FAIR is a non-profit organization dedicated to providing well-documented answers to criticisms of the doctrine, practice, and history of The Church of Jesus Christ of Latter-day Saints.
Difference between revisions of "Question: Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?"
SpencerMarsh (talk | contribs) (→Introduction to Criticism) |
SpencerMarsh (talk | contribs) (→Question: Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?) |
||
| Line 22: | Line 22: | ||
For point ten, Palmer cites 16 examples in which Alma and Paul used similar phrases in their teaching.<ref>Ibid., 50n30 cites 14 examples. Two additional examples are on the very next page from Hebrews.</ref> | For point ten, Palmer cites 16 examples in which Alma and Paul used similar phrases in their teaching.<ref>Ibid., 50n30 cites 14 examples. Two additional examples are on the very next page from Hebrews.</ref> | ||
| − | This | + | This criticism is a bit older in origins. The earliest formulation seems to have been critic Fawn Brodie's 1945 biography of Joseph Smith.<ref>Fawn M. Brodie, ''No Man Knows My History: the Life of Joseph Smith'', 2nd ed. (New York: Vintage, 1995), 62–63.</ref> Critic G.T. Harrison broached it in ''That Mormon Book: Mormonism's Keystone Exposed or The Hoax Book''—a polemic against the Book of Mormon published in 1981.<ref>G. T. Harrison, ''That Mormon Book: Mormonism’s Keystone Exposed or The Hoax Book'' (n.p.: n.p., 1981).</ref> |
| − | + | This article will seek to examine this criticism and address it in a way that makes sense given orthodox Latter-day Saint theological commitments. | |
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
| + | ===A Quick Reference for Comparison Between Both Accounts=== | ||
| + | For a quick reference point for the accounts of both Paul's and Saul's conversion, onsider this chart prepared by Latter-day Saint scholars John W. Welch and John F. Hall: | ||
| + | [chart forthcoming] | ||
As Welch and Hall explain: | As Welch and Hall explain: | ||
<blockquote>The conversions of Saul of Tarsus on the road to Damascus and of Alma the Younger in the land of Zarahemla are similar in certain fundamental respects, as one would expect since the source of their spiritual reversals was one and the same. Interestingly, in each case we have three accounts of their conversions: Paul's conversion is reported in Acts 9, 22, and 26. Alma's conversion is given in Mosiah 27, Alma 36, and 38. No two of these accounts are exactly the same. The columns on the far right and left sides of chart 15-17 show the verses of these six accounts in which each element either appears or is absent. Down the middle are found the elements shared by both Paul and Alma, and off center are words or experiences unique to either Paul or Alma. In sum, the personalized differences significantly offset and highlight the individual experiences in the two conversions.<ref>John W. Welch and John F. Hall, Charting the New Testament (Provo, UT: FARMS, 2002).</ref></blockquote> | <blockquote>The conversions of Saul of Tarsus on the road to Damascus and of Alma the Younger in the land of Zarahemla are similar in certain fundamental respects, as one would expect since the source of their spiritual reversals was one and the same. Interestingly, in each case we have three accounts of their conversions: Paul's conversion is reported in Acts 9, 22, and 26. Alma's conversion is given in Mosiah 27, Alma 36, and 38. No two of these accounts are exactly the same. The columns on the far right and left sides of chart 15-17 show the verses of these six accounts in which each element either appears or is absent. Down the middle are found the elements shared by both Paul and Alma, and off center are words or experiences unique to either Paul or Alma. In sum, the personalized differences significantly offset and highlight the individual experiences in the two conversions.<ref>John W. Welch and John F. Hall, Charting the New Testament (Provo, UT: FARMS, 2002).</ref></blockquote> | ||
| − | + | ===Comparisons and Contrasts of Each Parallel=== | |
| + | The most fruitful approach for inquiry would be to examine each supposed parallel listed by Palmer and highlight areas where Palmer stretches evidence or simply misreads it. The parallels are examined below. The reader should remember as an important initial consideration that there are three accounts for the conversion of both characters between the New Testament and the Book of Mormon. Paul's conversion is reported in Acts 9, 22, and 26. Alma's conversion is reported in Mosiah 27, Alma 36, and 38. Each narrative has important similarities and dissimilarities that need to be considered in isolation in order to understand how combining them too hastily can lead to misunderstandings and faulty premises for criticism. | ||
| + | |||
| + | ====10. Same Phrases in Teaching==== | ||
| + | Palmer next suggests that both authors used the same phrases in teaching. Yet, the Book of Mormon is replete with phrasing from the New Testament. This is not something unique to Alma and his conversion narratives and thus it can't be used as a peculiarity to establish Joseph Smith's dependence on Paul's conversion narratives for Alma. This does, however, provide potential fodder for saying that Joseph Smith lifted New Testament language to create the Book of Mormon. FAIR has collected links to 9 articles from Book of Mormon Central on [[Question: How can text from the New Testament appear in the Book of Mormon?|this page]] that explain why New Testament language might appear so frequently in the Book of Mormon text. We strongly encourage readers to read those and see what theories make the most sense for them given commitments to belief in the historicity of the Book of Mormon. | ||
</onlyinclude> | </onlyinclude> | ||
{{endnotes sources}} | {{endnotes sources}} | ||
Revision as of 22:15, 1 July 2021
FAIR Answers—back to home page
Question: Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?
| This page is still under construction. We welcome any suggestions for improving the content of this FAIR Answers Wiki page. |
Introduction to Criticism
The Book of Mormon records the conversion to and ministry of a young man named Alma in the Gospel of Jesus Christ. Alma, along with four companions known as the four sons of Mosiah, are recorded as going about trying to lead people away from the Church. During the apex of their efforts, an angel appears to them, causing them to fall and tremble because of fear.
In 2002, critic Grant H. Palmer asserted that this narrative and much of the rest of Alma’s story “seems to draw” on Paul’s story of conversion and ministry in The New Testament as a narrative structure.[1]
In particular, Palmer asserts that the following parallels exist between the stories of Alma and Paul:
- Both men were wicked before their dramatic conversion (Mosiah 27:8; 1 Tim. 1:12-13).
- Both traveled about persecuting and seeking to destroy the church of God (Alma 36:6, 14; 1 Cor. 15:9; Acts 22:4)
- Both were persecuting the church when they saw a heavenly vision (Mosiah 27: 10-11; Acts 26: 11-13).
- Their companions fell to the earth and were unable to understand the voice that spoke (Mosiah 27:12; Acts 22:9; 26:14).
- Both were asked in vision why they persecuted the Lord (Mosiah 27:13; Acts 9:4; 22:7).
- Both were struck dumb/blind, became helpless, and were assisted by their companions. They went without food before converting (Mosiah 27:19, 23-24; Acts 9:8).
- Both preached the gospel and both performed the same miracle (Mosiah 27:32; Alma 15:11; Acts 9:20; 14:10).
- While preaching, they supported themselves by their own labors (Alma 30:32; 1 Cor 4:12)
- They were put in prison. After they prayed, an earthquake resulted in their bands being loosed (Alma 14:22, 26-28; Acts 16:23, 25-26).
- Both used the same phrases in their preaching.
For point ten, Palmer cites 16 examples in which Alma and Paul used similar phrases in their teaching.[2]
This criticism is a bit older in origins. The earliest formulation seems to have been critic Fawn Brodie's 1945 biography of Joseph Smith.[3] Critic G.T. Harrison broached it in That Mormon Book: Mormonism's Keystone Exposed or The Hoax Book—a polemic against the Book of Mormon published in 1981.[4]
This article will seek to examine this criticism and address it in a way that makes sense given orthodox Latter-day Saint theological commitments.
A Quick Reference for Comparison Between Both Accounts
For a quick reference point for the accounts of both Paul's and Saul's conversion, onsider this chart prepared by Latter-day Saint scholars John W. Welch and John F. Hall:
[chart forthcoming]
As Welch and Hall explain:
The conversions of Saul of Tarsus on the road to Damascus and of Alma the Younger in the land of Zarahemla are similar in certain fundamental respects, as one would expect since the source of their spiritual reversals was one and the same. Interestingly, in each case we have three accounts of their conversions: Paul's conversion is reported in Acts 9, 22, and 26. Alma's conversion is given in Mosiah 27, Alma 36, and 38. No two of these accounts are exactly the same. The columns on the far right and left sides of chart 15-17 show the verses of these six accounts in which each element either appears or is absent. Down the middle are found the elements shared by both Paul and Alma, and off center are words or experiences unique to either Paul or Alma. In sum, the personalized differences significantly offset and highlight the individual experiences in the two conversions.[5]
Comparisons and Contrasts of Each Parallel
The most fruitful approach for inquiry would be to examine each supposed parallel listed by Palmer and highlight areas where Palmer stretches evidence or simply misreads it. The parallels are examined below. The reader should remember as an important initial consideration that there are three accounts for the conversion of both characters between the New Testament and the Book of Mormon. Paul's conversion is reported in Acts 9, 22, and 26. Alma's conversion is reported in Mosiah 27, Alma 36, and 38. Each narrative has important similarities and dissimilarities that need to be considered in isolation in order to understand how combining them too hastily can lead to misunderstandings and faulty premises for criticism.
10. Same Phrases in Teaching
Palmer next suggests that both authors used the same phrases in teaching. Yet, the Book of Mormon is replete with phrasing from the New Testament. This is not something unique to Alma and his conversion narratives and thus it can't be used as a peculiarity to establish Joseph Smith's dependence on Paul's conversion narratives for Alma. This does, however, provide potential fodder for saying that Joseph Smith lifted New Testament language to create the Book of Mormon. FAIR has collected links to 9 articles from Book of Mormon Central on this page that explain why New Testament language might appear so frequently in the Book of Mormon text. We strongly encourage readers to read those and see what theories make the most sense for them given commitments to belief in the historicity of the Book of Mormon.
Notes
- ↑ Grant H. Palmer, An Insider’s View of Mormon Origins (Salt Lake City: Signature Books, 2002), 50.
- ↑ Ibid., 50n30 cites 14 examples. Two additional examples are on the very next page from Hebrews.
- ↑ Fawn M. Brodie, No Man Knows My History: the Life of Joseph Smith, 2nd ed. (New York: Vintage, 1995), 62–63.
- ↑ G. T. Harrison, That Mormon Book: Mormonism’s Keystone Exposed or The Hoax Book (n.p.: n.p., 1981).
- ↑ John W. Welch and John F. Hall, Charting the New Testament (Provo, UT: FARMS, 2002).