Fall of the Book of Abraham

The following is the text of the tract, Fall of the Book of Abraham, produced by the Utah Lighthouse Ministry, who gave me their gracious permission to publish it here.

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According to Mormon writers, the "Book of Abraham" was supposed to have been written on papyrus by Abraham about 4,000 years ago. This very same papyrus, it is claimed, was acquired by Joseph Smith in 1835. Smith translated the papyrus and published it under the title, "The Book of Abraham." It was accepted by the Mormon Church as Scripture and is now published as part of the Pearl of Great Price - one of the four standard works of the church.

For many years Joseph Smith's collection of papyri was lost, but on Nov. 27, 1967, the Mormon-owned Deseret News announced that the "collection of pa[p]yrus manuscripts, long believed to have been destroyed in the Chicago fire of 1871, was presented to The Church of Jesus Christ of Latter-day Saints here Monday by the Metropolitan Museum of Art.”

The importance of this find cannot be overemphasized, for now Joseph Smith's ability as a translator of ancient Egyptian writing can be put to an absolute test. When the papyri were located many members of the church felt that Joseph Smith's work would be vindicated. As it turned out, however, within six months from the time the Metropolitan Museum gave the papyri to the church, the Book of Abraham had been proven untrue! The fall of the Book of Abraham was brought about by the identification of the actual fragment of papyrus from which Joseph Smith 'translated" the Book of Abraham. This was made possible by comparing it with the handwritten manuscripts. Dr. James R Clark, of Brigham Young University, gave this information: "...there are in existence today in the Church Historian's Office what seem to be two separate manuscripts of Joseph Smith's translations from the papyrus rolls... One manuscript is the Alphabet and Grammar.... Within this Alphabet and Grammar there is a copy of the characters, together with their translation of Abraham 1:4-28..." (The Story of the Pearl of Great Price, 1962, pp. 172-73) In the publication, Pearl of Great Price Conference, Dec. 10, 1960, 1964 ed., pp. 60-61, Dr. Clark referred to a longer manuscript: "I have in my possession a photostatic copy of the manuscript of the Prophet Joseph Smith's translation of Abraham 1:1 to 2:18.... The characters from which our present book of Abraham was translated are down the left-hand column and Joseph Smith's translation opposite, so we know approximately how much material was translated from each character."

All of the first two rows of characters on the papyrus fragment can he found in the manuscript of the Book of Abraham that is published in Joseph Smith's Egyptian Alphabet and Grammar. On the cover of this tract is a photograph of the original fragment of papyrus from which Joseph Smith was supposed to have translated the Book of Abraham. A careful examination of the original manuscripts in the handwriting of Joseph Smith's scribes reveals that Smith used less than four lines from this papyrus to make forty-nine verses in the book of Abraham. These forty-nine verses are composed of more than 2,000 English words. 

Klaus Baer, an Egyptologist at the University of Chicago, concluded concerning the "Sensen" fragment: "Joseph Smith thought that this papyrus contained the Book of Abraham." (Dialogue: A Journal of Mormon Thought, Autumn 1968, p. 111) Although the noted Mormon apologist Dr. Hugh Nibley later proposed some fantastic theories in an attempt to divorce the Egyptian papyri from the Book of Abraham, at a meeting held at the University of Utah on May 20, 1968, he frankly spoke of "the fact that, the very definite fact that, one of the fragments seemed to supply all of the symbols for the Book of Abraham." This was the little 'Sensen' scroll. Here are the symbols. The symbols are arranged here, and the interpretation goes along here and this interpretation turns out to be the Book of Abraham.”

When Egyptologists translated this piece of papyrus, they found that it contained absolutely nothing concerning Abraham. Instead, it turned out to be a pagan funerary text known as the "Book of Breathings," a work which actually evolved from the Egyptian Book of the Dead. The Book of Breathings did not come into existence until the later stages of Egyptian history - just a few centuries before the time of Christ. Like the Book of the Dead, it was buried with those who died in ancient Egypt. It is filled with magic and pagan gods. It was obviously written by a very superstitious people, and is quite different from the religion taught in the Bible.

The fact that the papyrus Joseph Smith used as the basis for his Book of Abraham is in reality the Book of Breathings cannot be disputed because the name "Book of Breathings" appears clearly on the fourth line of the fragment. In 1968 two Egyptologists from the University of Chicago's Oriental Institute, Professors John A. Wilson and Klaus Baer, identified the papyrus as the "Book of Breathings." A translation by Klaus Baer was printed in Dialogue: A Journal of Mormon Thought, Autumn 1968, pp. 119-20. Professor Richard A Parker, Chairman of the Department of Egyptology at Brown University also translated the papyrus. Professor Hugh Nibley stated that "Parker is the best man in America for this particular period and style of writing." Professor Parker's translation reads as follows:

1. [........] this great pool of Khonsu

2. [Osiris Hor, justified], born of Taykhebyt, a man likewise.

3. After (his) two arms are [fast]ened to his breast, one wraps the Book of Breathings, which is

4. with writing both inside and outside of it, with royal linen, it being placed (at) his left arm

5. near his heart, this having been done at his

6. wrapping and outside it. If this book be recited for him, then

7. he will breath like the soul[s of the gods] for ever and

8. ever. (Dialogue A Journal of Mormon Thought, Summer 1968, p.98)

Except for a few minor variations, other renditions of the text are in agreement with Professor Parker's. The Book of Abraham, therefore, has been proven to be a spurious translation. Egyptologists find no mention of either Abraham or his religion in this text. The average number of words that the Egyptologist used to convey the message in this text is eighty-seven, whereas Joseph Smith's rendition contains thousands of words. In one Case Joseph Smith derived 177 English words out of the word "Khons" - the name of an Egyptian moon god! It is impossible to escape the conclusion that the Book of Abraham is a product of Joseph Smith's imagination.

Since the original papyrus contains nothing about Abraham, some Mormon apologists have suggested that Joseph Smith may have obtained the Book of Abraham by way of direct revelation and not from the papyrus. Those who try to use this escape will find themselves trapped by the words of Joseph Smith himself. At the beginning of the handwritten manuscript, Joseph Smith asserted that it was a "Translation of the Book of Abraham written by his own hand upon papyrus and found in the catacombs of Egypt." The introduction to the Book of Abraham still maintains that it was "Translated From The Papyrus, By Joseph Smith" (Pearl of Great Price, The Book of Abraham, Introduction). If the Book of Abraham is not an actual translation of the papyrus, then it is obvious that the introduction to it that appears in the Pearl of Great Price is a complete misrepresentation. Joseph Smith not only claimed that he translated it from the papyrus, but according to the History of the Church, vol.2, p. 351, he affirmed that it was "a correct translation.”

The contents of the Book of Breathings are certainly foreign to the teachings concerning Abraham found in the Bible. The Bible says he rejected paganism, whereas the Book of Breathings is filled with pagan gods and practices. The names of at least fifteen Egyptian gods or goddesses are mentioned on the "Sensen" papyri which Joseph Smith had in his possession, but there is not one word about Abraham.

The Mormon leaders face a serious dilemma. They cannot repudiate the Book of Abraham without raising the question of Joseph Smith's ability to "translate" the Book of Mormon.

For more information on the Book of Abraham and many other subjects see the book, Major Problems of Mormonism, available for $6.95 from Utah Lighthouse Ministry.

Transgression or Sin?

Because the LDS Church views the fall of Adam as a positive event (for without it procreation would not be possible), it has been careful to avoid calling this act a sin.  Instead, it refers to the partaking of the tree of knowledge as a transgression.  Tenth President Joseph Fielding Smith said, “The ‘fall’ of Adam and Eve was not a sin but an essential act upon which mortality depends” (Answers to Gospel Questions 5:15).  Page 29 in the 2009 edition of the church manual Gospel Principles also tends to give this impression.

However, on page 116 of this same manual, the following insertion is made linking transgression with sin.  “The Lord said, ‘If thou wilt turn unto me, and . . . repent of all thy transgressions [sins], and be baptized, even in water, in the name of mine Only Begotten Son, . . .  Ye shall receive the gift of the Holy Ghost’ (Moses 6:52).”

Though the bracketed word “sin” is not found in Moses 6:52 (in the Pearl of Great Price), it appears in every edition of Gospel Principles, going clear back to the first edition in 1978.

Mormonism Research Ministry Update, April 2015

The Isaac Hale Affidavit

Mormonism Research Ministry’s April 2015 issue of the MRM Update was mostly the affidavit given by Joseph Smith’s father-in-law in regards to his knowledge about Smith and the origin of the Book of Mormon.  I have previously read this affidavit in several publications, so I was familiar with it.  I decided to post it on my blog so that it could get more public viewing.  To make things simple, I copied the following from the site, Mormon Origins.  It is a very good reference site.  The two informational paragraphs are from the Mormon Origins page.

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Affidavit of Isaac Hale, father-in-law of Joseph Smith, Jr., given at Harmony Township, Susquehanna County, Pennsylvania on 20 March 1834.

Source: "Mormonism," Susquehanna Register, and Northern Pennsylvanian 9 (1 May 1834):1, Montrose, Pennsylvania, emphasis omitted. Paragraphs are shortened for easier reading.

I first became acquainted with Joseph Smith, Jr. in November, 1825. He was at that time in the employ of a set of men who were called "money-diggers;" and his occupation was that of seeing, or pretending to see by means of a stone placed in his hat, and his hat closed over his face. In this way he pretended to discover minerals and hidden treasure. His appearance at this time, was that of a careless young man - not very well educated, and very saucy and insolent to his father.

Smith, and his father, with several other 'money-diggers' boarded at my house while they were employed in digging for a mine that they supposed had been opened and worked by the Spaniards, many years since. Young Smith gave the 'money-diggers' great encouragement, at first, but when they had arrived in digging, to near the place where he had stated an immense treasure would be found - he said the enchantment was so powerful that he could not see. They then became discouraged, and soon after dispersed. This took place about the 17th of November, 1825; and one of the company gave me his note for $12[.]68 for his board, which is still unpaid.

After these occurrences, young Smith made several visits at my house, and at length asked my consent to his marrying my daughter Emma. This I refused, and gave him my reasons for so doing; some of which were, that he was a stranger, and followed a business that I could not approve; he then left the place. Not long after this, he returned, and while I was absent from home, carried off my daughter, into the state of New York, where they were married without my approbation or consent.

After they had arrived at Palmyra [Manchester] N.Y., Emma wrote to me inquiring whether she could have her property, consisting of clothing, furniture, cows, &c. I replied that her property was safe, and at her disposal. In short time they returned, bringing with them a Peter Ingersol[l], and subsequently came to the conclusion that they would move out, and resided upon a place near my residence.

Smith stated to me, that he had given up what he called "glass-looking," and that he expected to work hard for a living, and was willing to do so. He also made arrangements with my son Alva Hale, to go to Palmyra, and move his (Smith's) furniture &c. to this place. He then returned to Palmyra, and soon after, Alva, agreeable to the arrangement, went up and returned with Smith and his family.

Soon after this, I was informed they had brought a wonderful book of Plates down with them. I was shown a box in which it is said they were contained, which had, to all appearances, been used as a glass box of the common sized window-glass. I was allowed to feel the weight of the box, and they gave me to understand, that the book of plates was then in the box - into which, however, I was not allowed to look.

I inquired of Joseph Smith Jr., who was to be the first who would be allowed to see the Book of Plates? He said it was a young child. After this, I became dissatisfied, and informed him that if there was any thing in my house of that description, which I could not be allowed to see, he must take it away; if he did not, I was determined to see it. After that, the Plates were said to be hid in the woods.

About this time, Martin Harris made his appearance upon the stage; and Smith began to interpret the characters or hieroglyphics which he said were engraven upon the plates, while Harris wrote down the interpretation. It was said, that Harris wrote down one hundred and sixteen pages, and lost them.

Soon after this happened, Martin Harris informed me that he must have a greater witness, and said that he had talked with Joseph about it - Joseph informed him that he could not, or durst not show him the plates, but that he (Joseph) would go into the woods where the Book of Plates was, and that after he came back, Harris should follow his track in the snow, and find the Book, and examine it for himself. Harris informed me afterwards, that he followed Smith's directions, and could not find the Plates, and was still dissatisfied.

The next day after this happened, I went to the house where Joseph Smith Jr., lived, and where he and Harris were engaged in their translation of the Book. Each of them had a written piece of paper which they were comparing, and some of the words were "my servant seeketh a greater witness, but no greater witness can be given him." There was also something said about "three that were to see the thing" - meaning I supposed, the Book of Plates, and that "if the three did not go exactly according to orders, the thing would be taken from them." I enquired whose words they were, and was informed by Joseph or Emma, (I rather think it was the former) that they were the words of Jesus Christ. I told them then, that I considered the whole of it a delusion, and advised them to abandon it.

The manner in which he pretended to read and interpret, was the same as when he looked for the money-diggers, with the stone in his hat, and his hat over his face, while the Book of Plates were at the same time in the woods!

After this, Martin Harris went away, and Oliver Cowd[e]ry came and wrote for Smith, while he interpreted as above described. This is the same Oliver Cowd[e]ry, whose name may be found in the Book of Mormon. Cowd[e]ry continued a scribe for Smith until the Book of Mormon was completed as I supposed, and understood.

Joseph Smith Jr. resided near me for some time after this, and I had a good opportunity of becoming acquainted with him, and somewhat acquainted with his associates, and I conscientiously believe from the facts I have detailed, and from many other circumstances, which I do not deem it necessary to relate, that the whole "Book of Mormon" (so called) is a silly fabrication of falsehood and wickedness, got up for speculation, and with a design to dupe the credulous and unwary - and in order that its fabricators might live upon the spoils of those who swallowed the deception.

ISAAC HALE.

Affirmed to and subscribed before me, March 20th, 1834.

CHARLES DIMON, J[ustice]. [of the] Peace.

Notice that Mr. Hale witnessed the same mode of “translating” the Book of Mormon as did David Whitmer:  The BOM plates were elsewhere while Smith had his face buried in his hat looking at a seer stone in the hat.  This occultic practice certainly didn’t come from God.

Round Up of Recent Mormon Coffee Articles

Mormon Coffee is my favorite blog about Mormonism because they often uncover some unique and very interesting information, and always have good commentaries.  (If Utah Lighthouse Ministry had a blog, I’m sure it would be just as good!) Here are links to their best stories (IMO) over the past several weeks.

Mormonism and Its First Level Truths.  A central paragraph:  “And so, when a Mormon learns that Joseph Smith engaged in plural marriage practices that are clearly forbidden in the Bible (e.g., marrying mother/daughter and sister pairs); when they learn that his revelations failed (e.g., selling the Book of Mormon copyright); when they learn that the relating of his history — regarding his First Vision, his translation of the Book of Mormon, the restoration of the priesthood, his translation of the Book of Abraham (“and on and on and on”) — are fraught with problems; when they learn that he borrowed heavily from Freemasonry for the temple endowment; when they learn that his understanding of the very nature of God changed and progressed over his lifetime; they rightfully wonder: Why should I believe the Mormon Church is true? Why should I believe my Church leaders are really hearing from God? Why should I believe anything promoted by my church since it all stems from what I now see as one polluted source?”

The Continuing Call to Follow the Prophet.   An analysis of Ezra Taft Benson’s 1980 speech, “Fourteen Fundamentals in Following the Prophet,” and how the teachings in this speech have been handled since.

Joseph Smith’s Grandiloquent Assertion.  A good examination of Smith’s boast about keeping the “whole church together,” and demonstrating the many spit-offs that refute his boast.

Mormon Church does not require “bloodletting.”   Discussion about Utah bringing back the firing squad, and the connection it has with the Mormon doctrine of “Blood Atonement.”

The Virtue of Joseph Smith.  As if he had any virtue.  The article opens with:  Speaking at the general conference last October, Mormon Apostle Neil L. Andersen gave a talk simply titled “Joseph Smith.”  Toward the end of his message, Andersen said, “I give you my witness that Jesus is the Christ, our Savior and Redeemer. He chose a holy man, a righteous man, to lead the Restoration of the fulness of His gospel. He chose Joseph Smith.” This phrase became the byline when his talk was reprinted in the conference edition of Ensign magazine (November 2014, pp. 28-31).  Of course anyone who knows anything about Smith certainly knows what an unholy man he was.  The article goes on to examine Mr. Anderson’s attacks on the character of ex-Mormons who dare to “malign” Smith, and he whining about information on the Internet.  Mormon Coffee had a good summation:  “The timing of Andersen’s talk is especially interesting. A few weeks after his message, the church released a Gospel Topics essay admitting how Smith had married as many as forty women, including ten with living husbands as well as another ten teenagers, one as young as fourteen. There is proof that Smith lied many times to his wife Emma about his polygamous affairs. This might be a good place to start if Smith’s credentials as a virtuous and holy man are to be honestly examined.”

Saving Mormonism: Divorcing Faith from Fact.  The LDS, as usual, wishes to concentrate more on the “faith” of their religion rather than the “facts” of the history of it.  “Dr. Flake wants to divorce faith from fact, and I think doubting Mormons will find comfort in following her lead. But faith divorced from fact is not really faith at all.”  I certainly have to agree, and the article continues in this vein exposing problems with the LDS ideology of shielding its people from unpleasant factual information.  The summary paragraph is right on the money:  “Conversely, if the facts of the real world do not fit Mormonism, Mormonism is shown to be untrue. And for those who cling to this hope against hope by continuing to place their faith in a false religious system — for those who will not act on what they’ve learned — devastatingly, their faith is in vain.”

This last item isn’t from Mormon Coffee, rather it is from Lutheran Satire.  But it is a good piece of humor in regards to problems in the LDS teachings!  Well worth the view.

Exclusive interview with Thomas S. Monson

Editor’s Note: Unlike his predecessor, sixteenth LDS Church president Thomas S. Monson has regularly declined to be interviewed by newspaper and television reporters during the time of his leadership. Recently, however, Mr. Monson provided access for FOX News correspondent Brian Williams to have an exclusive interview. The following is the transcript of this interview.

BW: First of all, thank you for allowing me to speak to you, Prophet Monson. People wonder what the life of a prophet is like. Do you mind telling us what you did yesterday?

TSM: “I officiated as grand chaplain at the installation of the Nauvoo Lodge of Free Masons, at the Grove near the Temple. Grand Master Jonas, of Columbus, being present, a large num­ber of people assembled on the occasion. The day was exceed­ingly fine; all things were done in order, and universal satisfaction was manifested. In the evening I received the first degree in Free Masonry in the Nauvoo Lodge, assembled in my general business office.”

BW: How about this morning?

TSM: “This morning, I read German and visited with a brother and sister from Michigan, who thought that `a prophet is always a prophet’; but I told them that a prophet is a prophet only when he was acting as such.”

BW: Some people have questioned your position as prophet. What is your response?

TSM: “My enemies say that I have been a true prophet. Why, I had rather be a fallen true prophet than a false prophet. When a man goes about prophesying, and commands men to obey his teachings, he must either be a true or false prophet. False prophets always arise to oppose the true prophets and they will prophesy so very near the truth that they will deceive almost the very chosen ones.”

Continue reading at Mormon Coffee.

A Fairly Short History of Mormonism — Part 5 - Utah Period

The LDS had no idea where to go - only westward.  Once in Iowa, they formed orderly companies for the journey.  The lead unit left several small camps where they built shelters and planted crops along the way for the following units' benefit.  Their first stop was at Sugar Creek, with -20 degrees and snow.  They remained there for about a month before moving on, adding to their numbers through many children being born.  The first unit was hampered in their travel by the winter weather and took until July before they arrived at Council Bluffs.  They planted several camps on both sides of the river, with the main camp being just north of Omaha, known as Winter Quarters.

The last company leaving Nauvoo endured the most hardships since they were forced out without adequate provisions.  They arrived at Council Bluffs on November 27^th.

In April of 1847, Young and a pioneer band headed out of Winter Quarters.  At Grand Island they decided not to cross to the Oregon trail so as to be able to have their own route without interference.  However, at Ft. Laramie they decided to cross the Platte and join with the Oregon trail.  At the next Platte crossing the Mormons established a ferry for travelers, by which the Mormons were paid in goods.  The site was established by the Mormons for the permanent benefit of the companies that would be following.  The pioneers arrived in the Salt Lake Valley on July 22^nd and decided that would be their destination.  The town was laid out immediately.

In February 1848 emigrants began leaving England again; gross misrepresentation enticed thousands.  By September 1850 a fund was established to assist poor emigrants.  Keokuk, IA became a point of departure from the river in 1853; in 1854 Independence, Missouri became point of departure for the west.

In 1855 financial problems forced Young to develop a scheme for immigrants to cross the country with handcarts.  In 1856 Iowa City was named as the terminus of the railroad trip and the point of departure for the handcart trip.  This scheme led to mismanagement and disaster for some of the companies that ended up being trapped in the mountains in blizzard conditions without provisions.

Young set up the government in Utah and in 1849 appealed for statehood (as the State of Deseret) because that would give them more autonomy than being a territory.  However,  in 1850 the government organized it as a territory with Young as the governor in 1851.  

Brigham Young was very much a dictator and made polygamy official.  Pilgrims passing through the territory to California were often mistreated and sometimes killed, especially if they were from Missouri.  They were taxed heavily, and some wagon trains were plundered, and the mail often robbed.

Dissenters from the church were executed under the new doctrine of Blood Atonement.  Anyone wanting to leave the church and Utah were threatened and sometimes killed, although there were those who were able to escape.

The Mormons held the Federal Government in contempt.  As a result, in 1856 the Danites attacked Federal surveyors, and Young repudiated US authority.  At the same time, he continued to seek statehood for the sovereignty it would give "Deseret" over being a territory.  

In June 1857 Young wanted a mail contract from Independence to Salt Lake City, but the government couldn't trust the Mormons because evidence showed that they examined the mails, so the government denied the contract, which inflamed the Mormons.  In July, troops were dispatched to Utah to enforce the law and bring in a new governor.  When Mormons heard about them coming, Young announced to his people that the US was invading them.  Over the next few weeks threats were made against the troops in sermons and editorials.  The Legion was mobilized and Young declared Utah under martial law.

On September 11, 1857 the Mormons committed what has become known as the Mountain Meadows Massacre.  Thirty families were traveling in a wagon train to California; they were people of means, some traveling in private carriages, mostly Methodists and mostly from Arkansas.  Mormon leader Parley Pratt had been killed in Arkansas for seducing another man's wife, so the Mormons held all of Arkansas responsible for the act and sought revenge on this wagon train. 

Mormons led Indians in an attack on the train, but the train was well organized and circled for protection and dug in.  During the attack the train lost 7 dead and 16 wounded, while the Indians lost 3 dead.  The defenders lasted four days before Mormons approached them with a flag of truce, claiming that if they left their wagons and arms to the Indians, the Mormons could escort them to safety.  The Arkansas group trusted the Mormons and followed them away.  The Mormons then massacred 132 men, women and children, with at least one teenage girl being raped first.  The Mormons took 17 surviving children, aged 2 months to 7 years, and gave them to Mormon families.

On September 15^th  the Mormons forbade troops from entering Utah and attacked and burned supply trains.  Because of the winter weather, the Army retreated to Ft. Bridger, with loss of over 90% of their horses.  The Legion set up camp and entrenched near enough to scout and they eventually burned Ft. Bridger.

After many negotiations, Young surrendered in June 1858, but said that the troops could only pass through.  The troops marched through and encamped just inside the city limits and the war was over.  Young was not officially governor any more, but he was recognized as such by his people.

In 1859 the Mormons sold weapons to the Navajos, and tried to unite them against the US Army.  They told the Navajos that they were being cheated out of their land, grass, timber and livestock.  Then, during the Civil War, Young consistently spoke against the Union.  Meanwhile the government passed several laws against polygamy and would not allow Utah statehood.

By 1866 more non-Mormons had moved into Utah and murders by Mormons increased.  The governor finally established peace and disbanded the Legion in 1869.

Young died of cholera on August 29, 1877 and was succeeded by John Taylor, who had been in the jail with Joseph Smith when he was killed.  Several more anti-polygamy laws were passed and prosecutions began in 1884.

Taylor died in 1887 and the position of "Prophet, Seer, Revelator and President" was vacant until 1890 when Wilford Woodruff took over.  On  September 25, 1890 Woodruff issued the Manifesto ending polygamy, and Utah gained statehood six years later.  However, polygamy continued in semi-secret into the early 1900s, when most still practicing it went secretive.

Since the early 1900s, there has been little change in the doctrine of the LDS.  They will officially deny many of the doctrines brought in by Brigham Young, deny historical events, and even claim polygamy was misunderstood, in that it was only a spiritual marriage in the resurrection, as they currently teach.  While the LDS historically wanted to remain a distinct religious belief not associated with Christianity, claiming they were the true Christian faith, over the past few decades they have been trying to establish themselves as just another Christian denomination, albeit the only one with the entire truth.  This leads them to do a lot of deceiving of the media and public in general.

Having read this short history, you can readily see that this religion is not of God.

Part 1 of this series can be found here.

Part 2 of this series can be found here.

Part 3 of this series can be found here.

Part 4 of this series can be found here.

A Fairly Short History of Mormonism — Part 4, Nauvoo Period

Brigham took over leadership and guided the exodus of 12-15,000 persons to Quincy, IL.  On April 6, 1839 the prisoners were taken to Gallatin.  While there, they requested a change of venue and escaped in transit, joining with the remnant leaving Far West for Illinois.

Mormons then built Nauvoo, Illinois, losing many to disease during their first year, including Joseph Smith, Sr., Joseph’s brother Don Carlos, and Joseph’s son Don Carlos.  Brigham Young and other apostles were sent to England that summer (1839) for missionary duty.  Brigham Young set up a highly efficient immigration system bringing thousands into Nauvoo from England.

The Nauvoo Legion was established and became a well-drilled, well-equipped army, with 2000 troops by 1842.  Joseph even got a commission from the governor as a Lieutenant General.  Mormons then made many threats to Missouri for redress of their grievances.

At Nauvoo the Mormon theology was developed and firmed-up.  Articles of Faith were written and temple rituals established.   Smith became a Freemason and borrowed heavily from them for his temple endowment ceremony.  He set up his own lodge in March 1842 and it quickly grew to be half of all Illinois membership.

Also in 1842, Smith began playing with politics, giving the Mormon bloc vote to the party which did the most for them.  Meanwhile, just down the road the town of Warsaw became upset with the Mormon takeover, and opposed and feared their politics.  Smith, as leader of the church and the Nauvoo legion, was very authoritarian and operated Nauvoo as a state within a state.  

Smith’s closest friend and confident since their meeting in the summer of 1840 was Dr. John C. Bennett, general of Nauvoo Legion.  He was a womanizer, seducing many women in Smith’s name.  In May of 1842 he and Joseph both vied for Rigdon's 19-year-old daughter, and this led to open scandal.  Bennett had set Smith up so Joseph blamed the scandal on Bennett.  They made a deal that Bennett would confess his sins before the church and sort of disappear from the scene.  Unfortunately,  information on his abortions and fornication became well known, and Bennett hung around as more gossip surfaced about polygamy.  Bennett was then excommunicated in June 1842.

Bennett went to the press with stories of polygamy and church-sanctioned prostitution and fornication.  Because he overstated and sensationalized the problems, Smith easily discredited him by denouncing him for seduction, pandering and abortion.  He also got 12 men and 12 women to sign affidavits that polygamy didn't exist, some of the women having been married to him at that time!

As time went by, babies began to show up by supposedly single women, and talk of polygamy became open.  Surrounding communities also began talking about the immorality at Nauvoo.

Hyrum asked Joseph to write down the revelation on "celestial marriage" and he'd take it to Emma.  Joseph then dictated Doctrine & Covenants section 132 to William Clayton, which threatened Emma’s life if she didn't accept it.  By the Spring of 1843 Joseph finally convinced Emma about polygamy, but she demanded to choose who he was to take as wives (she did not know he was already practicing polygamy).  Emma chose two of their boarders (not knowing they were already married to Joseph), but several months later she threw them out.  Emma felt D&C 132 was a concoction of Bennett’s.

On August 12, 1843,  Joseph had Hyrum read D&C 132 to members of the High Council.  Three opposed it and put the council into confusion.  The church hierarchy divided into factions, pro- and anti-polygamy.  William Law was the champion for the opposition.  

Most Mormons were still in the dark and only knew of rumors about polygamy, but  Smith excommunicated anyone teaching or practicing polygamy without his permission.  However, the town of Warsaw was very familiar with the stories and evidences for polygamy.  (The text of D&C 132 was mocked in their newspaper, in a poem published on February 7^th, 1844.)

William Law was Smith’s best friend until Smith approached William’s wife for "celestial marriage."  Law approach Smith and demanded his confession and reformation to end polygamy.  Law then joined other disgruntled Mormons, several of whom had wives Joseph had made plays for.  Scandals began and Joseph began having all dissenters excommunicated.

In December 1843 Joseph sent a petition to Congress demanding Nauvoo be made independent of federal territory, with the Legion incorporated into the US Army and the mayor having power to call up US troops.  This request was eventually denied.

On March 11, 1844 Joseph began selecting his "Council of 50" to form the "highest court on earth."  They ordained and crowned him "King of the Kingdom of God."  The Legion now numbered 4000 men and alarmed many of the local populace.  Also in March, Joseph petitioned Congress to appoint him as an officer in the U.S. Army, with power to raise 100,000 volunteers to patrol and police the western borders of the US, from Texas to Oregon.  (This again was denied.)

By May of 1844 Joseph was deeply involved in politics and became a presidential candidate.  One of his platforms was the abolition of slavery.

Meanwhile, Law had set up his own church, seeking reformation, believing that Joseph was a fallen prophet.  Law also founded the “Nauvoo Expositor” newspaper.   He then sued Joseph for adultery and polygamy, the latter of which was attacked in his newspaper.  The “Expositor” also attacked Smith’s character and abuse of power.  Those who did not previously believe the gossip were now overwhelmed with shock, while those practicing polygamy feared there would be a massacre by anti-Mormons.

Joseph declared the “Expositor” a public nuisance and he ordered its destruction; the Legion complied.  The apostates then fled to Warsaw and Carthage.  The Warsaw paper then published a list of crimes attributed to Smith by the apostates, and an editorial on June 12th raised a war cry against the Mormons.  This raised fear in the Mormons, and all outlying members came into Nauvoo for protection.  Smith called out the Legion to defend the city.

Warrants were let out for Smith’s arrest for riot and destruction of Law’s press.  Angry crowds swarmed Warsaw and Carthage, and armed bands crossed the Missouri River.  Local sheriffs and constables called up militia and prepared to attack Nauvoo.  Gov. Ford then wrote Smith, demanding his surrender for trial.  He said if Smith refused to submit, Nauvoo would be destroyed.

Rigdon had previously taken 300 defectors to Pennsylvania, and now Joseph, Hyrum, Rockwell and Willard Richards escaped across the Mississippi River, with some families being sent on a river boat to the Ohio River and east.

Ford sent word that he would protect Joseph for trial, but if he didn't surrender the town of Nauvoo would be ravaged.  Joseph agreed, knowing that he'd probably be killed.  Ford then ordered disbandment of the Legion and the  return of all state-supplied arms.

On June 24, 1844 Joseph headed for Carthage with Hyrum and other men for trial; they were met and escorted by troops from McDonough County.  At Carthage, Warsaw and Carthage troops argued for control, threatening death to the Mormons. 

At the hearing all but Joseph and Hyrum were released on bail.  The next day Ford disbanded all militia except the Carthage Greys, who were left to guard the jail.   Ford then had McDonough County's troops escort him to Nauvoo, not believing the threats against Joseph were serious..

When Joseph learned that Ford was gone, he sent word to have the Legion come to his rescue, but the message was never delivered.  Joseph and Hyrum then had guns smuggled to them.  Willard Richards and John Taylor were also in the cell.  All visitors were forced out at bayonet point.

As soon as Ford left, the Warsaw militia returned and stormed the jail.  A gunfight ensued and Taylor was wounded and Hyrum killed.  Smith emptied his gun and jumped to the window; he was shot in the back and fell to the ground wounded.  He was then dragged against a well-curb in the yard and several men shot him.  The militia then scattered.  The Mormons decided that peace was the best course of action, and voted to depend on the law for retribution.

The First Presidency had been Joseph, Hyrum and Rigdon; now Rigdon attempted to take over the church and move them to Pennsylvania.   However, Brigham Young established the authority of the 12 Apostles, of which he was the President.  In September the Apostles ousted Rigdon, who then went back to Pittsburgh and established the "Church of Christ."  (A remnant of his church still exists in the Pittsburg area.)

James Strange was the head of a stake in Wisconsin and he made the claim that Joseph gave him a vision that he was to take the leadership.  He drew considerable numbers to follow him, including Bennett and Martin Harris.  Strange also sent missions to England.  He was crowned "King in Zion" in 1850 on Beaver Island in Lake Superior and advocated polygamy.  He was shot in 1856 and his sect died out.

Emma fought for Smith’s son, Joseph III, to be made the leader, but Young stated that no one should know he had been appointed heir or his life would be in danger.  Young stated that Joseph III would be placed at the head in the future.  William Smith claimed he had a revelation giving him succession until Joseph III grew up.  

Emma remarried a Gentile and always denied that Joseph taught or practiced polygamy.  The legend then began that Bennett, Young and Hyrum developed polygamy without Joseph’s knowledge.  Joseph III was placed as the head of the Reorganized LDS in 1860 in Amboy, IL.  They moved their headquarters to Lamoni, IA in 1881, and finally to Independence, MO.

Charles Thompson claimed he had revelations giving him the leadership, but he was also ousted by the Apostles, taking some followers to St. Louis.

Young exerted his authority over the Apostles as their President, and as such took over leadership of the church.  Lyman Wight resented the takeover and led a small group to Texas, near Austin.  He died in San Antonio in 1858 and his band split up.

In January 1845 the Mormons began making speeches and writing editorials advocating rebellion against the law until all parties responsible for the deaths of Joseph and Hyrum were executed.  In the spring a murder by the Danites took place across the river in Iowa, and other killings in Nauvoo raised fears in the "Gentiles."  In April, Governor Ford suggested to Brigham that the Mormons go elsewhere, such as California.

In May 1845 the temple was completed and endowments were held up to the time of all departing Nauvoo the following year.  The oath associated with the endowment is quite revealing.  Elder Hyde said, "We were sworn to cherish constant enmity toward the United States Government for not avenging the death of Smith, or righting the persecutions of the Saints; to do all that we could toward destroying, tearing down or overturning that government; to endeavor to baffle its designs; to frustrate its intentions; to renounce all allegiance and refuse all submission.  If unable to do anything ourselves toward the accomplishment of these objects, to teach it to our children from the nursery, impress it upon them from the death bed, entail it upon them as a legacy."  A portion of the oath is as follows: "To obey him, the Lord's anointed, in all his orders, spiritual and temporal, and the priesthood or either of them, and all church authorities in like manner; that this obligation is superior to all the laws of the United States, and all earthly laws; that enmity should be cherished against the government of the United States; that the blood of Joseph Smith, the Prophet, and Apostles slain in this generation shall be avenged."

More outbreaks of violence began.  On September 24, 1845 the citizens of surrounding counties sent a delegation to Nauvoo to see about the Mormons departing Illinois. Young stated his proposal to leave in the spring, but he wanted hostilities to end until they left.  During the first week of October, Gov. Ford accepted Young's proposals and kept the militia there to maintain law and order.  European immigration was suspended.

In February 1846, when the river froze, the first party headed west.  By May, ferries at Nauvoo and Ft. Madison were operating almost 24 hours a day, but some anti-Mormons decided this wasn't fast enough.  In June hostilities broke out, and over the next month several Mormons were killed while their enemies had many wounded.   A mass evacuation began without adequate shelter or provisions.  Many Warsaw people pillaged and harassed those departing; the last leaving on September 18^th were actually driven out.

After the Mormons left, the temple was desecrated.  It was torched in November 1848, and was finally destroyed by a tornado in 1850.  In 2002 a newly-built replica opened there.


Part 1 of this series can be found here.

Part 2 of this series can be found here.

Part 3 of this series can be found here.

Part 5 of this series can be found here.

A Fairly Short History of Mormonism — Part 3, Later Missouri Period

Kirtland began falling apart with bankruptcies.  Families with means moved to the Missouri settlements.  Smith went to "Zion" for two months and in his absence Kirtland completely fell apart with lawsuits flying and a separate church set up.  Brigham Young and other leaders fled to Missouri to avoid arrest.  Smith returned to take over and was brought before a church trial in the temple; things went badly for him.  Smith and Rigdon then fled to Zion the 2nd week of January 1838.  The leaders in Kirtland seized the temple and denounced Joseph, proclaiming his depravity.

When Smith arrived in the town of Far West they were all glad to have him.  Far West was in Caldwell county and became prosperous.  Many of the Kirtland saints became disgruntled and also arrived at Far West, forgetting Smith’s crimes.   Smith then began surveying for expansion in Missouri.  He had previously said that Independence was the site of Eden, Daviess County was where Adam lived after expulsion, and Far West was where Cain killed Abel.

While the mission in England sent hundreds of poor converts,  Rigdon was blamed for the Kirtland debacle.  

By mid-June 1838 Joseph had secret bands organized as armies, with the primary band known as the Danites.  Rigdon inflamed the Danites against dissenters, and he issued threats against anyone opposing Smith.  Beginning in July, Far West operated as a co-operative farm, but few were happy with this, and Lyman Wight preached for war against the Missourians.  On July 4, 1838 Joseph had a parade to celebrate laying the cornerstone of the temple.  The army was impressive and Rigdon's speech threatened Missourians with extermination.

When election day arrived on August 6, 1838, the Missourians didn't want Mormons to vote and a riot ensued wherein Mormons prevailed.  Of course this led to increased hatred against Mormons.  Millers wouldn't grind grain and armed bands raided farms, burning, stealing and beating the men.  Caldwell County became the only safe place, and Smith built his army now from every able-bodied man.

Missourians demanded that Mormons leave DeWitt by October 1st.  Instead, Smith reinforced the town with 200 immigrants.  Missourians then laid siege, shooting at anyone coming near.  Smith snuck in for a visit in time to see men caught foraging severely beaten.  He then led them all out under a flag of truce, with the loss of one woman dying in childbirth, and settled them in Far West.

Daviess County then began moving against other settlements.  On October 14, 1838 Smith gave a speech with the intent to defend Adam-ondi-Ahman with his army, threatening confiscation of property for any dissenters (Rigdon threatened dissenters with death).  The next day Smith had 100 men march in, reinforcing Lyman Wight's 250 men.  Lyman preached for an attack.

Missourians heard of the movement and threats, and they began abandoning towns.  When the Mormons invaded Gallatin it was deserted, so they plundered and burned several buildings.  They pillaged three other towns without burning them.  When Mormons in Far West saw the booty, many were appalled and packed up and left.  Rigdon put a stop to the exodus with the threat of them being brought back dead or alive, and he threatened death to anyone caught preparing to leave.  Within a week Missourians retaliated and every isolated Mormon cabin was burned.  Far West was threatened with destruction.  Smith then called all Mormons to go to either Far West or Adam-ondi-Ahman.

By the end of October 1838 there began exaggerated stories of Mormons massacring Missourians, which led to a panic.  Gov. Boggs stepped in to stop the Mormons and wrote out an order to treat the Mormons as enemies and to exterminate them.   Far West then prepared for a siege and built breastworks.  By October 29^th,  all but one outlying settlement was abandoned:  Jacob Haun had just finished his flour mill and refused to leave it. 

The next day a large militia approached Far West.  A message was smuggled in to Far West with a copy of the extermination order and word of 10,000 troops enroute.  A large contingent arrived and halted just outside of Mormon gun range.

At this time a wounded man arrived from Haun's Mill, reporting that they were attacked by 200 militia and 17 of 38 persons, including women and children, were killed, with 15 wounded escaping.  Unconfirmed stories said that some of the women were gang-raped.

On October 31st delegates met to discuss terms.  Smith, Rigdon, Wight, Parley Pratt and George Robinson were taken by the militia as hostages.  The Mormons were to sign over their property to the Missourians, give up their weapons and pack up and leave the state; if they failed to do so they would be annihilated. The prisoners were told they were to be shot at dawn, but dissension among the commanders halted the execution.

Brigham Young, Edward Partridge and Heber Kimball escaped when no one was allowed to leave.  During the week 6000 militia raided Far West, killing livestock and leaders, and gang-raping some of the young women.  56 men were jailed and the Mormons were told to leave as soon as possible, although they were not expected to do so in the winter.  They were told staying beyond spring would bring about their extermination.

Meanwhile, the prisoners spent a day in Independence jail before being shipped, shackled together, to Richmond for trial.  On November 30th all but 10 were released, with six kept in Liberty and the other four in Richmond.

Part 1 of this series can be found here.

Part 2 of this series can be found here.

Part 4 of this series can be found here.

Part 5 of this series can be found here.

A Fairly Short History of Mormonism — Part 2, Kirtland, Ohio & Early Missouri Period

A mission was sent to Kirtland, OH, where Sidney Rigdon had a commune which had broken away from Alexander Campbell's Disciples of Christ.  Rigdon was converted to Mormonism and had his whole commune baptized.  Rigdon then went to New York to visit Joseph, and Smith gave him a revelation.  Rigdon decided that he needed Joseph in Ohio and Smith received a revelation to move his church there in January 1831.  Rigdon and Smith became close friends.

Smith organized Rigdon's commune and took over what became an economic/communistic order.  Many more converts were made and a mission was even sent to the Indians in the west.   Joseph then announced the restoration of the Melchizedik priesthood and ordained several key men.

There were many troubles with the Ohioans so Smith began seeking a place for Zion.  A revelation directed him, Rigdon and 30 men to go to Independence, Missouri; the revelation said that the temple would be built there.  Joseph and Sidney returned to Kirtland, while Cowdery stayed and established the colony of Zion.

During the winter of 1831 Joseph revised the Bible while living at the home of John Johnson and family in Hiram, 40 miles southeast of Kirtland.  However, the Hiram populace began speaking against Smith.  Ezra Booth, who left the church, published letters in the newspaper speaking against the church.  Meanwhile, word arrived in Kirtland of rebellion in Missouri.

In March 1832 a drunken mob pulled Joseph from his bed.  Eli Johnson wanted to castrate Joseph because he thought Joseph was too intimate with his sister (he had been - she was later one of his wives).  Smith and Rigdon were stripped, severely beaten, tarred and feathered.  A week later Emma moved to Kirtland and Joseph and Sidney went to Independence, where Joseph reorganized Zion. 

The church growth irritated old-time Missourians, but by the time Smith went back to Ohio in May 1832 there were 300 members in Independence, and missionary journeys bore fruit as converts filled Kirtland.  It was in  November 1832 when Joseph first met the new convert Brigham Young, who spoke in tongues.

Building the temple in Kirtland began in 1833.  

The Missourians became upset that Mormons were preaching to Indians and restoring them to the land that Missourians had taken away, while at the same time the Mormons prospered in their farming.  Mormons also preached that any non-Mormon (“Gentiles“) would be cut off from the land and that their property would go to the Mormons.  Adding to this insult, Mormons preached against slavery and advertised for free Blacks to emigrate.

The Missourians offered to buy out the Mormons or force them out.  When asked for time, mobs began attacking Mormons and destroying their property, injuring the men; leaders were tarred and feathered.  Three days later they returned and threatened total destruction.  Nine of the leaders agreed to lead the first half of the colony out of Jackson County at the beginning of the next year (1834), while promising to take the remainder out that spring.

Meanwhile, Smith sent a delegation to the Missouri governor demanding justice.  Otherwise, Smith took no action except to tell the colony to "turn the other cheek."  The colony asked the governor for troops for protection and sued for property damages.  The governor told them to take their grievances locally.

Over the next few months there were several clashes between the Mormons and the Missourians, usually instigated by the latter.  Some on both sides were killed and many wounded in these actions.  The Missourians treated the women and children poorly, driving them out like cattle.  At one point 1200 Mormons were driven out of their homes and into a storm.

During this time, Mormon lawyers got Gov. Dunklin to give the Mormons permission to organize into a militia and apply for public arms.  Many of the Mormons moved into the surrounding counties, but most remained camped in the river bottoms.  By mid-December 1833 most of the Mormons were settled in Clay county, given temporary shelter by sympathetic citizens.  Smith ordered them to stay near Jackson county and not to sell out.

Mormons wanted action on the Missouri problem and Parley Pratt and Lyman Wight returned to Kirtland from Zion with demands for help.  They wanted to raise an army for the rescue and began recruiting, but by the end of April they only had 200 volunteers.  Word now arrived that there was mob rule and Mormons in Independence were beaten.

On May 4, 1834 the church was renamed as "Church of Latter Day Saints."  The next day the army (“Zion's Camp”) set out for Missouri in good order.  Although Dunklin had been working cautiously to restore the Mormons, when word of the Army arrived mobs stole Mormon arms that were at Independence (for their Mormon militia), and between the 24th and 30th of April the mob burned 150 homes.  Dunklin gave up his efforts.

Fearing an invasion, the militia from four counties were called up to meet Zion's Camp.  Mormons in Clay County constructed makeshift weapons and prepared for war.  As Zion's Camp arrived at the river bordering Clay County, cholera hit the camp.

Of Zion's Camp, 68 men were victims of cholera, of which 14 died.  Smith led his army cautiously into Clay County and told them he would return to Kirtland to raise money to buy out the enemy in Jackson County.  He advised them to hold no public meetings.  On July 4, 1834 he led the army back to Kirtland.

Smith told Kirtland that Zion would be in bondage until the temple was completed.  In the spring of 1835 Joseph added a quorum of 70 to his original 12 apostles.  The 70 were all from his Army.  His title now became "President of the High Priesthood."

A problem that developed in Kirtland was that there were many converts who had spouses left behind, women and men.  These converts were unable to get divorces, but had relations with Mormon people anyway.  This led to many adultery charges being brought by Gentiles. 

A significant event in LDS history took place in the summer of 1835.   Michael Chandler was touring with Egyptian mummies and several papyri.  He had heard of Joseph’s reputation with Egyptian and came to ask him to decipher the papyri.  Smith declared one to be the writings of Abraham and one to be from Joseph of Egypt.  He translated only "The Book Of Abraham," and dictated the translation directly from heaven.

By the summer of 1835 Kirtland became associated with the word "polygamy."  In August, during Smith’s absence, the church issued a statement against polygamy, but it became a constant murmur against the church.  On top of this, Smith got involved in land speculation with church credit.  Financial problems began by March of 1836.

Meanwhile, Mormons in Clay County over-stayed their welcome and Clay County residents began antagonistic actions.  On June 29, 1836 they had a general meeting, asking the Mormons to leave.

Back at Kirtland Smith was deep in credit debt, so he organized a bank.  He printed money to pay his debts, and they floated with no backing, although he claimed they had good coin behind them.  Many notes came back and Smith was taken to court and fined in March 1837; the bank failed by June.  Because of the debt on his church and self, Smith was jailed 7 times between June 1837 and April 1839, and his followers paid over $38,000 to bail him out.  His total debt amounted to about $150,000, most of which he used to purchase land; the owners got basically nothing for the land because Smith's money was worthless.

Part 1 of this series can be found here.

Part 3 of this series can be found here.

Part 4 of this series can be found here.

Part 5 of this series can be found here.