Difference between revisions of "Mormonism and Wikipedia/Joseph Smith, Jr./Distinctive views and teachings"

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|L=Mormonism and Wikipedia/Joseph Smith, Jr./Distinctive views and teachings
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Smith taught that all existence was [[materialism|material]],
 
Smith taught that all existence was [[materialism|material]],
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=419–20}} (arguing that Smith may have been unaware of the other religious [[materialism]] arguments circulating in his day, such as those of [[Joseph Priestly]]).
+
#{{Harvtxt|Bushman|2005|pp=419–20}} (arguing that Smith may have been unaware of the other religious [[materialism]] arguments circulating in his day, such as those of [[Joseph Priestly]]).
|response=
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|authorsources=<br>
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*{{Detail|Creation/Creatio ex nihilo}}
 
*{{Detail|Creation/Creatio ex nihilo}}
 
}}
 
}}
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including a world of "spirit matter" so fine that it was invisible to all but the purest mortal eyes.
 
including a world of "spirit matter" so fine that it was invisible to all but the purest mortal eyes.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=419}}; {{Harvtxt|Brooke|1994|pp=3–5}};  {{Harvtxt|Smith|1830|p=544}} (story from the [[Book of Ether]] of [[Jesus]]  revealing "the body of my spirit" to an especially faithful man, saying  humanity was created in the image of his spirit body).
+
#{{Harvtxt|Bushman|2005|p=419}}; {{Harvtxt|Brooke|1994|pp=3–5}};  {{Harvtxt|Smith|1830|p=544}} (story from the [[Book of Ether]] of [[Jesus]]  revealing "the body of my spirit" to an especially faithful man, saying  humanity was created in the image of his spirit body).
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|authorsources=<br>
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#
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*{{WikipediaCorrect}}
 
*{{WikipediaCorrect}}
 
}}
 
}}
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|claim=
 
Matter, in Smith's view, could neither be created nor destroyed;
 
Matter, in Smith's view, could neither be created nor destroyed;
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=420}}.
+
#{{Harvtxt|Bushman|2005|p=420}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{WikipediaCorrect}}
 
*{{WikipediaCorrect}}
 
*{{Detail|Creation/Creatio ex nihilo}}
 
*{{Detail|Creation/Creatio ex nihilo}}
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|claim=
 
the [[creationism|creation]] involved only the reorganization  of existing matter.
 
the [[creationism|creation]] involved only the reorganization  of existing matter.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=421}} (noting that Smith once taught  the Earth was formed from broken-up pieces of prior planets).
+
#{{Harvtxt|Bushman|2005|p=421}} (noting that Smith once taught  the Earth was formed from broken-up pieces of prior planets).
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{WikipediaCorrect}}
 
*{{WikipediaCorrect}}
 
*{{Detail|Creation/Creatio ex nihilo}}
 
*{{Detail|Creation/Creatio ex nihilo}}
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|claim=
 
|claim=
 
Like matter, "intelligence" was co-eternal with God, and human [[spirit]]s had been drawn from a [[pre-existence|pre-existent]] pool of eternal intelligences.
 
Like matter, "intelligence" was co-eternal with God, and human [[spirit]]s had been drawn from a [[pre-existence|pre-existent]] pool of eternal intelligences.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=420–21}}.
+
#{{Harvtxt|Bushman|2005|pp=420–21}}.
|response=
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|authorsources=<br>
 +
#
 +
}}
 
*{{WikipediaCorrect}}
 
*{{WikipediaCorrect}}
 
}}
 
}}
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|claim=
 
Embodiment, therefore, was the purpose of earth life.
 
Embodiment, therefore, was the purpose of earth life.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=421}}.
+
#{{Harvtxt|Bushman|2005|p=421}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{WikipediaCorrect}}
 
*{{WikipediaCorrect}}
 
}}
 
}}
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|claim=
 
The work and glory of God, the supreme intelligence,
 
The work and glory of God, the supreme intelligence,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=455–56}} (arguing that in Smith's theology, God's authority arose not from being an ''[[ex nihilo]]'' creator, but from having the greatest intelligence).
+
#{{Harvtxt|Bushman|2005|pp=455–56}} (arguing that in Smith's theology, God's authority arose not from being an ''[[ex nihilo]]'' creator, but from having the greatest intelligence).
 
}}
 
}}
  
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|claim=
 
was to create worlds across the cosmos where inferior intelligences could be embodied.
 
was to create worlds across the cosmos where inferior intelligences could be embodied.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=421}} (quoting Smith as saying, "God is Good & all his acts is for the benefit of infereir inteligences [sic]."); {{Harvtxt|Bloom|1992|p=101}} ("Smith's God is hedged in by limitations and badly needs intelligences besides his own.").
+
#{{Harvtxt|Bushman|2005|p=421}} (quoting Smith as saying, "God is Good & all his acts is for the benefit of infereir inteligences [sic]."); {{Harvtxt|Bloom|1992|p=101}} ("Smith's God is hedged in by limitations and badly needs intelligences besides his own.").
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{WikipediaCorrect}}
 
*{{WikipediaCorrect}}
 
}}
 
}}
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|claim=
 
|claim=
 
Though Smith at first taught that [[God the Father]] was a spirit,
 
Though Smith at first taught that [[God the Father]] was a spirit,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=420}} (arguing that Smith's original view of a pure spirit God was traditionally Christian); {{Citation|last=Vogel|first=Dan|title=The Earliest Mormon Conception of God}} in {{Harvtxt|Bergera|1989|pp=17–33}} (arguing that Smith's original view was [[Sabellianism|modalism]], [[Jesus]] being the embodied manifestation the spirit Father, and that by 1834 Smith shifted to a [[binitarianism|binitarian]] formulation favored by [[Sidney Rigdon]], which also viewed the Father as a spirit); {{Citation|last=Alexander|first=Thomas|title=The  Reconstruction of Mormon Doctrine: From Joseph Smith to Progressive Theology}} in {{Harvtxt|Bergera|1989|p=53}} (prior to 1835, Smith viewed [[God the Father]] as "an absolute personage of spirit").
+
#{{Harvtxt|Bushman|2005|p=420}} (arguing that Smith's original view of a pure spirit God was traditionally Christian); {{Citation|last=Vogel|first=Dan|title=The Earliest Mormon Conception of God}} in {{Harvtxt|Bergera|1989|pp=17–33}} (arguing that Smith's original view was [[Sabellianism|modalism]], [[Jesus]] being the embodied manifestation the spirit Father, and that by 1834 Smith shifted to a [[binitarianism|binitarian]] formulation favored by [[Sidney Rigdon]], which also viewed the Father as a spirit); {{Citation|last=Alexander|first=Thomas|title=The  Reconstruction of Mormon Doctrine: From Joseph Smith to Progressive Theology}} in {{Harvtxt|Bergera|1989|p=53}} (prior to 1835, Smith viewed [[God the Father]] as "an absolute personage of spirit").
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Mormonism and the nature of God/God is a Spirit}}
 
*{{Detail|Mormonism and the nature of God/God is a Spirit}}
 
*{{Detail|Mormonism and the nature of God/God is a Spirit/Lecture of Faith 5 teaches the Father is "a personage of spirit"}}
 
*{{Detail|Mormonism and the nature of God/God is a Spirit/Lecture of Faith 5 teaches the Father is "a personage of spirit"}}
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|claim=
 
he eventually viewed God as an advanced and glorified man,
 
he eventually viewed God as an advanced and glorified man,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Widmer|2000|p=119}}; {{Citation|last=Alexander|first=Thomas|title=The  Reconstruction of Mormon Doctrine: From Joseph Smith to Progressive  Theology}} in {{Harvtxt|Bergera|1989|p=539}} (describing Smith's doctrine as "material anthropomorphism"); {{Harvtxt|Bloom|1992|p=101}} ("Smith's God, after all, began as a man, and struggled heroically in and with time and space, rather after the pattern of colonial and revolutionary Americans.").
+
#{{Harvtxt|Widmer|2000|p=119}}; {{Citation|last=Alexander|first=Thomas|title=The  Reconstruction of Mormon Doctrine: From Joseph Smith to Progressive  Theology}} in {{Harvtxt|Bergera|1989|p=539}} (describing Smith's doctrine as "material anthropomorphism"); {{Harvtxt|Bloom|1992|p=101}} ("Smith's God, after all, began as a man, and struggled heroically in and with time and space, rather after the pattern of colonial and revolutionary Americans.").
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Mormonism and the nature of God/"God is a man"}}
 
*{{Detail|Mormonism and the nature of God/"God is a man"}}
 
}}
 
}}
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|claim=
 
embodied within space
 
embodied within space
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=421}} ("Piece by piece, Joseph redefined the nature of God, giving Him a form and a body and locating Him in time and space."); {{Harvtxt|Bloom|1992|p=101}} ("Joseph Smith's God...is finite.... Exalted now into the heavens, God necessarily is still subject to the contingencies of time and space.").
+
#{{Harvtxt|Bushman|2005|p=421}} ("Piece by piece, Joseph redefined the nature of God, giving Him a form and a body and locating Him in time and space."); {{Harvtxt|Bloom|1992|p=101}} ("Joseph Smith's God...is finite.... Exalted now into the heavens, God necessarily is still subject to the contingencies of time and space.").
 
}}
 
}}
  
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with a throne situated near a star or planet named ''[[Kolob]]'', and measuring time at the rate of a thousand years per Kolob day.
 
with a throne situated near a star or planet named ''[[Kolob]]'', and measuring time at the rate of a thousand years per Kolob day.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=455}}; {{Harvtxt|Widmer|2000|pp=70–90}}.
+
#{{Harvtxt|Bushman|2005|p=455}}; {{Harvtxt|Widmer|2000|pp=70–90}}.
|response=
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|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Book of Abraham/Kolob}}
 
*{{Detail|Book of Abraham/Kolob}}
 
*{{Detail|Book of Abraham/Astronomy/Revolution Time}}
 
*{{Detail|Book of Abraham/Astronomy/Revolution Time}}
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|claim=
 
|claim=
 
Both [[God the Father]] and [[Jesus]] were distinct beings with physical bodies, but the [[Holy Spirit]] was a "personage of Spirit."
 
Both [[God the Father]] and [[Jesus]] were distinct beings with physical bodies, but the [[Holy Spirit]] was a "personage of Spirit."
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Roberts|1909|p=325}}.
+
#{{Harvtxt|Roberts|1909|p=325}}.
 
}}
 
}}
  
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|claim=
 
|claim=
 
Through the gradual acquisition of knowledge,
 
Through the gradual acquisition of knowledge,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Larson|1978|p=7 (online ver.)}}.
+
#{{Harvtxt|Larson|1978|p=7 (online ver.)}}.
 
}}
 
}}
  
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|claim=
 
those who were [[second anointing|sealed to their exaltation]] could eventually become coequal with God.
 
those who were [[second anointing|sealed to their exaltation]] could eventually become coequal with God.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Widmer|2000|p=119}}.
+
#{{Harvtxt|Widmer|2000|p=119}}.
 
}}
 
}}
  
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|claim=
 
The ability of humans to progress to godhood implied a vast hierarchy of gods.
 
The ability of humans to progress to godhood implied a vast hierarchy of gods.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Widmer|2000|p=119}}; {{Harvtxt|Bushman|2005|p=535}}.
+
#{{Harvtxt|Widmer|2000|p=119}}; {{Harvtxt|Bushman|2005|p=535}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{WikipediaCorrect}}
 
*{{WikipediaCorrect}}
 
*{{Detail|Mormonism and the nature of God/Deification of man}}
 
*{{Detail|Mormonism and the nature of God/Deification of man}}
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|claim=
 
Each of these gods, in turn, would rule a kingdom of inferior intelligences, and so forth in an eternal hierarchy.
 
Each of these gods, in turn, would rule a kingdom of inferior intelligences, and so forth in an eternal hierarchy.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=455–56, 535–37}}.
+
#{{Harvtxt|Bushman|2005|pp=455–56, 535–37}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{WikipediaCorrect}}
 
*{{WikipediaCorrect}}
 
*{{Detail|Mormonism and the nature of God/Deification of man}}
 
*{{Detail|Mormonism and the nature of God/Deification of man}}
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|claim=
 
The opportunity to achieve godhood extended to all humanity; those who died with no opportunity to accept [[Latter Day Saint movement|Latter Day Saint]] theology could achieve godhood by accepting its benefit in the afterlife through [[baptism for the dead]].
 
The opportunity to achieve godhood extended to all humanity; those who died with no opportunity to accept [[Latter Day Saint movement|Latter Day Saint]] theology could achieve godhood by accepting its benefit in the afterlife through [[baptism for the dead]].
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=422}}.
+
#{{Harvtxt|Bushman|2005|p=422}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{WikipediaCorrect}}
 
*{{WikipediaCorrect}}
 
*{{Detail|Mormonism and temples/Baptism for the dead}}
 
*{{Detail|Mormonism and temples/Baptism for the dead}}
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|claim=
 
Children who died in their innocence were guaranteed to rise at the [[resurrection]] and rule as gods without maturing to adulthood.
 
Children who died in their innocence were guaranteed to rise at the [[resurrection]] and rule as gods without maturing to adulthood.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Larson|1978|p=15 (online ver.)}}.
+
#{{Harvtxt|Larson|1978|p=15 (online ver.)}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{WikipediaCITE|editor=COgden|wikipedialink=http://en.wikipedia.org/w/index.php?title=Joseph_Smith&diff=349522595&oldid=349520263}}The cited source says nothing about children rising to "rule as gods without maturing to adulthood." Joseph Smith said that "children would be raised in the resurrection just as they were laid down, and that they would obtain all the intelligence necessary to occupy thrones, principalities and powers.” (''History of the Church,'' volume 4, page 556.) Children will rise from the resurrection as children, but they will be raised to maturity. There is no Mormon doctrine of "immature gods."
 
*{{WikipediaCITE|editor=COgden|wikipedialink=http://en.wikipedia.org/w/index.php?title=Joseph_Smith&diff=349522595&oldid=349520263}}The cited source says nothing about children rising to "rule as gods without maturing to adulthood." Joseph Smith said that "children would be raised in the resurrection just as they were laid down, and that they would obtain all the intelligence necessary to occupy thrones, principalities and powers.” (''History of the Church,'' volume 4, page 556.) Children will rise from the resurrection as children, but they will be raised to maturity. There is no Mormon doctrine of "immature gods."
 
}}
 
}}
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|claim=
 
|claim=
 
Apart from those who committed the [[eternal sin]], Smith taught that even the wicked and disbelieving would achieve a [[degrees of glory|degree of glory]] in the afterlife,
 
Apart from those who committed the [[eternal sin]], Smith taught that even the wicked and disbelieving would achieve a [[degrees of glory|degree of glory]] in the afterlife,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=199}}.
+
#{{Harvtxt|Bushman|2005|p=199}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{WikipediaCorrect}}
 
*{{WikipediaCorrect}}
 
}}
 
}}
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|claim=
 
|claim=
 
where they would serve those who had achieved godhood.
 
where they would serve those who had achieved godhood.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=443}}.
+
#{{Harvtxt|Bushman|2005|p=443}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{WikipediaCITE}}The Bushman reference refers to those who are not married by priesthood authority, not the "wicked and disbelieving." Bushman states that "the worldly wed became single again, and a permanent cap limited their progress." Ne notes that they are appointed "angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory."
 
*{{WikipediaCITE}}The Bushman reference refers to those who are not married by priesthood authority, not the "wicked and disbelieving." Bushman states that "the worldly wed became single again, and a permanent cap limited their progress." Ne notes that they are appointed "angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory."
 
*{{WikipediaSYN}}This passage coupled with the previous one constitutes Wikipedia synthesis. The second Bushman passage referring to eternal marriage is used in the Wikipedia article to make a point about those who are "wicked and disbelieving."
 
*{{WikipediaSYN}}This passage coupled with the previous one constitutes Wikipedia synthesis. The second Bushman passage referring to eternal marriage is used in the Wikipedia article to make a point about those who are "wicked and disbelieving."
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|claim=
 
|claim=
 
Smith's teachings were rooted in [[dispensationalism|dispensational]] [[Restorationism (Christian primitivism)|restorationism]].
 
Smith's teachings were rooted in [[dispensationalism|dispensational]] [[Restorationism (Christian primitivism)|restorationism]].
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brooke|1994|p=33}}.
+
#{{Harvtxt|Brooke|1994|p=33}}.
 
}}
 
}}
  
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|claim=
 
|claim=
 
He saw his teachings and the [[Church of Christ (Latter Day Saints)|Church of Christ]] as a [[Restoration (Latter Day Saints)|restoration]] of [[early Christianity|early Christian]] ideals that had been lost in a [[Great Apostasy|great apostasy]].
 
He saw his teachings and the [[Church of Christ (Latter Day Saints)|Church of Christ]] as a [[Restoration (Latter Day Saints)|restoration]] of [[early Christianity|early Christian]] ideals that had been lost in a [[Great Apostasy|great apostasy]].
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Remini|2000|p=84}}.
+
#{{Harvtxt|Remini|2000|p=84}}.
 
}}
 
}}
  
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|claim=
 
|claim=
 
At first, Smith's church had little sense of hierarchy, Smith's religious authority being derived from visions and revelations.
 
At first, Smith's church had little sense of hierarchy, Smith's religious authority being derived from visions and revelations.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Quinn|1994|p=7}} (describing Smith's earliest earliest authority as [[charismatic authority]]).
+
#{{Harvtxt|Quinn|1994|p=7}} (describing Smith's earliest earliest authority as [[charismatic authority]]).
 
}}
 
}}
  
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|claim=
 
|claim=
 
Though Smith did not claim exclusive prophethood,
 
Though Smith did not claim exclusive prophethood,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Quinn|1994|pp=7–8}}.
+
#{{Harvtxt|Quinn|1994|pp=7–8}}.
 
}}
 
}}
  
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|claim=
 
|claim=
 
an early revelation designated him as the only prophet allowed to issue commandments "as [[Moses]]."
 
an early revelation designated him as the only prophet allowed to issue commandments "as [[Moses]]."
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=121, 175}}; {{Harvtxt|Phelps|1833|p=67}} ("[N]o one shall be appointed to receive commandments and revelations in this church, excepting my servant Joseph, for he receiveth them even as Moses.").
+
#{{Harvtxt|Bushman|2005|pp=121, 175}}; {{Harvtxt|Phelps|1833|p=67}} ("[N]o one shall be appointed to receive commandments and revelations in this church, excepting my servant Joseph, for he receiveth them even as Moses.").
 
}}
 
}}
  
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|claim=
 
|claim=
 
This religious authority encompassed economic and political as well as spiritual matters. For instance, in the early 1830s, he temporarily instituted a form of [[religious communism]], called the [[United Order]], requiring Saints to [[law of consecration|consecrate]] all their property to the church.
 
This religious authority encompassed economic and political as well as spiritual matters. For instance, in the early 1830s, he temporarily instituted a form of [[religious communism]], called the [[United Order]], requiring Saints to [[law of consecration|consecrate]] all their property to the church.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brodie|1972|pp=106, 112, 121–22}}.
+
#{{Harvtxt|Brodie|1972|pp=106, 112, 121–22}}.
 
}}
 
}}
  
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|claim=
 
|claim=
 
He also envisioned that [[theocracy|theocratic]] institutions he established would have a role in the world-wide political organization of the [[Millennialism|Millennium]].
 
He also envisioned that [[theocracy|theocratic]] institutions he established would have a role in the world-wide political organization of the [[Millennialism|Millennium]].
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Quinn|1994|pp=111–12, 115}} (describing the expected role of the [[Council of Fifty]]).
+
#{{Harvtxt|Quinn|1994|pp=111–12, 115}} (describing the expected role of the [[Council of Fifty]]).
 
}}
 
}}
  
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|claim=
 
|claim=
 
By the mid-1830s, Smith began teaching a hierarchy of three [[priesthood (Latter Day Saints)|priesthoods]] ([[Melchizedek priesthood (Latter Day Saints)|Melchizedek]], [[Aaronic priesthood (LDS Church)|Aaronic]], and [[Patriarchal priesthood|Patriarchal]]),
 
By the mid-1830s, Smith began teaching a hierarchy of three [[priesthood (Latter Day Saints)|priesthoods]] ([[Melchizedek priesthood (Latter Day Saints)|Melchizedek]], [[Aaronic priesthood (LDS Church)|Aaronic]], and [[Patriarchal priesthood|Patriarchal]]),
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Quinn|1994|pp=27–34}}; {{Harvtxt|Bushman|2005|pp=264–65}}.
+
#{{Harvtxt|Quinn|1994|pp=27–34}}; {{Harvtxt|Bushman|2005|pp=264–65}}.
 
}}
 
}}
  
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|claim=
 
|claim=
 
each of them a continuation of biblical priesthoods through [[lineal succession (Latter Day Saints)|patrilineal succession]] or ordination by biblical figures appearing in visions.
 
each of them a continuation of biblical priesthoods through [[lineal succession (Latter Day Saints)|patrilineal succession]] or ordination by biblical figures appearing in visions.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Quinn|1994|p=7}}.
+
#{{Harvtxt|Quinn|1994|p=7}}.
 
}}
 
}}
  
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|claim=
 
|claim=
 
Upon introducing the Melchizedek or "High" Priesthood in 1831,
 
Upon introducing the Melchizedek or "High" Priesthood in 1831,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brodie|1971|p=111}};{{Harvtxt|Bushman|2005|pp=156–60}}; {{Harvtxt|Quinn|1994|pp=31–32}};{{Harvtxt|Roberts|1902|pp=175–76}} (On 3 June 1831, "the authority of the Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders.").
+
#{{Harvtxt|Brodie|1971|p=111}};{{Harvtxt|Bushman|2005|pp=156–60}}; {{Harvtxt|Quinn|1994|pp=31–32}};{{Harvtxt|Roberts|1902|pp=175–76}} (On 3 June 1831, "the authority of the Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders.").
 
}}
 
}}
  
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|claim=
 
|claim=
 
Smith taught that its recipients would be "endowed with power from on high," thus fulfilling a need for a greater holiness and an authority commensurate with the New Testament [[Apostle (Christian)|apostles]].
 
Smith taught that its recipients would be "endowed with power from on high," thus fulfilling a need for a greater holiness and an authority commensurate with the New Testament [[Apostle (Christian)|apostles]].
|authorsources=
+
|authorsources=<br>
*{{harvtxt|Prince|1995|pp=19, 115–116, 119}} (noting influence of[[Sidney Rigdon]] in developing this idea); [[Gospel of Luke]] 24:49 ([[Authorized King James Version]]) ("And, behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem until ye be endowed with power from on high.").
+
#{{harvtxt|Prince|1995|pp=19, 115–116, 119}} (noting influence of[[Sidney Rigdon]] in developing this idea); [[Gospel of Luke]] 24:49 ([[Authorized King James Version]]) ("And, behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem until ye be endowed with power from on high.").
 
}}
 
}}
  
Line 366: Line 398:
 
|claim=
 
|claim=
 
This doctrine of [[Endowment (Latter Day Saints)|endowment]] evolved through the 1830s,
 
This doctrine of [[Endowment (Latter Day Saints)|endowment]] evolved through the 1830s,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Prince|1995|pp=31–32, 121–31}} (outlining evolution of the endowment idea in 1833 and 1836).
+
#{{Harvtxt|Prince|1995|pp=31–32, 121–31}} (outlining evolution of the endowment idea in 1833 and 1836).
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Temples/Endowment}}
 
*{{Detail|Temples/Endowment}}
 
}}
 
}}
Line 377: Line 411:
 
|claim=
 
|claim=
 
until in 1842, the [[Endowment (Mormonism)|Nauvoo endowment]] included an elaborate ceremony containing symbolism similar to that of [[Freemasonry]].
 
until in 1842, the [[Endowment (Mormonism)|Nauvoo endowment]] included an elaborate ceremony containing symbolism similar to that of [[Freemasonry]].
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Ostling|Ostling|1999|pp=194–95}}; {{Harvtxt|Prince|1995|p=146}}.
+
#{{Harvtxt|Ostling|Ostling|1999|pp=194–95}}; {{Harvtxt|Prince|1995|p=146}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Temples/Endowment/Freemasonry}}
 
*{{Detail|Temples/Endowment/Freemasonry}}
 
}}
 
}}
Line 388: Line 424:
 
|claim=
 
|claim=
 
The endowment was extended to women in 1843,
 
The endowment was extended to women in 1843,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Prince|1995|p=140}}.
+
#{{Harvtxt|Prince|1995|p=140}}.
 
}}
 
}}
  
Line 397: Line 433:
 
|claim=
 
|claim=
 
though Smith never clarified whether women could be ordained to priesthood offices.
 
though Smith never clarified whether women could be ordained to priesthood offices.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Prince|1995|p=201}}.
+
#{{Harvtxt|Prince|1995|p=201}}.
 
}}
 
}}
  
Line 406: Line 442:
 
|claim=
 
|claim=
 
Smith taught that the High Priesthood's endowment of heavenly power included the [[sealing (Mormonism)|sealing]] powers of [[Elijah]], allowing High Priests to effect binding consequences in the afterlife.
 
Smith taught that the High Priesthood's endowment of heavenly power included the [[sealing (Mormonism)|sealing]] powers of [[Elijah]], allowing High Priests to effect binding consequences in the afterlife.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brooke|1994|pp=30, 194–95, 203, 208}} (Smith introduced the sealing power in 1831 as part of the High Priesthood, and then attributed this power to [[Elijah]] after he appeared in an 1836 vision in the [[Kirtland Temple]]).
+
#{{Harvtxt|Brooke|1994|pp=30, 194–95, 203, 208}} (Smith introduced the sealing power in 1831 as part of the High Priesthood, and then attributed this power to [[Elijah]] after he appeared in an 1836 vision in the [[Kirtland Temple]]).
 
}}
 
}}
  
Line 415: Line 451:
 
|claim=
 
|claim=
 
For example, this power would enable [[baptism for the dead|proxy baptisms for the dead]]
 
For example, this power would enable [[baptism for the dead|proxy baptisms for the dead]]
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brooke|1994|pp=221, 242–43}}.
+
#{{Harvtxt|Brooke|1994|pp=221, 242–43}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Baptism for the dead}}
 
*{{Detail|Baptism for the dead}}
 
}}
 
}}
Line 426: Line 464:
 
|claim=
 
|claim=
 
and [[Celestial marriage|priesthood marriages]] that would be effective into the afterlife.
 
and [[Celestial marriage|priesthood marriages]] that would be effective into the afterlife.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brooke|1994|pp=236}}.
+
#{{Harvtxt|Brooke|1994|pp=236}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Marriage/As a requirement for exaltation}}
 
*{{Detail|Marriage/As a requirement for exaltation}}
 
}}
 
}}
Line 438: Line 478:
 
|claim=
 
|claim=
 
Elijah's sealing powers also enabled the [[second anointing]], or "fulness{{sic}} of the priesthood"
 
Elijah's sealing powers also enabled the [[second anointing]], or "fulness{{sic}} of the priesthood"
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brooke|1994|p=256}}.
+
#{{Harvtxt|Brooke|1994|p=256}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Temples/Second anointing}}
 
*{{Detail|Temples/Second anointing}}
 
}}
 
}}
Line 449: Line 491:
 
|claim=
 
|claim=
 
which, according to Smith, sealed married couples to their [[exaltation (Mormonism)|exaltation]], thus virtually guaranteeing their eternal godhood.
 
which, according to Smith, sealed married couples to their [[exaltation (Mormonism)|exaltation]], thus virtually guaranteeing their eternal godhood.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brooke|1994|p=294}} ("The ritual of the second anointing...granted a virtually unconditional promise of divinity in the celestial kingdom."); {{Harvtxt|Bushman|2005|pp=497–98}} (The second anointing ceremony "was Joseph's attempt to deal with the theological problem of assurance" of one's eternal life).
+
#{{Harvtxt|Brooke|1994|p=294}} ("The ritual of the second anointing...granted a virtually unconditional promise of divinity in the celestial kingdom."); {{Harvtxt|Bushman|2005|pp=497–98}} (The second anointing ceremony "was Joseph's attempt to deal with the theological problem of assurance" of one's eternal life).
 
}}
 
}}
  
Line 460: Line 502:
 
|claim=
 
|claim=
 
During the early 1840s, Smith unfolded a theology of family relations called the "New and Everlasting Covenant"
 
During the early 1840s, Smith unfolded a theology of family relations called the "New and Everlasting Covenant"
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Roberts|1909|pp=502–07}} (1842 revelation describing the New and Everlasting Covenant).
+
#{{Harvtxt|Roberts|1909|pp=502–07}} (1842 revelation describing the New and Everlasting Covenant).
 
}}
 
}}
  
Line 469: Line 511:
 
|claim=
 
|claim=
 
that superseded all earthly bonds.
 
that superseded all earthly bonds.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Foster|1981|pp=161–62}}.
+
#{{Harvtxt|Foster|1981|pp=161–62}}.
 
}}
 
}}
  
Line 478: Line 520:
 
|claim=
 
|claim=
 
He taught that outside the Covenant, marriages were simply matters of contract,
 
He taught that outside the Covenant, marriages were simply matters of contract,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Foster|1981|pp=161–62}} (quoting a source stating that in Smith's view, sex within earthly marriages was not sinful if the marriage was cemented by bonds of love and affection, but sex could be sinful even within marriage if the partners were alienated from each other).
+
#{{Harvtxt|Foster|1981|pp=161–62}} (quoting a source stating that in Smith's view, sex within earthly marriages was not sinful if the marriage was cemented by bonds of love and affection, but sex could be sinful even within marriage if the partners were alienated from each other).
 
}}
 
}}
  
Line 487: Line 529:
 
|claim=
 
|claim=
 
and Mormons outside the Covenant would be mere ministering angels to those within, who would be gods.
 
and Mormons outside the Covenant would be mere ministering angels to those within, who would be gods.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Foster|1981|p=145}}.
+
#{{Harvtxt|Foster|1981|p=145}}.
 
}}
 
}}
  
Line 496: Line 538:
 
|claim=
 
|claim=
 
To fully enter the Covenant, a man and woman must participate in a "[[endowment (Mormonism)|first anointing]]", a "[[sealing (Mormonism)|sealing]]" ceremony, and a "[[second anointing]]".
 
To fully enter the Covenant, a man and woman must participate in a "[[endowment (Mormonism)|first anointing]]", a "[[sealing (Mormonism)|sealing]]" ceremony, and a "[[second anointing]]".
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=497–98}} (those who were married eternally were then "sealed by the Holy Spirit of Promise" through the second anointing); {{Harvtxt|Brooke|1994|pp=256–57}}.
+
#{{Harvtxt|Bushman|2005|pp=497–98}} (those who were married eternally were then "sealed by the Holy Spirit of Promise" through the second anointing); {{Harvtxt|Brooke|1994|pp=256–57}}.
 
}}
 
}}
  
Line 505: Line 547:
 
|claim=
 
|claim=
 
When fully sealed into the Covenant, Smith said that no sin nor [[blasphemy]] (other than the [[eternal sin]]) could keep them from their [[exaltation (Mormonism)|"exaltation,"]] that is, their godhood in the afterlife.
 
When fully sealed into the Covenant, Smith said that no sin nor [[blasphemy]] (other than the [[eternal sin]]) could keep them from their [[exaltation (Mormonism)|"exaltation,"]] that is, their godhood in the afterlife.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Roberts|1909|pp=502–03}}; {{Harvtxt|Bushman|2005|pp=497–98}} (the [[second anointing]] provided a guarantee that participants would be exalted even if they sinned); {{Harvtxt|Brooke|1994|p=257}}.
+
#{{Harvtxt|Roberts|1909|pp=502–03}}; {{Harvtxt|Bushman|2005|pp=497–98}} (the [[second anointing]] provided a guarantee that participants would be exalted even if they sinned); {{Harvtxt|Brooke|1994|p=257}}.
 
}}
 
}}
  
Line 514: Line 556:
 
|claim=
 
|claim=
 
According to Smith, only one person on earth at a time—in this case, Smith—could possess this power of sealing.
 
According to Smith, only one person on earth at a time—in this case, Smith—could possess this power of sealing.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Roberts|1909|pp=501}} ("I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this Priesthood are conferred.")
+
#{{Harvtxt|Roberts|1909|pp=501}} ("I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this Priesthood are conferred.")
 
}}
 
}}
  
Line 523: Line 565:
 
|claim=
 
|claim=
 
Smith taught that the highest [[exaltation (Mormonism)|exaltation]] would be achieved through "[[Mormonism and polygamy|plural marriage]]" ([[polygamy]]),
 
Smith taught that the highest [[exaltation (Mormonism)|exaltation]] would be achieved through "[[Mormonism and polygamy|plural marriage]]" ([[polygamy]]),
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Foster|1981|pp=206–11}}; {{Harvtxt|Compton|1997|pp=11, 22–23}}; {{Harvtxt|Smith|2008|pp=356}}; {{Harvtxt|Brooke|1994|p=255}}; {{Harvtxt|Brodie|1971|p=300}}; {{Harvtxt|Bushman|2005|p=443}} (noting that a modern Mormon interpretation of Smith's 1843 polygamy revelation ties both polygamy an monogamy to degrees of exaltation).
+
#{{Harvtxt|Foster|1981|pp=206–11}}; {{Harvtxt|Compton|1997|pp=11, 22–23}}; {{Harvtxt|Smith|2008|pp=356}}; {{Harvtxt|Brooke|1994|p=255}}; {{Harvtxt|Brodie|1971|p=300}}; {{Harvtxt|Bushman|2005|p=443}} (noting that a modern Mormon interpretation of Smith's 1843 polygamy revelation ties both polygamy an monogamy to degrees of exaltation).
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Mormonism and polygamy/Brigham Young said that the only men who become gods are those that practice polygamy}}
 
*{{Detail|Mormonism and polygamy/Brigham Young said that the only men who become gods are those that practice polygamy}}
 
}}
 
}}
Line 534: Line 578:
 
|claim=
 
|claim=
 
which was the ultimate manifestation of this New and Everlasting Covenant.
 
which was the ultimate manifestation of this New and Everlasting Covenant.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bloom|1992|p=108}} (polygamy and consequent progression towards godhood were "the true essence of becoming a Latter-day Saint, the heart of Mormon religion making.").
+
#{{Harvtxt|Bloom|1992|p=108}} (polygamy and consequent progression towards godhood were "the true essence of becoming a Latter-day Saint, the heart of Mormon religion making.").
 
}}
 
}}
  
Line 543: Line 587:
 
|claim=
 
|claim=
 
Plural marriage allowed an individual to transcend the angelic state and become a god
 
Plural marriage allowed an individual to transcend the angelic state and become a god
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bloom|1992|p=105}}.
+
#{{Harvtxt|Bloom|1992|p=105}}.
 
}}
 
}}
  
Line 552: Line 596:
 
|claim=
 
|claim=
 
by accelerating the expansion of one's heavenly kingdom.
 
by accelerating the expansion of one's heavenly kingdom.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Foster|1981|p=145}} ("[I]f marriage with one wife...could bring eternal progression and ultimate godhood for men, then multiple wives in this life and the next would accelerate the process, in line with God's promise to Abraham that his seed eventually would be as numerous as the sand on the sea shore."); {{Harvtxt|Brodie|1971|p=300}} ("[I]f a man went to heaven with ten wives, he would have more than ten-fold the blessings of a mere monogamist, for all the children begotten through these wives would enhance his kingdom.").
+
#{{Harvtxt|Foster|1981|p=145}} ("[I]f marriage with one wife...could bring eternal progression and ultimate godhood for men, then multiple wives in this life and the next would accelerate the process, in line with God's promise to Abraham that his seed eventually would be as numerous as the sand on the sea shore."); {{Harvtxt|Brodie|1971|p=300}} ("[I]f a man went to heaven with ten wives, he would have more than ten-fold the blessings of a mere monogamist, for all the children begotten through these wives would enhance his kingdom.").
 
}}
 
}}
  
Line 561: Line 605:
 
|claim=
 
|claim=
 
Smith taught and practiced this doctrine secretly but publicly denied it.
 
Smith taught and practiced this doctrine secretly but publicly denied it.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brodie|1971|pp=185–86, 246, 307, 321, 344, 374, 377}}; {{Harvtxt|Bushman|2005|p=491}} (Smith denied he was advocating polygamy).
+
#{{Harvtxt|Brodie|1971|pp=185–86, 246, 307, 321, 344, 374, 377}}; {{Harvtxt|Bushman|2005|p=491}} (Smith denied he was advocating polygamy).
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Joseph Smith/Polygamy/Hiding the truth}}
 
*{{Detail|Joseph Smith/Polygamy/Hiding the truth}}
 
}}
 
}}
Line 572: Line 618:
 
|claim=
 
|claim=
 
Nevertheless, Smith taught that once he revealed the doctrine to any man or woman, failure to practice it would be to risk God's wrath.
 
Nevertheless, Smith taught that once he revealed the doctrine to any man or woman, failure to practice it would be to risk God's wrath.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Roberts|1909|pp=501, 507}} ("[A]ll those who have this law revealed unto them must obey the same;...and if ye abide not that covenant, then ye are damned." If a polygamist husband "teaches unto [his wife] the law of my Priesthood as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God, for I will destroy her."); {{Harvtxt|Bushman|2005|p=438}} (noting the 1843 revelation about being "damned," and Smith's statements that unless he started to marry plural wives, an angel would slay him); {{Harvtxt|Brodie|1971|p=342}} (The 1843 revelation "threatened destruction to any wife who refused to accept the new law".)
+
#{{Harvtxt|Roberts|1909|pp=501, 507}} ("[A]ll those who have this law revealed unto them must obey the same;...and if ye abide not that covenant, then ye are damned." If a polygamist husband "teaches unto [his wife] the law of my Priesthood as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God, for I will destroy her."); {{Harvtxt|Bushman|2005|p=438}} (noting the 1843 revelation about being "damned," and Smith's statements that unless he started to marry plural wives, an angel would slay him); {{Harvtxt|Brodie|1971|p=342}} (The 1843 revelation "threatened destruction to any wife who refused to accept the new law".)
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Joseph Smith/Polygamy/Did women turn Joseph down}}
 
*{{Detail|Joseph Smith/Polygamy/Did women turn Joseph down}}
 
}}
 
}}
Line 585: Line 633:
 
|claim=
 
|claim=
 
Smith taught that during a [[Great Apostasy]], the [[Bible]] had degenerated from its original inerrant form, and the "abominable church," led by [[Satan]], had perverted true Christianity.
 
Smith taught that during a [[Great Apostasy]], the [[Bible]] had degenerated from its original inerrant form, and the "abominable church," led by [[Satan]], had perverted true Christianity.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Hullinger|1992|p=154}}.
+
#{{Harvtxt|Hullinger|1992|p=154}}.
 
}}
 
}}
  
Line 594: Line 642:
 
|claim=
 
|claim=
 
He viewed himself as the latter-day prophet who [[Restoration (Latter Day Saints)|restored]] those lost truths via the [[Book of Mormon]]
 
He viewed himself as the latter-day prophet who [[Restoration (Latter Day Saints)|restored]] those lost truths via the [[Book of Mormon]]
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Hullinger|1992|p=154-54}} (describing how the Book of Mormon solved various 19th century biblical controversies).
+
#{{Harvtxt|Hullinger|1992|p=154-54}} (describing how the Book of Mormon solved various 19th century biblical controversies).
 
}}
 
}}
  
Line 603: Line 651:
 
|claim=
 
|claim=
 
and later revelations. He described the Book of Mormon as a literal "history of the origins of the [[Indigenous peoples of the Americas|Indians]]."
 
and later revelations. He described the Book of Mormon as a literal "history of the origins of the [[Indigenous peoples of the Americas|Indians]]."
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=94}}; {{Harvtxt|Roberts|1902|p=315}} ("The Book of Mormon is a record of the forefathers of our western tribes of Indians.").
+
#{{Harvtxt|Bushman|2005|p=94}}; {{Harvtxt|Roberts|1902|p=315}} ("The Book of Mormon is a record of the forefathers of our western tribes of Indians.").
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Book of Mormon/Historicity}}
 
*{{Detail|Book of Mormon/Historicity}}
 
}}
 
}}
Line 614: Line 664:
 
|claim=
 
|claim=
 
The book called the Indians "[[Lamanite]]s," a people  descended from [[Israelite]]s who had left [[Jerusalem]] in 600 BCE
 
The book called the Indians "[[Lamanite]]s," a people  descended from [[Israelite]]s who had left [[Jerusalem]] in 600 BCE
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Smith|1830|p=51}} ([[Jesus]] "cometh according to the words of the angel, in six hundred years from the time my father left Jerusalem."); {{Harvtxt|Phelps|1833|p=41}} ("Lamanites are a remnant" of the Jews).
+
#{{Harvtxt|Smith|1830|p=51}} ([[Jesus]] "cometh according to the words of the angel, in six hundred years from the time my father left Jerusalem."); {{Harvtxt|Phelps|1833|p=41}} ("Lamanites are a remnant" of the Jews).
 
}}
 
}}
  
Line 623: Line 673:
 
|claim=
 
|claim=
 
and whose skin pigmentation was a curse for their sinfulness.
 
and whose skin pigmentation was a curse for their sinfulness.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brodie|1971|p=43}}; {{Harvtxt|Smith|1830|p=73}} (God "caused the cursing to come upon them... because of their iniquity.... [W]herefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people, therefore the Lord God did cause a skin of blackness to come upon them.").
+
#{{Harvtxt|Brodie|1971|p=43}}; {{Harvtxt|Smith|1830|p=73}} (God "caused the cursing to come upon them... because of their iniquity.... [W]herefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people, therefore the Lord God did cause a skin of blackness to come upon them.").
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Book of Mormon/Lamanites/Curse}}
 
*{{Detail|Book of Mormon/Lamanites/Curse}}
 
}}
 
}}
Line 634: Line 686:
 
|claim=
 
|claim=
 
Though Smith first identified Mormons as [[gentile]]s, he began teaching in the 1830s that the Mormons, too, were literal [[Israelite]]s.
 
Though Smith first identified Mormons as [[gentile]]s, he began teaching in the 1830s that the Mormons, too, were literal [[Israelite]]s.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brooke|1994|pp=213–14}} (arguing that the shift occurred after 1832 and may have related to [[Oliver Cowdery]]'s failed mission to the Missouri "[[Lamanite]]s"); {{Harvtxt|Shipps|1985|pp=82–83}} (arguing that the identification of the Saints as literal Israelites was in place prior to 1838).
+
#{{Harvtxt|Brooke|1994|pp=213–14}} (arguing that the shift occurred after 1832 and may have related to [[Oliver Cowdery]]'s failed mission to the Missouri "[[Lamanite]]s"); {{Harvtxt|Shipps|1985|pp=82–83}} (arguing that the identification of the Saints as literal Israelites was in place prior to 1838).
 
}}
 
}}
  
Line 643: Line 695:
 
|claim=
 
|claim=
 
Smith also claimed to have regained lost truths of sacred history through his revelations and [[Joseph Smith Translation of the Bible|revision of the Bible]]. For example, he taught that the [[Garden of Eden]] had been located in [[Jackson County, Missouri]], that Eve's partaking of the fruit was part of God's plan,
 
Smith also claimed to have regained lost truths of sacred history through his revelations and [[Joseph Smith Translation of the Bible|revision of the Bible]]. For example, he taught that the [[Garden of Eden]] had been located in [[Jackson County, Missouri]], that Eve's partaking of the fruit was part of God's plan,
|authorsources=
+
|authorsources=<br>
*2 Nephi 2:22-25
+
#2 Nephi 2:22-25
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Joseph Smith/Garden of Eden in Missouri}}
 
*{{Detail|Joseph Smith/Garden of Eden in Missouri}}
 
}}
 
}}
Line 654: Line 708:
 
|claim=
 
|claim=
 
that [[Adam]] had practiced [[baptism]], that the descendants of [[Cain]] were "black,"
 
that [[Adam]] had practiced [[baptism]], that the descendants of [[Cain]] were "black,"
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Hill|1977|p=385}} (citing [[Book of Moses]] 7:22).
+
#{{Harvtxt|Hill|1977|p=385}} (citing [[Book of Moses]] 7:22).
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Mormonism and racial issues/Blacks and the priesthood/The "curse of Cain" and "curse of Ham"}}
 
*{{Detail|Mormonism and racial issues/Blacks and the priesthood/The "curse of Cain" and "curse of Ham"}}
 
}}
 
}}
Line 665: Line 721:
 
|claim=
 
|claim=
 
that [[Enoch (ancestor of Noah)|Enoch]] had built a [[Zion (Latter Day Saints)|city of Zion]] so perfect that it was [[Translation (Mormonism)|taken to heaven]],
 
that [[Enoch (ancestor of Noah)|Enoch]] had built a [[Zion (Latter Day Saints)|city of Zion]] so perfect that it was [[Translation (Mormonism)|taken to heaven]],
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=138–41}}.
+
#{{Harvtxt|Bushman|2005|pp=138–41}}.
 
}}
 
}}
  
Line 674: Line 730:
 
|claim=
 
|claim=
 
that [[Egypt]] was discovered by the [[Egyptus|daughter of Ham]],
 
that [[Egypt]] was discovered by the [[Egyptus|daughter of Ham]],
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=288}}.
+
#{{Harvtxt|Bushman|2005|p=288}}.
 
}}
 
}}
  
Line 683: Line 739:
 
|claim=
 
|claim=
 
that the descendants of [[Ham (son of Noah)|Ham]] were denied the [[Patriarchal Priesthood|patriarchal right of priesthood]],
 
that the descendants of [[Ham (son of Noah)|Ham]] were denied the [[Patriarchal Priesthood|patriarchal right of priesthood]],
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=288}}; {{Harvtxt|Hill|1977|p=385}}.
+
#{{Harvtxt|Bushman|2005|p=288}}; {{Harvtxt|Hill|1977|p=385}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*The idea that the “mark of Cain” and the "curse of Ham" was a black skin is something that was used by many Protestants as a way to morally and biblically justify slavery. This idea did not originate with Latter-day Saints, although the existence of the priesthood ban prior to 1978 tends to cause some people to assume that it was a Latter-day Saint concept.  
 
*The idea that the “mark of Cain” and the "curse of Ham" was a black skin is something that was used by many Protestants as a way to morally and biblically justify slavery. This idea did not originate with Latter-day Saints, although the existence of the priesthood ban prior to 1978 tends to cause some people to assume that it was a Latter-day Saint concept.  
 
*{{Detail|Mormonism and racial issues/Blacks and the priesthood/The "curse of Cain" and "curse of Ham"}}
 
*{{Detail|Mormonism and racial issues/Blacks and the priesthood/The "curse of Cain" and "curse of Ham"}}
Line 695: Line 753:
 
|claim=
 
|claim=
 
that [[Abraham]] had discovered [[astronomy|astronomical]] truths by peering into a [[Urim and Thummim (Latter Day Saints)|Urim and Thummim]],
 
that [[Abraham]] had discovered [[astronomy|astronomical]] truths by peering into a [[Urim and Thummim (Latter Day Saints)|Urim and Thummim]],
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=453–55}}.
+
#{{Harvtxt|Bushman|2005|pp=453–55}}.
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Book of Abraham/Astronomy}}
 
*{{Detail|Book of Abraham/Astronomy}}
 
}}
 
}}
Line 706: Line 766:
 
|claim=
 
|claim=
 
that [[King David]] had been denied his [[exaltation (Mormonism)|godhood]] because of his sin, and that [[John the Apostle]] would walk the earth until the [[Second Coming]] of [[Jesus]].
 
that [[King David]] had been denied his [[exaltation (Mormonism)|godhood]] because of his sin, and that [[John the Apostle]] would walk the earth until the [[Second Coming]] of [[Jesus]].
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=74}}.
+
#{{Harvtxt|Bushman|2005|p=74}}.
 
}}
 
}}
  
Line 715: Line 775:
 
|claim=
 
|claim=
 
Smith declared that he would be one of the instruments in fulfilling [[Nebuchadnezzar]]'s [[Daniel 2|statue vision]] in the [[Book of Daniel]]: that he was the stone that would destroy secular government without "sword or gun",
 
Smith declared that he would be one of the instruments in fulfilling [[Nebuchadnezzar]]'s [[Daniel 2|statue vision]] in the [[Book of Daniel]]: that he was the stone that would destroy secular government without "sword or gun",
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=521}}.
+
#{{Harvtxt|Bushman|2005|pp=521}}.
 
}}
 
}}
  
Line 724: Line 784:
 
|claim=
 
|claim=
 
which would then be replaced with a theocratic [[Council of Fifty|Kingdom of God]].
 
which would then be replaced with a theocratic [[Council of Fifty|Kingdom of God]].
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brodie|1971|pp=356–57}}; {{Harvtxt|Bushman|2005|p=521}}; {{Harvtxt|Bloom|1992|p=90}} (Smith identified himself as the stone).
+
#{{Harvtxt|Brodie|1971|pp=356–57}}; {{Harvtxt|Bushman|2005|p=521}}; {{Harvtxt|Bloom|1992|p=90}} (Smith identified himself as the stone).
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Mormonism and government/The Council of Fifty}}
 
*{{Detail|Mormonism and government/The Council of Fifty}}
 
}}
 
}}
Line 735: Line 797:
 
|claim=
 
|claim=
 
Smith taught that this political kingdom would be multidenominational and [[theodemocracy|"democratic"]] so long as the people chose wisely; but there would be no elections.
 
Smith taught that this political kingdom would be multidenominational and [[theodemocracy|"democratic"]] so long as the people chose wisely; but there would be no elections.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=522–23}}.
+
#{{Harvtxt|Bushman|2005|pp=522–23}}.
 
}}
 
}}
  
Line 744: Line 806:
 
|claim=
 
|claim=
 
[[Jesus]] would appear during the [[Millennium]] as the ultimate ruler. Following a thousand years of peace, [[Judgment Day]] would be followed by a final [[resurrection]], when all humanity would be assigned to one of three [[Degrees of Glory|heavenly kingdoms]].
 
[[Jesus]] would appear during the [[Millennium]] as the ultimate ruler. Following a thousand years of peace, [[Judgment Day]] would be followed by a final [[resurrection]], when all humanity would be assigned to one of three [[Degrees of Glory|heavenly kingdoms]].
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=521, 536–37}}.
+
#{{Harvtxt|Bushman|2005|pp=521, 536–37}}.
 
}}
 
}}
  
Line 754: Line 816:
 
|claim=
 
|claim=
 
Smith ran for [[President of the United States]] in 1844, campaigning as "General Joseph Smith" because he had earlier been appointed [[Lieutenant General]] of the [[Nauvoo Legion]]. Smith considered the [[United States Constitution]], and especially the [[United States Bill of Rights|Bill of Rights]], to be inspired by God and "the Saints' best and perhaps only defense."
 
Smith ran for [[President of the United States]] in 1844, campaigning as "General Joseph Smith" because he had earlier been appointed [[Lieutenant General]] of the [[Nauvoo Legion]]. Smith considered the [[United States Constitution]], and especially the [[United States Bill of Rights|Bill of Rights]], to be inspired by God and "the Saints' best and perhaps only defense."
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=377}}.
+
#{{Harvtxt|Bushman|2005|p=377}}.
 
}}
 
}}
  
Line 763: Line 825:
 
|claim=
 
|claim=
 
He believed a strong central government crucial to the nation's well-being but thought [[democracy]] better than [[tyranny]]—although he also taught that a [[theocracy|theocratic]] [[monarchy]] was the ideal form of government.
 
He believed a strong central government crucial to the nation's well-being but thought [[democracy]] better than [[tyranny]]—although he also taught that a [[theocracy|theocratic]] [[monarchy]] was the ideal form of government.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=522}}.
+
#{{Harvtxt|Bushman|2005|p=522}}.
 
}}
 
}}
  
Line 772: Line 834:
 
|claim=
 
|claim=
 
In foreign affairs, Smith was an [[expansionism|expansionist]], though he viewed "expansionism as brotherhood."
 
In foreign affairs, Smith was an [[expansionism|expansionist]], though he viewed "expansionism as brotherhood."
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=516}}: "If Texas petitions Congress to be adopted among the sons of liberty, give her the right hand of fellowship; and refuse not the same friendly grip to Canada and Mexico."
+
#{{Harvtxt|Bushman|2005|p=516}}: "If Texas petitions Congress to be adopted among the sons of liberty, give her the right hand of fellowship; and refuse not the same friendly grip to Canada and Mexico."
 
}}
 
}}
  
Line 781: Line 843:
 
|claim=
 
|claim=
 
Smith favored a strong [[central bank]] and high [[tariff]]s to protect American business and agriculture. He disfavored imprisonment of convicts except for murder, preferring efforts to reform criminals through labor; he also opposed [[court-martial|courts-martial]] for [[desertion|military deserters]]. He supported [[capital punishment]] but opposed [[hanging]],
 
Smith favored a strong [[central bank]] and high [[tariff]]s to protect American business and agriculture. He disfavored imprisonment of convicts except for murder, preferring efforts to reform criminals through labor; he also opposed [[court-martial|courts-martial]] for [[desertion|military deserters]]. He supported [[capital punishment]] but opposed [[hanging]],
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Roberts|1902|p=435}}.
+
#{{Harvtxt|Roberts|1902|p=435}}.
 
}}
 
}}
  
Line 790: Line 852:
 
|claim=
 
|claim=
 
preferring [[execution by firing squad]] or [[decapitation|beheading]] in order to "spill [the criminal's] blood on the ground, and let the smoke thereof ascend up to God."
 
preferring [[execution by firing squad]] or [[decapitation|beheading]] in order to "spill [the criminal's] blood on the ground, and let the smoke thereof ascend up to God."
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Roberts|1909|p=296}}.
+
#{{Harvtxt|Roberts|1909|p=296}}.
 
}}
 
}}
  
Line 799: Line 861:
 
|claim=
 
|claim=
 
Despite having published a pro-[[slavery]] essay in 1836,
 
Despite having published a pro-[[slavery]] essay in 1836,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=289, 327–28}} (the essay "exhibited the conventional prejudiced of his day in asserting that blacks were cursed with servitude by a 'decree of Jehovah.'"); {{Harvtxt|Hill|1977|p=381}} (noting that Smith did not want to be identified as an abolitionist, even when he disfavored [[slavery]]).
+
#{{Harvtxt|Bushman|2005|pp=289, 327–28}} (the essay "exhibited the conventional prejudiced of his day in asserting that blacks were cursed with servitude by a 'decree of Jehovah.'"); {{Harvtxt|Hill|1977|p=381}} (noting that Smith did not want to be identified as an abolitionist, even when he disfavored [[slavery]]).
 
}}
 
}}
  
Line 808: Line 870:
 
|claim=
 
|claim=
 
Smith later strongly opposed slavery.
 
Smith later strongly opposed slavery.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=380, 383}} (citing 1833 revelation stating that "it is not right that any man should be in bondage one to another").
+
#{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=380, 383}} (citing 1833 revelation stating that "it is not right that any man should be in bondage one to another").
 
}}
 
}}
  
Line 817: Line 879:
 
|claim=
 
|claim=
 
During his presidential campaign, he proposed abolishing slavery by 1850 and compensating slaveholders
 
During his presidential campaign, he proposed abolishing slavery by 1850 and compensating slaveholders
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Hill|1977|p=384}}.
+
#{{Harvtxt|Hill|1977|p=384}}.
 
}}
 
}}
  
Line 826: Line 888:
 
|claim=
 
|claim=
 
through sale of public lands.
 
through sale of public lands.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|pp=516, 327–28}}. Smith also proposed cutting congressional pay from eight to two dollars per day and requiring only two representatives per million people, thus reducing the number of representatives in the [[United States House of Representatives|House]] to forty.
+
#{{Harvtxt|Bushman|2005|pp=516, 327–28}}. Smith also proposed cutting congressional pay from eight to two dollars per day and requiring only two representatives per million people, thus reducing the number of representatives in the [[United States House of Representatives|House]] to forty.
 
}}
 
}}
  
Line 835: Line 897:
 
|claim=
 
|claim=
 
Smith did not believe blacks to be genetically inferior to whites;
 
Smith did not believe blacks to be genetically inferior to whites;
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=384–85}}.
+
#{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=384–85}}.
 
}}
 
}}
  
Line 844: Line 906:
 
|claim=
 
|claim=
 
he welcomed both freemen and slaves into the church and even ordained free black members into the [[Priesthood (Latter Day Saints)|priesthood]]
 
he welcomed both freemen and slaves into the church and even ordained free black members into the [[Priesthood (Latter Day Saints)|priesthood]]
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=381–82, 85}}.
+
#{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=381–82, 85}}.
 
}}
 
}}
  
Line 853: Line 915:
 
|claim=
 
|claim=
 
But he opposed baptizing slaves without permission of their masters, and he opposed [[miscegenation]].
 
But he opposed baptizing slaves without permission of their masters, and he opposed [[miscegenation]].
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|p=379}}.
+
#{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|p=379}}.
 
}}
 
}}
  
Line 863: Line 925:
 
|claim=
 
|claim=
 
Smith said his ethical rule was, "When the Lord commands, do it";
 
Smith said his ethical rule was, "When the Lord commands, do it";
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Roberts|1904|p=170}}.
+
#{{Harvtxt|Roberts|1904|p=170}}.
 
}}
 
}}
  
Line 872: Line 934:
 
|claim=
 
|claim=
 
and by issuing revelations, Smith supplemented biblical imperatives with new directives. One of these revelations, called the "[[Word of Wisdom]]," was framed not as a commandment, but as a recommendation. Coming at a time of [[temperance]] agitation,
 
and by issuing revelations, Smith supplemented biblical imperatives with new directives. One of these revelations, called the "[[Word of Wisdom]]," was framed not as a commandment, but as a recommendation. Coming at a time of [[temperance]] agitation,
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brodie|1971|p=166}}; {{Harvtxt|Bushman|2005|p=212}} (revelation "came at a time when temperance and food reforms were flourishing in the United States").
+
#{{Harvtxt|Brodie|1971|p=166}}; {{Harvtxt|Bushman|2005|p=212}} (revelation "came at a time when temperance and food reforms were flourishing in the United States").
 
}}
 
}}
  
Line 881: Line 943:
 
|claim=
 
|claim=
 
the guideline recommended that Saints avoid "strong" alcoholic drinks, wine (except [[Sacrament (Latter Day Saints)|sacramental]] wine), tobacco, meat (except in times of famine or cold weather), and "hot drinks."
 
the guideline recommended that Saints avoid "strong" alcoholic drinks, wine (except [[Sacrament (Latter Day Saints)|sacramental]] wine), tobacco, meat (except in times of famine or cold weather), and "hot drinks."
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Smith|1835|loc=sec. LXXX, 207-08}}
+
#{{Harvtxt|Smith|1835|loc=sec. LXXX, 207-08}}
 
}}
 
}}
  
Line 890: Line 952:
 
|claim=
 
|claim=
 
Smith and other contemporary church leaders did not always follow this counsel.
 
Smith and other contemporary church leaders did not always follow this counsel.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Brodie|1971|p=289}} (Smith drank wine "with relish" and noted his drinking in his journal "without apology."); {{Harvtxt|Bushman|2005|p=213}} ("Joseph drank tea and a glass of wine from time to time."); {{Harvtxt|Ostling|1999|pp=177–78}} (Smith "himself liked a nip every now and then, especially at weddings." His own [[Joseph Smith Mansion House|Mansion House]], which operated a hotel, maintained a fully stocked barroom, and Nauvoo also had a brewery that advertised in the church newspaper."  According to Smith's fellow prisoner John Taylor, "the prophet requested and drank wine at Carthage Jail the night before his was murdered in 1844.").
+
#{{Harvtxt|Brodie|1971|p=289}} (Smith drank wine "with relish" and noted his drinking in his journal "without apology."); {{Harvtxt|Bushman|2005|p=213}} ("Joseph drank tea and a glass of wine from time to time."); {{Harvtxt|Ostling|1999|pp=177–78}} (Smith "himself liked a nip every now and then, especially at weddings." His own [[Joseph Smith Mansion House|Mansion House]], which operated a hotel, maintained a fully stocked barroom, and Nauvoo also had a brewery that advertised in the church newspaper."  According to Smith's fellow prisoner John Taylor, "the prophet requested and drank wine at Carthage Jail the night before his was murdered in 1844.").
|response=
+
|authorsources=<br>
 +
#
 +
}}
 
*{{Detail|Word of Wisdom/Joseph Smith used tea}}
 
*{{Detail|Word of Wisdom/Joseph Smith used tea}}
 
*{{Detail|Word of Wisdom/Joseph Smith sold liquor in Nauvoo}}
 
*{{Detail|Word of Wisdom/Joseph Smith sold liquor in Nauvoo}}
Line 902: Line 966:
 
|claim=
 
|claim=
 
In 1831, Smith taught that those who kept the laws of God had "no need to break the laws of the land."
 
In 1831, Smith taught that those who kept the laws of God had "no need to break the laws of the land."
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Phelps|1833|p=135}}.
+
#{{Harvtxt|Phelps|1833|p=135}}.
 
}}
 
}}
  
Line 911: Line 975:
 
|claim=
 
|claim=
 
Nevertheless, beginning in the mid-1830s and into the 1840s, as the Mormon people became involved in conflicts with the Missouri and Illinois state governments, Smith taught that "congress has no power to make a law that would abridge the rights of my religion," and that they were not under the obligation to follow laws they deemed as being contrary to their "religious privilege."
 
Nevertheless, beginning in the mid-1830s and into the 1840s, as the Mormon people became involved in conflicts with the Missouri and Illinois state governments, Smith taught that "congress has no power to make a law that would abridge the rights of my religion," and that they were not under the obligation to follow laws they deemed as being contrary to their "religious privilege."
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Quinn|1994|p=88}}.
+
#{{Harvtxt|Quinn|1994|p=88}}.
 
}}
 
}}
  
Line 922: Line 986:
  
 
<blockquote>that which is wrong under one circumstance, may be and often is, right under another. God said thou shalt not kill—at another time he said thou shalt utterly destroy. This is the principle on which the government of heaven is conducted—by revelation adapted to the circumstances in which the elders of the kingdom are placed. Whatever God requires is right...even things which may be considered abominable to all those who do not understand the order of heaven.</blockquote>
 
<blockquote>that which is wrong under one circumstance, may be and often is, right under another. God said thou shalt not kill—at another time he said thou shalt utterly destroy. This is the principle on which the government of heaven is conducted—by revelation adapted to the circumstances in which the elders of the kingdom are placed. Whatever God requires is right...even things which may be considered abominable to all those who do not understand the order of heaven.</blockquote>
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Quinn|1994|p=112}} (quoting a letter Smith wrote to the 19 year old daughter of [[Sidney Rigdon]] to justify Smith's polygamous proposal to her).
+
#{{Harvtxt|Quinn|1994|p=112}} (quoting a letter Smith wrote to the 19 year old daughter of [[Sidney Rigdon]] to justify Smith's polygamous proposal to her).
 
}}
 
}}
  
Line 931: Line 995:
 
|claim=
 
|claim=
 
Smith may thus have felt justified in promoting polygamy despite its violation of both traditional ethical standards and the criminal law.
 
Smith may thus have felt justified in promoting polygamy despite its violation of both traditional ethical standards and the criminal law.
|authorsources=
+
|authorsources=<br>
*{{Harvtxt|Quinn|1994|pp=88–89}}.
+
#{{Harvtxt|Quinn|1994|pp=88–89}}.
 
}}
 
}}
  
Line 940: Line 1,004:
 
|claim=
 
|claim=
 
In 1842 Smith published the "Articles of Faith," a short document later canonized, which declared that members of the church believed in "honoring, obeying, and sustaining the law."  
 
In 1842 Smith published the "Articles of Faith," a short document later canonized, which declared that members of the church believed in "honoring, obeying, and sustaining the law."  
|authorsources=
+
|authorsources=<br>
*12th Article of Faith. Pearl of Great Price.
+
#12th Article of Faith. Pearl of Great Price.
 
}}
 
}}
  

Latest revision as of 13:35, 13 April 2024

FAIR Answers—back to home page

An analysis of Wikipedia article "Joseph Smith"



A FairMormon Analysis of Wikipedia: "Joseph Smith"
A work by a collaboration of authors (Link to Wikipedia article here)
The name Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc.. Wikipedia content is copied and made available under the GNU Free Documentation License.

Distinctive views and teachings

Cosmology and theology  Updated 9/3/2011

The author(s) of Check link or content make(s) the following claim:

Smith taught that all existence was material,

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

including a world of "spirit matter" so fine that it was invisible to all but the purest mortal eyes.

Author's sources:

FAIR's Response

  •  Correct, per cited sources

}}

The author(s) of Check link or content make(s) the following claim:

Matter, in Smith's view, could neither be created nor destroyed;

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

the creation involved only the reorganization of existing matter.

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

Like matter, "intelligence" was co-eternal with God, and human spirits had been drawn from a pre-existent pool of eternal intelligences.

Author's sources:

FAIR's Response

  •  Correct, per cited sources

}}

The author(s) of Check link or content make(s) the following claim:

Embodiment, therefore, was the purpose of earth life.

Author's sources:

FAIR's Response

  •  Correct, per cited sources

}}

The author(s) of Check link or content make(s) the following claim:

The work and glory of God, the supreme intelligence,

Author's sources:
  1. Bushman (2005) , pp. 455–56 (arguing that in Smith's theology, God's authority arose not from being an ex nihilo creator, but from having the greatest intelligence).

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

was to create worlds across the cosmos where inferior intelligences could be embodied.

Author's sources:

FAIR's Response

  •  Correct, per cited sources

}}

The author(s) of Check link or content make(s) the following claim:

Though Smith at first taught that God the Father was a spirit,

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

he eventually viewed God as an advanced and glorified man,

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

embodied within space

Author's sources:
  1. Bushman (2005) , p. 421 ("Piece by piece, Joseph redefined the nature of God, giving Him a form and a body and locating Him in time and space."); Bloom (1992) , p. 101 ("Joseph Smith's God...is finite.... Exalted now into the heavens, God necessarily is still subject to the contingencies of time and space.").

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

with a throne situated near a star or planet named Kolob, and measuring time at the rate of a thousand years per Kolob day.

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

Both God the Father and Jesus were distinct beings with physical bodies, but the Holy Spirit was a "personage of Spirit."

Author's sources:
  1. Roberts (1909) , p. 325.

FAIR's Response


The author(s) of Check link or content make(s) the following claim:

Through the gradual acquisition of knowledge,

Author's sources:
  1. Larson (1978) , p. 7 (online ver.).

FAIR's Response


The author(s) of Check link or content make(s) the following claim:

those who were sealed to their exaltation could eventually become coequal with God.

Author's sources:
  1. Widmer (2000) , p. 119.

FAIR's Response


The author(s) of Check link or content make(s) the following claim:

The ability of humans to progress to godhood implied a vast hierarchy of gods.

Author's sources:

FAIR's Response

}}


The author(s) of Check link or content make(s) the following claim:

Each of these gods, in turn, would rule a kingdom of inferior intelligences, and so forth in an eternal hierarchy.

Author's sources:

FAIR's Response

}}


The author(s) of Check link or content make(s) the following claim:

The opportunity to achieve godhood extended to all humanity; those who died with no opportunity to accept Latter Day Saint theology could achieve godhood by accepting its benefit in the afterlife through baptism for the dead.

Author's sources:

FAIR's Response

}}


The author(s) of Check link or content make(s) the following claim:

Children who died in their innocence were guaranteed to rise at the resurrection and rule as gods without maturing to adulthood.

Author's sources:

FAIR's Response

  •  Violates Wikipedia: Citing sources off-site— There is either no citation to support the statement or the citation given is incorrect.
    Violated by COgden —Diff: off-site

    The cited source says nothing about children rising to "rule as gods without maturing to adulthood." Joseph Smith said that "children would be raised in the resurrection just as they were laid down, and that they would obtain all the intelligence necessary to occupy thrones, principalities and powers.” (History of the Church, volume 4, page 556.) Children will rise from the resurrection as children, but they will be raised to maturity. There is no Mormon doctrine of "immature gods."

}}

The author(s) of Check link or content make(s) the following claim:

Apart from those who committed the eternal sin, Smith taught that even the wicked and disbelieving would achieve a degree of glory in the afterlife,

Author's sources:

FAIR's Response

  •  Correct, per cited sources

}}

The author(s) of Check link or content make(s) the following claim:

where they would serve those who had achieved godhood.

Author's sources:

FAIR's Response

  •  Violates Wikipedia: Citing sources off-site— There is either no citation to support the statement or the citation given is incorrect.

    The Bushman reference refers to those who are not married by priesthood authority, not the "wicked and disbelieving." Bushman states that "the worldly wed became single again, and a permanent cap limited their progress." Ne notes that they are appointed "angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory."
  •  Violates Wikipedia: Synthesis off-site: Do not put together information from multiple sources to reach a conclusion that is not stated explicitly by any of the sources.

    This passage coupled with the previous one constitutes Wikipedia synthesis. The second Bushman passage referring to eternal marriage is used in the Wikipedia article to make a point about those who are "wicked and disbelieving."

}}

Religious authority and ritual

The author(s) of Check link or content make(s) the following claim:

Smith's teachings were rooted in dispensational restorationism.

Author's sources:
  1. Brooke (1994) , p. 33.

FAIR's Response


The author(s) of Check link or content make(s) the following claim:

He saw his teachings and the Church of Christ as a restoration of early Christian ideals that had been lost in a great apostasy.

Author's sources:
  1. Remini (2000) , p. 84.

FAIR's Response


The author(s) of Check link or content make(s) the following claim:

At first, Smith's church had little sense of hierarchy, Smith's religious authority being derived from visions and revelations.

Author's sources:
  1. Quinn (1994) , p. 7 (describing Smith's earliest earliest authority as charismatic authority).

FAIR's Response


The author(s) of Check link or content make(s) the following claim:

Though Smith did not claim exclusive prophethood,

Author's sources:
  1. Quinn (1994) , pp. 7–8.

FAIR's Response


The author(s) of Check link or content make(s) the following claim:

an early revelation designated him as the only prophet allowed to issue commandments "as Moses."

Author's sources:
  1. Bushman (2005) , pp. 121, 175; Phelps (1833) , p. 67 ("[N]o one shall be appointed to receive commandments and revelations in this church, excepting my servant Joseph, for he receiveth them even as Moses.").

FAIR's Response


The author(s) of Check link or content make(s) the following claim:

This religious authority encompassed economic and political as well as spiritual matters. For instance, in the early 1830s, he temporarily instituted a form of religious communism, called the United Order, requiring Saints to consecrate all their property to the church.

Author's sources:
  1. Brodie (1972) , pp. 106, 112, 121–22.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

He also envisioned that theocratic institutions he established would have a role in the world-wide political organization of the Millennium.

Author's sources:
  1. Quinn (1994) , pp. 111–12, 115 (describing the expected role of the Council of Fifty).

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

By the mid-1830s, Smith began teaching a hierarchy of three priesthoods (Melchizedek, Aaronic, and Patriarchal),

Author's sources:
  1. Quinn (1994) , pp. 27–34; Bushman (2005) , pp. 264–65.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

each of them a continuation of biblical priesthoods through patrilineal succession or ordination by biblical figures appearing in visions.

Author's sources:
  1. Quinn (1994) , p. 7.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Upon introducing the Melchizedek or "High" Priesthood in 1831,

Author's sources:
  1. Brodie (1971) , p. 111;Bushman (2005) , pp. 156–60; Quinn (1994) , pp. 31–32;Roberts (1902) , pp. 175–76 (On 3 June 1831, "the authority of the Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders.").

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Smith taught that its recipients would be "endowed with power from on high," thus fulfilling a need for a greater holiness and an authority commensurate with the New Testament apostles.

Author's sources:
  1. Prince (1995) , pp. 19, 115–116, 119 (noting influence ofSidney Rigdon in developing this idea); Gospel of Luke 24:49 (Authorized King James Version) ("And, behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem until ye be endowed with power from on high.").

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

This doctrine of endowment evolved through the 1830s,

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

until in 1842, the Nauvoo endowment included an elaborate ceremony containing symbolism similar to that of Freemasonry.

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

The endowment was extended to women in 1843,

Author's sources:
  1. Prince (1995) , p. 140.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

though Smith never clarified whether women could be ordained to priesthood offices.

Author's sources:
  1. Prince (1995) , p. 201.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Smith taught that the High Priesthood's endowment of heavenly power included the sealing powers of Elijah, allowing High Priests to effect binding consequences in the afterlife.

Author's sources:
  1. Brooke (1994) , pp. 30, 194–95, 203, 208 (Smith introduced the sealing power in 1831 as part of the High Priesthood, and then attributed this power to Elijah after he appeared in an 1836 vision in the Kirtland Temple).

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

For example, this power would enable proxy baptisms for the dead

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

and priesthood marriages that would be effective into the afterlife.

Author's sources:

FAIR's Response

}}


The author(s) of Check link or content make(s) the following claim:

Elijah's sealing powers also enabled the second anointing, or "fulness(sic) of the priesthood"

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

which, according to Smith, sealed married couples to their exaltation, thus virtually guaranteeing their eternal godhood.

Author's sources:
  1. Brooke (1994) , p. 294 ("The ritual of the second anointing...granted a virtually unconditional promise of divinity in the celestial kingdom."); Bushman (2005) , pp. 497–98 (The second anointing ceremony "was Joseph's attempt to deal with the theological problem of assurance" of one's eternal life).

FAIR's Response

Theology of family

The author(s) of Check link or content make(s) the following claim:

During the early 1840s, Smith unfolded a theology of family relations called the "New and Everlasting Covenant"

Author's sources:
  1. Roberts (1909) , pp. 502–07 (1842 revelation describing the New and Everlasting Covenant).

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

that superseded all earthly bonds.

Author's sources:
  1. Foster (1981) , pp. 161–62.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

He taught that outside the Covenant, marriages were simply matters of contract,

Author's sources:
  1. Foster (1981) , pp. 161–62 (quoting a source stating that in Smith's view, sex within earthly marriages was not sinful if the marriage was cemented by bonds of love and affection, but sex could be sinful even within marriage if the partners were alienated from each other).

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

and Mormons outside the Covenant would be mere ministering angels to those within, who would be gods.

Author's sources:
  1. Foster (1981) , p. 145.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

To fully enter the Covenant, a man and woman must participate in a "first anointing", a "sealing" ceremony, and a "second anointing".

Author's sources:
  1. Bushman (2005) , pp. 497–98 (those who were married eternally were then "sealed by the Holy Spirit of Promise" through the second anointing); Brooke (1994) , pp. 256–57.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

When fully sealed into the Covenant, Smith said that no sin nor blasphemy (other than the eternal sin) could keep them from their "exaltation," that is, their godhood in the afterlife.

Author's sources:
  1. Roberts (1909) , pp. 502–03; Bushman (2005) , pp. 497–98 (the second anointing provided a guarantee that participants would be exalted even if they sinned); Brooke (1994) , p. 257.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

According to Smith, only one person on earth at a time—in this case, Smith—could possess this power of sealing.

Author's sources:
  1. Roberts (1909) , pp. 501 ("I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this Priesthood are conferred.")

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Smith taught that the highest exaltation would be achieved through "plural marriage" (polygamy),

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

which was the ultimate manifestation of this New and Everlasting Covenant.

Author's sources:
  1. Bloom (1992) , p. 108 (polygamy and consequent progression towards godhood were "the true essence of becoming a Latter-day Saint, the heart of Mormon religion making.").

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Plural marriage allowed an individual to transcend the angelic state and become a god

Author's sources:
  1. Bloom (1992) , p. 105.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

by accelerating the expansion of one's heavenly kingdom.

Author's sources:
  1. Foster (1981) , p. 145 ("[I]f marriage with one wife...could bring eternal progression and ultimate godhood for men, then multiple wives in this life and the next would accelerate the process, in line with God's promise to Abraham that his seed eventually would be as numerous as the sand on the sea shore."); Brodie (1971) , p. 300 ("[I]f a man went to heaven with ten wives, he would have more than ten-fold the blessings of a mere monogamist, for all the children begotten through these wives would enhance his kingdom.").

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Smith taught and practiced this doctrine secretly but publicly denied it.

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

Nevertheless, Smith taught that once he revealed the doctrine to any man or woman, failure to practice it would be to risk God's wrath.

Author's sources:

FAIR's Response

}}

History and eschatology

The author(s) of Check link or content make(s) the following claim:

Smith taught that during a Great Apostasy, the Bible had degenerated from its original inerrant form, and the "abominable church," led by Satan, had perverted true Christianity.

Author's sources:
  1. Hullinger (1992) , p. 154.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

He viewed himself as the latter-day prophet who restored those lost truths via the Book of Mormon

Author's sources:
  1. Hullinger (1992) , p. 154-54 (describing how the Book of Mormon solved various 19th century biblical controversies).

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

and later revelations. He described the Book of Mormon as a literal "history of the origins of the Indians."

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

The book called the Indians "Lamanites," a people descended from Israelites who had left Jerusalem in 600 BCE

Author's sources:
  1. Smith (1830) , p. 51 (Jesus "cometh according to the words of the angel, in six hundred years from the time my father left Jerusalem."); Phelps (1833) , p. 41 ("Lamanites are a remnant" of the Jews).

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

and whose skin pigmentation was a curse for their sinfulness.

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

Though Smith first identified Mormons as gentiles, he began teaching in the 1830s that the Mormons, too, were literal Israelites.

Author's sources:
  1. Brooke (1994) , pp. 213–14 (arguing that the shift occurred after 1832 and may have related to Oliver Cowdery's failed mission to the Missouri "Lamanites"); Shipps (1985) , pp. 82–83 (arguing that the identification of the Saints as literal Israelites was in place prior to 1838).

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Smith also claimed to have regained lost truths of sacred history through his revelations and revision of the Bible. For example, he taught that the Garden of Eden had been located in Jackson County, Missouri, that Eve's partaking of the fruit was part of God's plan,

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

that Adam had practiced baptism, that the descendants of Cain were "black,"

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

that Enoch had built a city of Zion so perfect that it was taken to heaven,

Author's sources:
  1. Bushman (2005) , pp. 138–41.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

that Egypt was discovered by the daughter of Ham,

Author's sources:
  1. Bushman (2005) , p. 288.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

that the descendants of Ham were denied the patriarchal right of priesthood,

Author's sources:

FAIR's Response

  • The idea that the “mark of Cain” and the "curse of Ham" was a black skin is something that was used by many Protestants as a way to morally and biblically justify slavery. This idea did not originate with Latter-day Saints, although the existence of the priesthood ban prior to 1978 tends to cause some people to assume that it was a Latter-day Saint concept.
  • For a detailed response, see: Mormonism and racial issues/Blacks and the priesthood/The "curse of Cain" and "curse of Ham"

}}

The author(s) of Check link or content make(s) the following claim:

that Abraham had discovered astronomical truths by peering into a Urim and Thummim,

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

that King David had been denied his godhood because of his sin, and that John the Apostle would walk the earth until the Second Coming of Jesus.

Author's sources:
  1. Bushman (2005) , p. 74.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Smith declared that he would be one of the instruments in fulfilling Nebuchadnezzar's statue vision in the Book of Daniel: that he was the stone that would destroy secular government without "sword or gun",

Author's sources:
  1. Bushman (2005) , pp. 521.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

which would then be replaced with a theocratic Kingdom of God.

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

Smith taught that this political kingdom would be multidenominational and "democratic" so long as the people chose wisely; but there would be no elections.

Author's sources:
  1. Bushman (2005) , pp. 522–23.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Jesus would appear during the Millennium as the ultimate ruler. Following a thousand years of peace, Judgment Day would be followed by a final resurrection, when all humanity would be assigned to one of three heavenly kingdoms.

Author's sources:
  1. Bushman (2005) , pp. 521, 536–37.

FAIR's Response

Political views

The author(s) of Check link or content make(s) the following claim:

Smith ran for President of the United States in 1844, campaigning as "General Joseph Smith" because he had earlier been appointed Lieutenant General of the Nauvoo Legion. Smith considered the United States Constitution, and especially the Bill of Rights, to be inspired by God and "the Saints' best and perhaps only defense."

Author's sources:
  1. Bushman (2005) , p. 377.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

He believed a strong central government crucial to the nation's well-being but thought democracy better than tyranny—although he also taught that a theocratic monarchy was the ideal form of government.

Author's sources:
  1. Bushman (2005) , p. 522.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

In foreign affairs, Smith was an expansionist, though he viewed "expansionism as brotherhood."

Author's sources:
  1. Bushman (2005) , p. 516: "If Texas petitions Congress to be adopted among the sons of liberty, give her the right hand of fellowship; and refuse not the same friendly grip to Canada and Mexico."

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Smith favored a strong central bank and high tariffs to protect American business and agriculture. He disfavored imprisonment of convicts except for murder, preferring efforts to reform criminals through labor; he also opposed courts-martial for military deserters. He supported capital punishment but opposed hanging,

Author's sources:
  1. Roberts (1902) , p. 435.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

preferring execution by firing squad or beheading in order to "spill [the criminal's] blood on the ground, and let the smoke thereof ascend up to God."

Author's sources:
  1. Roberts (1909) , p. 296.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Despite having published a pro-slavery essay in 1836,

Author's sources:
  1. Bushman (2005) , pp. 289, 327–28 (the essay "exhibited the conventional prejudiced of his day in asserting that blacks were cursed with servitude by a 'decree of Jehovah.'"); Hill (1977) , p. 381 (noting that Smith did not want to be identified as an abolitionist, even when he disfavored slavery).

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Smith later strongly opposed slavery.

Author's sources:
  1. Bushman (2005) , p. 289; Hill (1977) , pp. 380, 383 (citing 1833 revelation stating that "it is not right that any man should be in bondage one to another").

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

During his presidential campaign, he proposed abolishing slavery by 1850 and compensating slaveholders

Author's sources:
  1. Hill (1977) , p. 384.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

through sale of public lands.

Author's sources:
  1. Bushman (2005) , pp. 516, 327–28. Smith also proposed cutting congressional pay from eight to two dollars per day and requiring only two representatives per million people, thus reducing the number of representatives in the House to forty.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Smith did not believe blacks to be genetically inferior to whites;

Author's sources:
  1. Bushman (2005) , p. 289; Hill (1977) , pp. 384–85.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

he welcomed both freemen and slaves into the church and even ordained free black members into the priesthood

Author's sources:
  1. Bushman (2005) , p. 289; Hill (1977) , pp. 381–82, 85.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

But he opposed baptizing slaves without permission of their masters, and he opposed miscegenation.

Author's sources:
  1. Bushman (2005) , p. 289; Hill (1977) , p. 379.

FAIR's Response

Ethics and behavior

The author(s) of Check link or content make(s) the following claim:

Smith said his ethical rule was, "When the Lord commands, do it";

Author's sources:
  1. Roberts (1904) , p. 170.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

and by issuing revelations, Smith supplemented biblical imperatives with new directives. One of these revelations, called the "Word of Wisdom," was framed not as a commandment, but as a recommendation. Coming at a time of temperance agitation,

Author's sources:
  1. Brodie (1971) , p. 166; Bushman (2005) , p. 212 (revelation "came at a time when temperance and food reforms were flourishing in the United States").

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

the guideline recommended that Saints avoid "strong" alcoholic drinks, wine (except sacramental wine), tobacco, meat (except in times of famine or cold weather), and "hot drinks."

Author's sources:
  1. Smith (1835)

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Smith and other contemporary church leaders did not always follow this counsel.

Author's sources:

FAIR's Response

}}

The author(s) of Check link or content make(s) the following claim:

In 1831, Smith taught that those who kept the laws of God had "no need to break the laws of the land."

Author's sources:
  1. Phelps (1833) , p. 135.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Nevertheless, beginning in the mid-1830s and into the 1840s, as the Mormon people became involved in conflicts with the Missouri and Illinois state governments, Smith taught that "congress has no power to make a law that would abridge the rights of my religion," and that they were not under the obligation to follow laws they deemed as being contrary to their "religious privilege."

Author's sources:
  1. Quinn (1994) , p. 88.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

He also taught that:
that which is wrong under one circumstance, may be and often is, right under another. God said thou shalt not kill—at another time he said thou shalt utterly destroy. This is the principle on which the government of heaven is conducted—by revelation adapted to the circumstances in which the elders of the kingdom are placed. Whatever God requires is right...even things which may be considered abominable to all those who do not understand the order of heaven.

Author's sources:
  1. Quinn (1994) , p. 112 (quoting a letter Smith wrote to the 19 year old daughter of Sidney Rigdon to justify Smith's polygamous proposal to her).

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

Smith may thus have felt justified in promoting polygamy despite its violation of both traditional ethical standards and the criminal law.

Author's sources:
  1. Quinn (1994) , pp. 88–89.

FAIR's Response

The author(s) of Check link or content make(s) the following claim:

In 1842 Smith published the "Articles of Faith," a short document later canonized, which declared that members of the church believed in "honoring, obeying, and sustaining the law."

Author's sources:
  1. 12th Article of Faith. Pearl of Great Price.

FAIR's Response

References

Wikipedia references for "Joseph Smith, Jr."
  • Abanes, Richard, (2003), One Nation Under Gods: A History of the Mormon Church Thunder's Mouth Press
  • Allen, James B., The Significance of Joseph Smith's "First Vision" in Mormon Thought off-site .
  • (1992), The Mormon Experience University of Illinois Press .
  • (1980), The Lion and the Lady: Brigham Young and Emma Smith off-site .
  • Bergera, Gary James (editor) (1989), Line Upon Line: Essays on Mormon Doctrine Signature Books .
  • Bloom, Harold, (1992), The American Religion: The Emergence of the Post-Christian Nation Simon & Schuster .
  • Booth, Ezra, Mormonism—Nos. VIII–IX (Letters to the editor) off-site .
  • Brodie, Fawn M., (1971), No Man Knows My History: The Life of Joseph Smith Knopf .
  • Brooke, , (1994), The Refiner's Fire: The Making of Mormon Cosmology, 1644–1844 Cambridge University Press .
  • Bushman, Richard Lyman, (2005), Joseph Smith: Rough Stone Rolling , New York: Knopf .
  • Clark, John A., (1842), Gleanings by the Way , Philadelphia: W.J. & J.K Simmon off-site .
  • Compton, Todd, (1997), In Sacred Loneliness: The Plural Wives of Joseph Smith Signature Books .
  • Foster, Lawrence, (1981), Religion and Sexuality: The Shakers, the Mormons, and the Oneida Community , New York: Oxford University Press .
  • Harris, Martin, (1859), Mormonism—No. II off-site .
  • Hill, Donna, (1977), Joseph Smith: The first Mormon , Garden City, New York: Doubleday & Co. .
  • Hill, Marvin S., (1976), Joseph Smith and the 1826 Trial: New Evidence and New Difficulties off-site .
  • Hill, Marvin S., (1989), Quest for Refuge: The Mormon Flight from American Pluralism Signature Books off-site .
  • Howe, Eber Dudley, (1834), Mormonism Unvailed: Or, A Faithful Account of that Singular Imposition and Delusion, from its Rise to the Present Time , Painesville, Ohio: Telegraph Press off-site .
  • Hullinger, Robert N., (1992), Joseph Smith's Response to Skepticism Signature Books off-site .
  • Jessee, Dean, (1976), Joseph Knight's Recollection of Early Mormon History off-site .
  • Lapham, [La]Fayette, (1870), Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates off-site .
  • Larson, Stan, (1978), The King Follett Discourse: A Newly Amalgamated Text off-site .
  • Mormon History off-site .
  • Mack, Solomon, (1811), A Narraitve [sic] of the Life of Solomon Mack Windsor: Solomon Mack off-site .
  • (1994), Inventing Mormonism Signature Books .
  • Marquardt, H. Michael, (1999), The Joseph Smith Revelations: Text and Commentary Signature Books .
  • Marquardt, H. Michael, (2005), The Rise of Mormonism: 1816–1844 Xulon Press .
  • Matzko, John, (2007), The Encounter of the Young Joseph Smith with Presbyterianism off-site .
  • Morgan, Dale, Walker, John Phillip (editor) (1986), Dale Morgan on Early Mormonism: Correspondence and a New History Signature Books off-site .
  • (2008), Joseph Smith Jr.: reappraisals after two centuries Oxford University Press .
  • Newell, Linda King, (1994), Mormon Enigma: Emma Hale Smith University of Illinois Press .
  • (1999), Mormon America: The Power and the Promise HarperSanFrancisco .
  • Persuitte, David, (2000), Joseph Smith and the origins of the Book of Mormon McFarland & Co. .
  • Phelps, W.W. (editor) (1833), A Book of Commandments, for the Government of the Church of Christ , Zion: William Wines Phelps & Co. off-site .
  • Prince, Gregory A, (1995), Power From On High: The Development of Mormon Priesthood Signature Books .
  • Quinn, D. Michael, (1994), The Mormon Hierarchy: Origins of Power Signature Books .
  • Quinn, D. Michael, (1998), Early Mormonism and the Magic World View Signature Books .
  • Remini, , (2002), Joseph Smith: A Penguin Life Penguin Group .
  • Roberts, B. H. (editor) (1902), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
  • Roberts, B. H. (editor) (1904), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
  • Roberts, B. H. (editor) (1905), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
  • Roberts, B. H. (editor) (1909), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
  • Shipps, Jan, (1985), Mormonism: The Story of a New Religious Tradition University of Illinois Press .
  • Smith, George D., (1994), Nauvoo Roots of Mormon Polygamy, 1841–46: A Preliminary Demographic Report off-site .
  • Smith, George D, (2008), Nauvoo Polygamy: "...but we called it celestial marriage" Signature Books .
  • Smith, Joseph, Jr., (1830), The Book of Mormon: An Account Written by the Hand of Mormon, Upon Plates Taken from the Plates of Nephi , Palmyra, New York: E. B. Grandin off-site . See Book of Mormon.
  • Smith, Joseph, Jr., Jessee, Dean C (editor) (1832), Personal Writings of Joseph Smith , Salt Lake City: Deseret Book .
  • Jessee, Dean C (editor) (1839–1843), Personal Writings of Joseph Smith Deseret Book .
  • (1835), Doctrine and Covenants of the Church of the Latter Day Saints: Carefully Selected from the Revelations of God , Kirtland, Ohio: F. G. Williams & Co off-site . See Doctrine and Covenants.
  • Smith, Joseph, Jr., Church History [Wentworth Letter] off-site . See Wentworth letter.
  • Smith, Lucy Mack, (1853), Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations , Liverpool: S.W. Richards off-site . See The History of Joseph Smith by His Mother
  • Tucker, Pomeroy, (1867), Origin, Rise and Progress of Mormonism , New York: D. Appleton off-site .
  • Turner, Orsamus, (1852), History of the Pioneer Settlement of Phelps and Gorham's Purchase, and Morris' Reserve , Rochester, New York: William Alling off-site .
  • Joseph Smith: The Gift of Seeing off-site .
  • Van Wagoner, Richard S., (1992), Mormon Polygamy: A History Signature Books .
  • Vogel, Dan, (1994), The Locations of Joseph Smith's Early Treasure Quests off-site .
  • Vogel, Dan, (2004), Joseph Smith: The Making of a Prophet Signature Books .
  • Widmer, Kurt, (2000), Mormonism and the Nature of God: A Theological Evolution, 1830–1915 McFarland .


Further reading

Mormonism and Wikipedia


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