FAIR - Contribuições do utilizador [pt]

A Primeira Visão/Relatos

2017-07-27T06:57:39Z

FairMormonBot: Robô: A remover: pt:A Primeira Visão/Contas A modificar: de:Joseph Smiths Erste Vision/Berichte

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{{epígrafe|Não estou preocupado com o Profeta Joseph Smith dando um número de versões da Primeira Visão mais do que eu estou preocupado de que há quatro escritores diferentes dos evangelhos do Novo Testamento, cada um com suas próprias percepções, cada um contando os acontecimentos para encontrar o seu próprio propósito de escrever na época. Estou mais preocupado com o fato de que Deus revelou nesta dispensação uma grande e maravilhoso e belo plano que motiva homens e mulheres a amarem o seu Criador e seu Redentor, a apreciar e servir uns aos outros, a caminharem com fé na estrada que leva a imortalidade e vida etern 
—Gordon B. Hinckley, "Deus não vos Nos Deu o Espírito de Temor", Ensign, outubro 1984, 2 {{link|url=http://www.lds.org/ensign/1984/10/god-hath-not-given-us-the-spirit-of-fear?lang=eng}}
}}
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{{epígrafe|Críticos do mormonismo têm prazer nas discrepâncias entre o relato canônico [1838 PGV] e interpretações anteriores, especialmente em uma, escrito de próprio punho por Smith em 1832. Por exemplo, na versão 1832, Jesus aparece sozinho a Smith, e somente ele que fala . Essas queixas, no entanto, são muito barulho para relativamente nada. Qualquer advogado (ou historiador) bom, esperaria encontrar contradições ou narrativas que concorrentes, escritas com anos de diferença e décadas após o evento. E, apesar das contradições, os elementos-chave persistem. Em cada caso, Jesus aparece a Smith em uma visão. Em cada caso, Smith é abençoado com uma revelação. Em cada caso, Deus lhe diz para permanecer distante de todas as denominações cristãs, já que algo melhor está reservado. —Stephen Prothero, ''American Jesus: How the Son of God Became a National Icon'' (New York: Farrar, Straus and Giroux, 2003), 171.
}}
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{{:Pergunta: Quais são as críticas relacionadas com os relatos da Primeira Visão de Joseph Smith?}}
{{:Fonte:Tópicos do Evangelho:Os vários relatos da Primeira Visão contam uma história consistente}}
{{:Fonte:Church History Seminary Teacher Manual:2013:Joseph Smith enfatizou diferentes aspectos de sua visão em suas várias contas}}
{{:Fonte:Backman:Ensign:January 1985:Em pelo menos quatro ocasiões diferentes, Joseph Smith escreveu ou ditou a contas escribas}}
{{:Fonte:Allen:Improvement Era:April 1970:ele continuou a fazê-lo em pormenor variável até o ano de sua morte}}
{{:Fonte:Neuenschwander:Ensign:January 2009:A visão de Joseph foi a primeira de uma experiência intensamente pessoal ... tornou-se a revelação fundador da Restauração}}
{{:Fonte:Hinckley:Ensign:October 1984:Não estou preocupado que o Profeta Joseph Smith deu um número de versões da primeira visão}}
{{:Fonte:Prothero:American Jesus:2003:na versão de 1832, Jesus parece Smith sozinho, e faz todo o falar-se. Essas queixas, no entanto, são muito barulho por nada relativamente}}

{{etiqueta mais informações}}

{{resumo
|link=A Primeira Visão/Contas/1832
|assunto=Críticas específicas do 1832 relato da Primeira Visão
|resumo=Artigos que abordam críticas específicas do relato de 1832 da Primeira Visão de Joseph Smith.
}}
{{resumo
|link=A Primeira Visão/Contas/Accounts/1835
|assunto=Críticas específicas das contas de 1835 da Primeira Visão
|resumo=Artigos que abordam as críticas específicas do relato de 1835 da Primeira Visão de Joseph Smith.
}}

{{PerspectivesBar
|link=http://www.fairmormon.org/perspectives/fair-conferences/2011-fair-conference/2011-four-accounts-and-three-critiques-of-joseph-smiths-first-vision
|autor=Steven C. Harper
|autorlink=http://www.fairmormon.org/perspectives/authors/harper-steven
|título=Four Accounts and Three Critiques of Joseph Smith’s First Vision
|publicação=Proceedings of the 2011 FAIR Conference
|data=August 2011
|resumo=Existem, essencialmente, três argumentos contra a Primeira Visão. O ministro a quem Joseph relatou o evento anunciou que não havia tais coisas naqueles dias. Mais de um século depois Fawn Brodie escreveu, com graça literária para mascarar deficiências históricas, dizendo que Joseph inventou a visão anos depois de quando ele disse que tinha acontecido. Em seguida, uma geração mais tarde, Wesley Walters acusou Joseph de inventar revivalismo quando a falta de evidência histórica provou que não havia nenhuma, e, portanto, nenhuma visão subsequente como resultado. Então, por enquanto, tornou-se uma conclusão precipitada já que não existem tais coisas como visões, e Joseph não mencionou sua experiência durante anos e, em seguida, deu relatos conflitantes, que não correspondiam com os fatos históricos.
}}

{{:A Primeira Visão/Será que a Igreja esconder contas da Primeira Visão}}

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[[de:Joseph Smiths Erste Vision/Berichte]]
[[en:Joseph Smith's First Vision/Accounts]]
[[es:La Primera Visión de José Smith/Relatos]]

Joseph Smith/Início da história da família Smith/Sem testemunhas positivas

2017-07-27T06:57:37Z

FairMormonBot: Robô: A adicionar: es:José Smith/Antecedentes familiares de José Smith/Testigos contemporáneos A modificar: en:Joseph Smith/Early Smith family history/Contemporary witnesses

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{{:Pergunta: Será que não existem declarações pró-Mórmons contemporâneos de fontes confiáveis e informados que conheciam a família Smith e Joseph intimamente?}}

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[[de:Frühe Geschichte der Familie Smith/Keine positiven Zeugen der Smiths?]]
[[en:Joseph Smith/Early Smith family history/Contemporary witnesses]]
[[es:José Smith/Antecedentes familiares de José Smith/Testigos contemporáneos]]

A Primeira Visão/As críticas de eventos que antecederam a Primeira Visão

2017-07-27T06:57:30Z

FairMormonBot: Robô: A adicionar: es:La Primera Visión de José Smith/Críticas a los acontecimientos que condujeron a la Primera Visión

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{{resumo
|link=A Primeira Visão/Reuniões campais metodistas
|assunto=Methodist camp meetings in the Palmyra area
|resumo=It is claimed that any association Joseph had with Methodism did not occur until the 1824-25 revival in Palmyra, and that his claim that the "unusual excitement" started with the Methodists in 1820 is therefore incorrect.
}}
{{resumo
|link=A Primeira Visão/Joseph "inclinei-me um tanto para a seita metodista" em 1820
|assunto=Joseph became "partial to the Methodist sect" in 1820
|resumo=It is claimed that Joseph didn't become "partial to the Methodist sect" until at least 1823, after Alvin's death, or as late as 1838, rather than in 1820 as he claimed in his 1838 First Vision account.
}}
{{resumo
|link=A Primeira Visão/Revivals religiosos em 1820
|assunto=Were there revivals in the Palmyra area in 1820?
|resumo=It is claimed that there were no religious revivals in the Palmyra, New York area in 1820, contrary to Joseph Smith's claims that during that year there was "an unusual excitement on the subject of religion...indeed, the whole district of country seemed affected by it"
}}
{{resumo
|link=A Primeira Visão/Smith lugar de residência da família em 1820
|assunto=Smith family place of residence in 1820
|resumo=It is claimed that there are discrepancies in Joseph's account of his family's early history, which make his 1820 and subsequent revelations impossible, and that there is no evidence that the Smith family was in the Palmyra area in 1820 for the religious excitement and First Vision which Joseph reported.
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[[de:Joseph Smiths Erste Vision/Vorher]]
[[en:Joseph Smith's First Vision/Criticisms of events leading up to the First Vision]]
[[es:La Primera Visión de José Smith/Críticas a los acontecimientos que condujeron a la Primera Visión]]

A Primeira Visão/Lucy Mack Smith e os presbiterianos

2017-07-27T06:57:29Z

FairMormonBot: Robô: A adicionar: es:La Primera Visión de José Smith/Lucy Mack Smith y los presbiterianos

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{{:Pergunta: Quando Lucy Mack Smith foi batizado?}}
{{:Pergunta: Será que Lucy Mack Smith se juntar à Igreja Presbiteriana depois que seu filho Alvin morreu em 1823?}}
{{:Pergunta: Será que Lucy Mack Smith disse quando ela entrou para os presbiterianos?}}
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[[en:Joseph Smith's First Vision/Lucy Mack Smith and the Presbyterians]]
[[es:La Primera Visión de José Smith/Lucy Mack Smith y los presbiterianos]]

Joseph Smith/Caráter/Ele era uma pessoa de má reputação

2017-07-27T06:57:28Z

FairMormonBot: Robô: A adicionar: es:José Smith/Carácter/Era una buena persona

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{{:Pergunta: Foi Joseph Smith, Jr. conhecido como uma "pessoa de má reputação?"}}
{{:Fonte:Brigham Young:1855:JD 3:51:sabemos que ele era um homem honrado e tratadas com justiça, sabemos seu verdadeiro caráter}}
{{:Fonte:B.H. Roberts:CHC 2:360-361:Joseph Smith era um homem de paixões como com outros homens; lutando com as mesmas fraquezas; submetido às mesmas tentação}}
{{:Fonte:Joseph Smith:caí frequentemente em muitos erros tolos, exibindo as fraquezas da juventude e as debilidades da natureza humana}}
{{:Fonte:Joseph Smith:Letter to Oliver Cowdery:December 1834:durante este tempo, como é comum para a maioria, ou todos os jovens, eu caí em muitos vícios e loucuras}}
{{:Fonte:Walker:Joseph Smith's Introduction to the Law:129-130:Sob a lei de Nova York, sendo apenas treze anos, o testemunho de Joseph sobre o trabalho que ele tinha realizado era admissível somente após o tribunal considerou-o competente}}
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[[en:Joseph Smith/Character/Was he a disreputable person]]
[[es:José Smith/Carácter/Era una buena persona]]

Joseph Smith/Início da história da família Smith/Educação

2017-07-27T06:57:27Z

FairMormonBot: Robô: A adicionar: es:José Smith/Antecedentes familiares de José Smith/Educación

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{{:Pergunta: Será que a Igreja ensina ou acreditam que Joseph Smith era "analfabeto"?}}
{{:Fonte:Joseph Smith:1832 História:Educação}}
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[[en:Joseph Smith/Early Smith family history/Education]]
[[es:José Smith/Antecedentes familiares de José Smith/Educación]]

A Primeira Visão/Reuniões campais metodistas

2017-07-27T06:57:26Z

FairMormonBot: Robô: A modificar es:La Primera Visión de José Smith/Reuniones campestres Metodistas para es:La Primera Visión de José Smith/Asociación con los Metodistas

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{{:Pergunta: Quando é que os metodistas adquirir propriedade perto de Palmyra para realizar as suas reuniões de acampamento?}}
{{:Pergunta: Será que Joseph Smith juntar os Metodistas como um ano "exortador" depois de ter sido dito para não se juntar a uma outra igreja durante a Primeira Visão?}}
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[[en:Joseph Smith's First Vision/Association with the Methodists]]
[[es:La Primera Visión de José Smith/Asociación con los Metodistas]]

A Primeira Visão

2017-07-27T06:57:19Z

FairMormonBot: Robô: A adicionar: fi:Joseph Smithin ensimmäinen näky A remover: pt:A Primeira Visão

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{{epígrafe|Deus tocou os olhos com o dedo e disse: "[Joseph] este é o meu Filho amado ouvi-lo." Assim como o Senhor tocou os olhos com o dedo, ele imediatamente viu o Salvador. Após o encontro, alguns de nós o questionou sobre o assunto e ele disse-nos, na parte inferior da casa reunião os passos que ele estava na Casa de Pai Smith em Kirtland quando Joseph fez esta declaração, e que José ao falar dele colocou a dedo para seu olho direito, adequando a ação com as palavras de forma a ilustrar e, ao mesmo tempo impressionar a [ocorrência] nas mentes daqueles a quem ele estava falando. —''Diário de Charles Lowell Walker'' (Logan, UT: Utah State University Press, 1980), 2:755–56 [registrou 02 de fevereiro de 1893]}}
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|L=A Primeira Visão
|H=A Primeira Visão de Joseph Smith
|S=A afirmação de Joseph Smith de que ele viu o Pai eo Filho em 1820 produziu uma ampla variedade de críticas. Este conjunto de artigos aborda as várias reivindicações críticas relacionadas à Primeira Visão. Os artigos relacionados abaixo são projetados para ajudar os leitores a ver algumas das fraquezas que são encontradas em argumentos que são feitas contra contas de Joseph Smith First Vision. Alguns desses argumentos estão atualmente sendo defendidos na literatura anti-Mórmon que é entregue perto do Bosque Sagrado em Palmyra, Nova York.
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{{:A Primeira Visão/As críticas da Primeira Visão}}
{{:A Primeira Visão/As críticas de eventos que antecederam a Primeira Visão}}
{{:A Primeira Visão/As críticas de eventos ocorridos após a Primeira Visão}}
{{:A Primeira Visão/Críticas doutrinárias relacionadas com a Primeira Visão}}
{{:A Primeira Visão/Será que a Igreja esconder contas da Primeira Visão}}
{{:Fontes Primárias/Joseph Smith, Jr./Relatos da Primeira Visão}}
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*[https://www.facebook.com/photo.php?v=10152502187077973 "Reported accounts of the First Vision" (Video)], ''The Joseph Smith Papers''.


[[de:Joseph Smiths Erste Vision]]
[[en:Joseph Smith's First Vision]]
[[es:La Primera Visión de José Smith]]
[[fi:Joseph Smithin ensimmäinen näky]]

O Livro de Mórmon/Anacronismos/Metal/Ferro

2017-07-25T15:07:16Z

FairMormonBot: Robô: A modificar en:Book of Mormon/Anachronisms/Metals/Iron para en:Book of Mormon/Metals/Iron and steel

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{{:Pergunta: O que se sabia sobre o ferro na antiga América?}}
{{:Fonte:Sorenson:Ancient American Setting:284:Uso de ferro na Mesoamérica pré-colombiana}}
{{:Fonte:Sorenson:Ancient American Setting:285:Pedaços de hematita, magnetita e ilmenita utilizados em Oaxaca}}
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[[en:Book of Mormon/Metals/Iron and steel]]

O Livro de Mórmon/Anacronismos/Metal/Metalurgia e utilização

2017-07-25T15:07:15Z

FairMormonBot: Robô: A modificar en:Book of Mormon/Anachronisms/Metals/Metallurgy and use para en:Book of Mormon/Metals/Metallurgy and use

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{{:Pergunta: Como metais foram usados no Livro de Mórmon?}}
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[[en:Book of Mormon/Metals/Metallurgy and use]]

O Livro de Mórmon/Anacronismos/População e demografia

2017-07-25T15:07:14Z

FairMormonBot: Robô: A modificar en:Book of Mormon/Anachronisms/Population and demographics para en:Book of Mormon/Population and demographics

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|H=Alleged anachronisms related to population and demographics
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{{resumo
|link=O Livro de Mórmon/Anacronismos/Demografia
|assunto=Demografia
|resumo=Critics charge that the initial Lehite colony is too small to produce the population sizes indicated, and that Lehi's group was sent to a land which was kept from the knowledge of other nations, therefore, according to the Book of Mormon, there could not have been "others" present. A superficial reading of the Book of Mormon leads some to conclude that the named members of Lehi's group were the only members of Nephite/Lamanite society. However, the Book of Mormon contains many mentions of "others" that made up part of both societies; indeed, many Book of Mormon passages make little sense unless we understand this.
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[[en:Book of Mormon/Population and demographics]]

O Livro de Mórmon/Anacronismos/Ciência

2017-07-25T15:07:13Z

FairMormonBot: Robô: A modificar en:Book of Mormon/Anachronisms/Science para en:Book of Mormon/Science

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{{H2
|L=O Livro de Mórmon/Anacronismos/Ciência
|H=Scientific questions related to the Book of Mormon
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{{resumo
|link=O Livro de Mórmon/Anacronismos/Suor e poros da pele
|assunto=Sweat and skin pores
|resumo=It is claimed that the reference to blood coming from a pore is anachronistic, since Nephite authors would not have known about skin pores. Joseph Smith, it is claimed, would have known about pores, and so the Book of Mormon's addition of the word "pore" to the Bible's account in Luke 22:44 of Christ's suffering reflects Joseph Smith's 19th century worldview, and not an ancient author's.
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{{resumo
|link=O Livro de Mórmon/Anacronismos/Shiz se esforça para respirar
|assunto=Shiz struggles to breathe
|resumo=In Ether 15:31, a final showdown occurs between two warriors, Shiz and Coriantumr. Coriantumr "smote off the head of Shiz...[and] after he had smitten off the head...Shiz raised up on his hands and fell; and after that he had struggled for breath, he died." Critics insist that this would not, or could not, happen.
}}
{{resumo
|link=O Livro de Mórmon/Anacronismos/Três dias de escuridão
|assunto=Three days of darkness
|resumo=Critics argue that the "three days of darkness" in the New World following Christ's death is implausible.
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[[en:Book of Mormon/Science]]

O Livro de Mórmon/Anacronismos/Texto

2017-07-25T15:07:12Z

FairMormonBot: Robô: A modificar en:Book of Mormon/Anachronisms/Text para en:Book of Mormon/Text

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{{resumo
|link=O Livro de Mórmon/Anacronismos/Divisões de capítulos
|assunto=Divisões de capítulos
|resumo=Is the fact that the Book of Mormon has chapters evidence that it is a modern production? The table of contents was a modern insertion; it had no counterpart in the dictated text of the Book of Mormon. It was added just as it is in modern Bibles. However, the first edition of the Book of Mormon did contain chapters (though much longer than the modern chapters), and chapter markers were part of Joseph's dictated text.
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[[en:Book of Mormon/Text]]

Pergunta: O que aconteceu com a caixa de pedra em que placas de ouro estavam depositadas?

2017-07-25T15:05:23Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Qué pasó con la caja de piedra en la que se depositaron las placas de oro?

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==Pergunta: O que aconteceu com a caixa de pedra em que placas de ouro estavam depositadas?==
===David Whitmer relatou ter visto a caixa de pedra três vezes, mas que tinha sido quebrada e destruída===

Foi relatado que David Whitmer tinha "visto a caixa que continha as placas e a pedra do vidente", e que ao longo do tempo, “a caixa tinha sido levada até o pé do morro." <ref>''Salt Lake Herald'' (12 August 1875); reprinting from ''Chicago Times'' (7 August 1875); cited in Ebbie L V Richardson, "[http://contentdm.lib.byu.edu/cdm/compoundobject/collection/MTNZ/id/14672/rec/1 David Whitmer: A Witness to the Divine Authenticity of the Book of Mormon]," (M.A. thesis, Brigham Young University, 1952), 156-58. Also in {{Book:Cook:David Whitmer Interviews|pages=7}}</ref>

===Caçadores de tesouros escavaram o morro, na tentativa de localizar tesouros adicionais===

Nos anos após Joseph Smith ter relatado que obteve as placas de ouro de "Monte Mormon", caçadores de tesouros escavaram o morro, na tentativa de localizar tesouros adicionais.

[[File:Where plates were found hill cumorah.png.small.png|center|thumb|500px|Haviam muitos buracos escavados no monte Cumôra por caçadores de tesouros depois que Joseph obteve as placas. A imagem em tamanho completo pode ser vista aqui: http://contentdm.lib.byu.edu/cdm/fullbrowser/collection/GEA/id/11495/rv/singleitem]]

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{{notas}}

[[en:Question: What happened to the stone box in which gold plates were deposited?]]
[[es:Pregunta: ¿Qué pasó con la caja de piedra en la que se depositaron las placas de oro?]]

Pergunta: tem quaisquer relações foram encontradas entre as línguas do Novo Mundo e hebraico?

2017-07-25T15:05:22Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Se han encontrado relaciones entre los idiomas del Nuevo Mundo y el hebreo?

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==Question: Have any relationships been found between New World languages and Hebrew?==
===Recent scholarly research suggests a possible link between Uto-Aztecan (a family of about 30 Native American languages) and Hebrew===
The Book of Mormon text suggests that Lehite language had a relatively minor impact on the speech of the Americas. It may be that Old World languages formed a type of "elite" language, used only by a few for religious purposes.

If, however, one is persuaded that the Book of Mormon text implies that some Hebrew links should still exist, preliminary linguistic data suggest that there are some intriguing links.

For example, Dr. Brian Stubbs argues for numerous parallels between Hebrew and Uto-Aztecan. As a professional linguist, Dr. Stubbs avoids the pitfalls of amateurs who simply point at similar words between two different languages. As he points out,

<blockquote>
Any two languages can have a few similar words by pure chance. What is called the comparative method is the linguist's tool for eliminating chance similarities and determining with confidence whether two languages are historically—that is, genetically—related. This method consists of testing for three criteria. First, consistent sound correspondences must be established, for linguists have found that sounds change in consistent patterns in related languages; for example, German tag and English day are cognates (related words), as well as German tür and English door. So one rule about sound change in this case is that German initial t corresponds to English initial d. Some general rules of sound change that occur in family after family help the linguist feel more confident about reconstructing original forms from the descendant words or cognates, although a certain amount of guesswork is always involved.

Second, related languages show parallels in specific structures of grammar and morphology, that is, in rules that govern sentence and word formation.

Third, a sizable lexicon (vocabulary list) should demonstrate these sound correspondences and grammatical parallels.

When consistent parallels of these sorts are extensively demonstrated, we can be confident that there was a sister-sister connection between the two tongues at some earlier time.<ref>{{JBMS-5-1-1}}</ref>
</blockquote>

A few of Stubbs' many examples are:

{| valign="top" border="1" style="width:50%"
!Hebrew/Semitic!!Uto-Aztecan
|-
| style="width:50%" valign="top"| kilyah/kolyah 'kidney' ||kali 'kidney'
|-
|baraq 'lightning' ||berok (derived from *pïrok) 'lightning'
|-
|sekem/sikm- 'shoulder'||sikum/sïka 'shoulder'
|-
|mayim/meem 'water' ||meme-t 'ocean'
|-
|}

Rhodes Scholar Dr. Roger Westcott, non-LDS Professor Emeritus of Anthropology and Linguistics at Drew University, has made positive comments about Dr. Stubbs' research:

<blockquote>
Perhaps the most surprising of all Eurasian-American linguistic connections, at least in geographic terms, is that proposed by Brian Stubbs: a strong link between the Uto-Aztecan and Afro-Asiatic (or Hamito-Semitic) languages. The Uto-Aztecan languages are, or have been, spoken in western North America from Idaho to El Salvador. One would expect that, if Semites or their linguistic kinsmen from northern Africa were to reach the New World by water, their route would be trans-Atlantic. Indeed, what graphonomic evidence there is indicates exactly that: Canaanite inscriptions are found in Georgia and Tennessee as well as in Brazil; and Mediterranean coins, some Hebrew and Moroccan Arabic, are found in Kentucky as well as Venezuela [citing Cyrus Gordon].

But we must follow the evidence wherever it leads. And lexically, at least, it points to the Pacific rather than the Atlantic coast. Stubbs finds Semitic and (more rarely) Egyptian vocabulary in about 20 of 25 extant Uto-Aztecan languages. Of the word-bases in these vernaculars, he finds about 40 percent to be derivable from nearly 500 triliteral Semitic stems. Despite this striking proportion, however, he does not regard Uto-Aztecan as a branch of Semitic or Afro-Asiatic. Indeed, he treats Uto-Aztecan Semitisms as borrowings. But, because these borrowings are at once so numerous and so well "nativized," he prefers to regard them as an example of linguistic creolization - that is, of massive lexical adaptation of one language group to another. (By way of analogy, . . . historical linguists regard the heavy importation of French vocabulary into Middle English as a process of creolization.)....

Lest skeptics should attribute these correspondences to coincidence, however, Stubbs takes care to note that there are systematic sound-shifts, analogous to those covered in Indo-European by Grimm's Law, which recur consistently in loans from Afro-Asiatic to Uto-Aztecan. One of these is the unvoicing of voiced stops in the more southerly receiving languages. Another is the velarization of voiced labial stops and glides in the same languages.<ref>Roger Williams Westcott, "Early Eurasian Linguistic Links with North America," in ''Across Before Columbus?'', edited. by Donald Y. Gilmore and Linda S. McElroy (Laconia, New Hampshire: New England Antiquities Research Association (NEARA), 1998),193–197; cited by Jeff Lindsay, "Nugget #8: Uto-Aztecan and the Book of Mormon: Linguists Provide Possible Evidence Consistent with Book of Mormon Claims," ''jefflindsay.com'' (accessed 16 September 2007) {{link|url=http://www.jefflindsay.com/bme8.shtml}}</ref>
</blockquote>

While the conclusions remain tentative, some of the details of this on-going research look promising. Certainly, nothing in the linguistic evidence provides plausible arguments ''against'' the Book of Mormon narrative.
</onlyinclude>
{{notas}}



[[en:Question: Have any relationships been found between New World languages and Hebrew?]]
[[es:Pregunta: ¿Se han encontrado relaciones entre los idiomas del Nuevo Mundo y el hebreo?]]

Pergunta: Foram de anti-maçom oposição ao Livro de Mórmon?

2017-07-25T15:05:21Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Se oponían al Mason contra el Libro de Mormón?

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==Question: Were anti-Mason's opposed to the Book of Mormon?==
===Even prior to the Book of Mormon's publication, anti-Masonic individuals were opposed to the book===

The ''Palmyra Reflector'' noted the opposition of "anti-Masons" to the Book of Mormon:
<blockquote>
We understand that the Anti-Masons have declared war against the Gold Bible.—Oh! how impious.<ref> ''The Reflector'' (Palmyra, New York) 1, no. 4 (23 September 1829): 14. {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=155&REC=10}}</ref>
</blockquote>

Thus, those contemporaries most interested in anti-Masonic polemic were not impressed by the Book of Mormon. And, when some claimed that the Mormons were an "anti-masonic" religion, one newspaper editor shot back:

<blockquote>
Our neighbor-''in-law'', Billy Perkins, says that Mormonism is the Antimasonic religion, because all who have embraced it are antimasons. This is quite a random shot, Billy. But your great eagerness to draw from any source, however filthy, a little help for the handmaid, has probably led you into this error. You appear not to be aware that '''some “zealous masons”''' and several “republican jacks,” have beset Jo Smith for “more light.”—And perhaps you have yet to learn that the Mormon bible was printed and sent forth to the world, '''from a masonic printing office, under a masonic''', or some [other injunction, of secrecy. You may also discover '''a very striking resemblance between masonry and mormonism'''. Both systems pretend to have a very ancient origin, and to possess some wonderful secrets which the world cannot have without submitting to the prescribed ceremonies, and appropriating a portion or all of their property, as common stock. The secrets of masonry are kept from the world by blasphemous oaths, under a penalty of death—the secrets of mormonism by making the candidate ''believe'' that it will be violating the “''express'' command of Heaven,” and the penalty is the eternal displeasure of God, and all “worthy and well qualified” mormons. Billy seems willing to encourage and support any thing that he thinks will be calculated to '''divert public attention from the iniquitous character of Freemasonry. Mormonism, Billy, will fail in doing it''', unless you give it a ''hoist'' with your press, which it is rumored you are half inclined to do, as another Bible is in a state of forwardness,for the press {{ea}} {{io}}.<ref> “Our neighbor-in-law . . .,” ''Painesville Telegraph'' (Painesville, Ohio) (22 March 1831). {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=472&REC=11}}</ref>
</blockquote>

A similar claim earned a similar retort from another editor:

<blockquote>
''Antimasonic Religion''.—The Mormon Bible is Antimasonic, and it is a singular truth that every one of its followers, so far as we are able to ascertain, are antimasons. Now, probably we are to know what is meant by “Church and State.”—''Geauga Gazette''.
:The above is from the Gazette of last week. We know of but one other pretence of a like nature, equally ridiculous—and that is, that ''Masonry'' is the “Handmaid of Religion.”<ref>“Antimasonic Religion,” ''Ohio Star'' (Ravenna, Ohio) (24 March 1831). {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=524&REC=13}}</ref>
</blockquote>

===Another paper argued that Mormonism was actually ''attacking'' anti-masonry===

The ''Morning Courier and New-York Enquirer'':

<blockquote>
''A new excitement—Mormonism versus Anti-masonry''.—An elegant new excitement recently started up, like Jonah’s gourd, in the anti-masonic district of Ohio, which is marching like a giant, and attacking the very citadels of anti-masonry itself. It is called “Mormonism.” It is already making great progress in the Ohio Reserve, and possesses more fanaticism than even anti-masonry itself.<ref>“A new excitement: Mormonism versus Anti-masonry,” ''Morning Courier and New-York Enquirer'' (New York City, New York) 7, no. 1247 (21 May 1831). {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=496&REC=18}}</ref>
</blockquote>
</onlyinclude>
{{notas}}



[[en:Question: Were anti-Mason's opposed to the Book of Mormon?]]
[[es:Pregunta: ¿Se oponían al Mason contra el Libro de Mormón?]]

Pergunta: Book of Mormon frases ou linguagem muito "moderno" ser de origem antiga?

2017-07-25T15:05:20Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Son las frases del Libro de Mormón o el lenguaje demasiado "moderno" para ser de origen antiguo?

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==Question: Are Book of Mormon phrases or language too "modern" to be of ancient origin?==
===The Book of Mormon is a ''translation''. As such, it may well use phrases or expressions that have no exact ancient counterpart===

Some people claim that Book of Mormon phrases or language is too "modern" to be of ancient origin.

The Book of Mormon is a ''translation''. As such, it may well use phrases or expressions that have no exact ancient counterpart. Modern Bible translations use similar expressions or phrases, and yet remain translations of ancient documents.

Only if we presume that the Book of Mormon is a fraud at the outset is this proof of anything. If we assume that it is a translation, then the use of (say) 19th-century language tells us merely that Joseph translated it in the 19th century.

</onlyinclude>
{{notas}}



[[en:Question: Are Book of Mormon phrases or language too "modern" to be of ancient origin?]]
[[es:Pregunta: ¿Son las frases del Libro de Mormón o el lenguaje demasiado "moderno" para ser de origen antiguo?]]

Pergunta: O que é "egípcio reformado"?

2017-07-25T15:05:18Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Qué es el "Egipcio Reformado"?

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==Question: What is "reformed Egyptian"?==
===The term "reformed Egyptian" is the name which ''the Nephites'' have given to a script based upon Egyptian characters, and modified over the course of a thousand years===

Moroni makes it clear that "reformed Egyptian" is the name which ''the Nephites'' have given to a script based upon Egyptian characters, and modified over the course of a thousand years (See [http://scriptures.lds.org/morm/9/32#32 Mormon 9:32]). So, it is no surprise that Egyptians or Jews have no script called "reformed Egyptian," as this was a Nephite term.

===There are, however, several variant Egyptian scripts which are "reformed" or altered from their earlier form===

There are, however, several variant Egyptian scripts which are "reformed" or altered from their earlier form. Hugh Nibley and others have pointed out that the change from Egyptian hieroglyphics, to hieratic, to demotic is a good description of Egyptian being "reformed." By 600 BC, hieratic was used primarily for religious texts, while demotic was used for daily use.{{link|url=http://www.ancientscripts.com/egyptian.html}}

One can see how hieroglyphics developed into the more stylized hieratic, and this process continued with the demotic:

[[Image:Hieratic Script.png|center|thumb|500px|Development of hieratic script from hieroglyphs; after Jean-François Champollion.{{link|url=http://en.wikipedia.org/wiki/Hieratic}}]]

What could be a better term for this than an Egyptian script that has been "reformed"?

===Examples from the Holy Land 7th and 6th century before Christ===

More recent research provides further corroboration:

<blockquote>
The fourth presentation at BYU’s Willes Center for Book of Mormon Studies conference on 31 August 2012 was on “Writing in 7th Century BC Levant,” by Stefan Wimmer of the University of Munich. It was entitled “Palestinian Hieratic.” He examined an interesting phenomena in Hebrew inscriptions, the use of Egyptian hieratic (cursive hieroglyphic) signs.

Basically Hebrew scribes used Egyptian signs for various numerals, weights and measures. The changes in the form of these signs parallel similar chronological changes in the form of Egyptian hieratic characters, which indicates continued contact of some sort between Egyptian and Hebrew scribes, probably over several centuries. (If there had been a single scribal transmission with no ongoing contact, the changes in the Hebrew forms of hieratic signs would not parallel contemporary changes in Egyptian hieratic forms.) No other Semitic language used Egyptian hieratic signs except Hebrew (with one possible Moabite example.)

There are a couple of hundred examples of such texts, the majority dating from the late seventh century, and geographically mainly from Jerusalem southward. The phenomena ends after the Babylonian captivity. (In other words, Palestinian hieratic is most common in precisely the time and location of Lehi and Nephi, and only exists in Hebrew.)<ref>{{Blog:Interpreter|author=William J. Hamblin|title=Palestinian Hieratic|date=1 Sept 2012|url=http://www.mormoninterpreter.com/palestinian-hieratic/}}</ref>
</blockquote>

Additionally,

<blockquote>
Documents from the kingdoms of both Israel and Judah, but not the neighboring kingdoms, of the eighth and seventh centuries contain Egyptian hieratic signs (cursive hieroglyphics) and numerals that had ceased to be used in Egypt after the tenth century (Philip J. King and Lawrence E. Stager, Life in Biblical Israel (Louisville, Kentucky: Westminster John Knox Press, 2001), 311.)
</blockquote>

German Egyptologist Stefan Wimmer calls this script "palestinian Hieratic." See Stefan Wimmer, Palästinisches Hieratisch: Die Zahl- und Sonderzeichen in der althebräischen Schrift, Ägypten und Altes Testament 75 (Germany: Harrassowitz Wiesbaden, 2008).

===Further examples===

William Hamblin provides additional example of such reformation of Egyptian, including:
* Byblos Syllabic texts
* Cretan hieroglyphics
* Meroitic
* Psalm 20 in demotic Egyptian
* Proto-Sinaitic and the alphabet<ref>{{FR-19-1-6}}</ref>

Given that Moroni says the Nephites then modified the scripts further, "reformed Egyptian" is an elegant description of both the Old World phenomenon, and what Moroni says happened among the Nephites.
</onlyinclude>
{{notas}}



[[en:Question: What is "reformed Egyptian"?]]
[[es:Pregunta: ¿Qué es el "Egipcio Reformado"?]]

Pergunta: Por que é a palavra francesa "adieu" no Livro de Mórmon?

2017-07-25T15:05:12Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Por qué la palabra francesa "adieu" en el Libro de Mormón?

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==Question: Why is the French word "adieu" in the Book of Mormon?==
===The word "adieu" was in common use in English in Joseph Smith's era===

{{s||Jacob|7|27}} ends with the phrase, "Brethren, adieu." Some claim that because ''adieu'' is French, it shows that Joseph Smith composed the [http://mormon.org/book-of-mormon/ Book of Mormon], and not an ancient author.

''Adieu'' is simply one English word among many in the Book of Mormon translation. It was in common use among Latter-day Saints and others in Joseph's era. Critics hope to cause confusion simply because the word's French associations are more familiar to the general reader and because the critics can misrepresent the nature of translated works to people who don't carefully consider what the critics are asserting. In the final analysis, the presence of the word "adieu" in the English translation of the Book of Mormon cannot be construed to indicate anything beyond the fact that Jacob intended to communicate "farewell forever, or until we meet God."

===There was neither English nor French on the plates===

The English Book of Mormon is a ''translation''. This means that it is no more likely that the word ''adieu'' appeared on the plates than did the words ''yea'', ''beginning'', or ''sword''. Except for proper nouns and a few other possibly transliterated nouns, no word that appears in the English version of the Book of Mormon can be said to have been on the ancient Nephite plates. Similarly, the phrase "and it came to pass" never appeared anywhere on the Nephite plates. Whatever character, word, or phrase that had been engraved on the plates was translated by Joseph Smith into what he felt was an approximate equivalent in English.

Despite the fact that the word ''adieu'' appears in the English translation of the Book of Mormon, the word ''adieu'' was certainly not known to any Book of Mormon writer, the word ''adieu'' was never used by any Book of Mormon writer, and the word ''adieu'' did not appear anywhere on the Nephite plates.

===A translation can legitimately use words from many languages===

The goal of a translation is to take a text written in one language and to make it understandable to someone who does not understand that language. Anyone who has had the need to translate knows that frequently there is no way to convey all of the meanings, nuances, and subtleties of the original text in the new language. Translators are free to select words and phrases that they feel best convey the original meaning and will best be understood by the readers of the translation.

For example, it would be perfectly acceptable for a translation from Japanese to English to include the non-English phrases ''ad hoc'', ''hoi polloi'', or ''savoir faire'' if those phrases seem to properly convey the original meaning and if the translator believes that readers will understand them.

''Adieu'' is Joseph's translation of a concept expressed by Jacob. ''Adieu'' implies "farewell until we meet with God," a fitting finale to Jacob's testimony and writing.

The appearance of non-English words (if there are any) in the Book of Mormon has absolutely no bearing on whether the Book of Mormon is authentic or whether the translation was properly done, and the presence of non-English words in the translated text would not imply that those non-English words appeared in the original text on the Nephite plates.

===''Adieu'' was in common usage a an English word===

There is a common misunderstanding among some critics of the Book of Mormon that the word ''adieu'' is not an English word. This is not true. The problem stems from the fact that ''adieu'' is both an English word and a French word, and most English speakers are more familiar with its use in a French context.

''Adieu'' is a perfectly good English word that has appeared in English dictionaries, English literature, and in common English usage from long before Joseph Smith to the present. ''Adieu'' entered the English language in the 14th century. It entered from Middle French, not modern French, and it has been part of English for approximately 800 years. ''Adieu'' has been part of the English language longer than the word ''banquet,'' which is also a word in modern French, but ''banquet'' entered the English language only in the 15th century. ''Adieu'' is no less English than ''commence'', ''nation'', ''psychology'', ''Bible'', ''vision'', or any other word that can be traced back to Latin, Greek, German, French, Spanish, or any other language.

The presence of ''adieu'' is no more a challenge to the historicity and authenticity of the Book of Mormon than the 36 uses of ''banquet'' in the NIV is a challenge to the historicity and authenticity of the Bible.

===French at the time of Christ?===

In 1737, William Whiston (1667-1752) produced a translation of ''The Life of Flavius Josephus'', written by a Jew born in Jerusalem in A.D. 37. Whiston's translation reads, in part:

<blockquote>
Thus have I set down the genealogy of my family as I have found it described in the public records, and so bid adieu to those who calumniate me...{{link|url=http://www.gutenberg.org/dirs/etext01/lfjos10.txt}}
</blockquote>

Presumably, the critics would have us believe that Whiston is claiming that Josephus, a first century Jew, spoke French (a language not yet invented) because he uses the term ''adieu''?

===Mark Twain used the word "adieu"===
Consider the following letter written by Mark Twain on Nov. 20, 1905. Samuel Clemens was certainly not French!
<blockquote>
J. H. Todd
1212 Webster Street
San Francisco, Cal.
 
Dear Sir,
 
Your letter is an insoluble puzzle to me. The handwriting is good & exhibits considerable character, & there are even traces of intelligence in what you say, yet the letter and the accompanying advertisements profess to be the work of the same hand. The person who wrote the advertisements is without doubt the most ignorant person now alive on the planet; also without doubt he is an idiot, an idiot of the 33rd degree, & scion of an ancestral procession of idiots stretching back to the Missing Link. It puzzles me to make out how the same hand could have constructed your letter & your advertisements. Puzzles fret me, puzzles annoy me, puzzles exasperate me; & always, for a moment, they arouse in me an unkind state of mind toward the person who has puzzled me. A few moments from now my resentment will have faded & passed & I shall probably even be praying for you; but while there is yet time I hasten to wish that you may take a dose of your own poison by mistake, & enter swiftly into the damnation which you & all other patent medicine assassins have so remorselessly earned & do so richly deserve.
 
Adieu, adieu, adieu ! 
Mark Twain
</blockquote>

===Chaucer used the word "adieu"===

Geoffrey Chaucer, often regarded as the father of English literature, used ''adieu'' around 1374:

<blockquote>
And said, he wold in trouthe alwey hym holde, And his adew [adieu] made ([http://books.google.ca/books?id=B3ooAAAAYAAJ&pg=PA94&lpg=PA94&dq=%22And+his+adew+made%22&source=bl&ots=n-9kFHKyLu&sig=T-u_Ir_9CaGNB0xtp6vkHNF5Mh0&hl=en&ei=ODpESqawMoSasgOc1uTRDQ&sa=X&oi=book_result&ct=result&resnum=4 ''Troilus and Criseyde''] 2:1084).
</blockquote>

===Shakespeare used the word "adieu" frequently in his plays===

William Shakespeare is nothing if not an English writer. He uses ''adieu'' frequently in his plays:

;Hamlet, Act 1, Scene 5:GHOST:Adieu, adieu! Hamlet, remember me.{{link|url=http://www-tech.mit.edu/Shakespeare/hamlet/hamlet.1.5.html}}
;The Merchant of Venice, Act 2, Scene 3: LAUNCELOT Adieu! tears exhibit my tongue. Most beautiful/ pagan, most sweet Jew!{{link|url=http://www-tech.mit.edu/Shakespeare/merchant/merchant.2.3.html}}
;Romeo and Juliet, Act 3, Scene 5: ROMEO: Dry sorrow drinks our blood. Adieu, adieu!{{link|url=http://www-tech.mit.edu/Shakespeare/romeo_juliet/romeo_juliet.3.5.html}}
;The Merry Wives of Windsor, Act 2, Scene 1: NYM: Adieu. I love not the humour of bread and cheese,/ and there's the humour of it. Adieu.

There are over a hundred other examples.{{link|url=http://www.google.ca/search?as_q=adieu&num=10&hl=en&btnG=Google+Search&as_epq=&as_oq=&as_eq=&lr=&as_ft=i&as_filetype=&as_qdr=all&as_occt=any&as_dt=i&as_sitesearch=http%3A%2F%2Fwww-tech.mit.edu%2F&safe=images}}

===The original draft of the Declaration of Independence included the word "adieu"===
Thomas Jefferson's original draft of the Declaration of Independence read, in part (beginning shown in image by blue underline):

<blockquote>
...be it so, since they will have it: the road to glory & happiness is open to us too; we will climb it in a separate state, and acquiesce in the necessity which pronounces our everlasting Adieu!<ref>Thomas Jefferson, "original Rough draght," ''The Papers of Thomas Jefferson, Volume 1:1760-1776'' (Princeton University Press, 1950), 423–428. {{link|url=http://www.princeton.edu/~tjpapers/declaration/declaration.html}}</ref>
</blockquote>

Jefferson later crossed out "everlasting Adieu," and replaced it with "eternal separation."<ref>Editorial Note, "Jefferson's 'original Rough draught,' of the Declaration of Independence," (Princeton University Press, 2004), 6, footnote 16. {{link|url=http://www.princeton.edu/~tjpapers/declaration/declaration.html}}</ref>

[[Image:Declar_independ_rough_p4.JPG |center|frame|500px|A segment of the fourth page of Thomas Jefferson's rough draft of the Declaration of Independence (original in Library of Congress). The red line indicates where Jefferson has written "everlasting Adieu," which he later struck out and replaced with the text underlined in green, "eternal separation." [http://www.princeton.edu/~tjpapers/declaration/declaration4.gif *]]]

===Noah Webster's dictionary contains a definition for the word "adieu"===

Noah [http://65.66.134.201/cgi-bin/webster/webster.exe?search_for_texts_web1828=adieu Webster's] 1828 American dictionary demonstrates that ''adieu'' was perfectly good English the year prior to the Book of Mormon's translation:
<blockquote>
ADIEU', Adu'.
:Farewell; an expression of kind wishes at the parting of friends.
ADIEU', n. A farewell, or commendation to the care of God; as an everlasting adieu.
</blockquote>

It should be noted that the word ''adieu'' appears in nearly every modern English dictionary, and that although its etymology may be listed as being from Middle French, the word itself is not indicated as being a non-English word.

====John and Charles Wesley used "adieu" in some of their hymns====

The Wesley brothers, founders of Methodism, used ''adieu'' in some of their hymns:
;Hymn 285: I'll bid this world of noise and show/ With all its glittering snares, adieu! {{link|url=http://www.ccel.org/w/wesley/hymn/jwg02/jwg0285.html}}
;Hymn 809: VAIN, delusive world, adieu...{{link|url=http://www.ccel.org/w/wesley/hymn/jwg08/jwg0809.html}}<ref>John Wesley, ''A Collection of Hymns for the Use of the People Called Methodists'' (London: Wesleyan-Methodist Book Room, 1889 [1780]), #285, #809.</ref>

Furthermore, John Wesley was fond of ''adieu'', using it many times in his personal letters. A few examples follow; more are available{{link|url=http://www.google.com/custom?q=adieu&btnG=Search&safe=vss&cof=GL%3A0%3BT%3A%23000000%3BLC%3A%230000FF%3B&domains=wesley.nnu.edu&sitesearch=wesley.nnu.edu}}
;5 January 1763 to Charles Wesley:"We join in love to you both. My wife gains ground. She is quite peaceable and loving to all. Adieu!"{{link|url=http://wesley.nnu.edu/john_wesley/letters/1763.htm}}
;17 May 1742 to Charles Wesley:Let all the brethren pray for me. Adieu!{{link|url=http://wesley.nnu.edu/john_wesley/letters/1742.htm}}
;15 December 1772 to Charles Wesley:My love to all. Adieu!{{link|url=http://wesley.nnu.edu/john_wesley/letters/1772b.htm}}
; 16 December 1772 to Mrs. Bennis:My dear sister, adieu{{link|url=http://wesley.nnu.edu/john_wesley/letters/1772b.htm}}

===Irenaeus - French in the 1st Century?===

Speaking after quoting {{b||Deuteronomy|33|9}}, the early Christian author Irenaeus (A.D. 115–202) had ''his'' ancient writings translated as follows:

:But who are they that have left father and mother, and have said adieu to all their neighbours, on account of the word of God and His covenant, unless the disciples of the Lord?<ref>{{Anf1|author=Irenaeus|article=Against Heresies|citation=book 4 chap. 8|vol=1|start=471}}</ref>

Is this a legitimate translation, or was Irenaeus non-existent and the translator a fraud for using "adieu"?

===Other English authors===

The ''Oxford English Dictionary'' lists a variety of English authors who have used "adieu" in its various senses:

*1413 LYDG. ''Pylgr. Sowle'' II. lxv. (1859) 59, I bad hym adyeu.
*1513 DOUGLAS ''Æneis'' I. vi. 174 Thus he repreuis, bot sche is went adew.
*1575 CHURCHYARD ''Chippes'' (1817) 151 And set the world agoing once adue It is mutch like a streame that hath no stay.
*1592 WARNER ''Albion's Eng.'' VIII. xl. (1612) 196 Their eies..now looke their last adew.
*1602 CAREW ''Cornwall'' 111a, Shepherd adiews his swymming flocke, The Hinde his whelmed haruest hope.
*1624 H. SMITH 6 ''Serm.'' 11 Bid conscience adiewe. 1771 Junius ''Lett.'' xlii. 221 The king..bids adieu to amicable negociation.
*1653 A. WILSON ''James I'', 251 The Queen spoke her own Adieu in French.
*1702 POPE ''Sappho'' 111 Sure 'twas not much to bid one kind adieu.
*c1815 JANE AUSTEN ''Northang. Abb.'' (1833) I. xv. 98 His adieus were not long.
*1818 SCOTT ''Hrt. Midl.'' (1873) 119 The old man arose and bid them adieu.
*1855 TENNYSON ''Daisy'' 85 What more? we took our last adieu.

===Use of the word "adieu" among early Latter-day Saints===

[[Image:Emma_hymn_book_2.jpg |right|frame|Index page from the 1835 book of hymns chosen by Emma Smith for use in the Church. Original from BYU library.{{link|url=http://contentdm.lib.byu.edu/cgi-bin/docitemview.exe?CISOROOT=/NCMP1820-1846&CISOPTR=533}}]]

Closer to home, hymn #52 (penned by a non-LDS author) was collected by Emma Smith for the use of the Church. In this hymn, ''adieu'' is used twice in the first line:

:Adieu, my dear brethren adieu,
:Reluctant we give you the hand,
:No more to assemble with you,
:Till we on mount Zion shall stand.<ref>Emma Smith, ''A Collection of Sacred Hymns, for the Church of the Latter Day Saints'' Hymn 52, (Kirtland, Ohio: F. G. Williams & co., 1835), 68.</ref>

Clearly, this was a word familiar to Joseph and his contemporaries. The Church's ''Times and Seasons'' periodical used the word 19 times.

===Use of the word "adieu" among Non-LDS Contemporaries===

Emma Smith's second husband, Lewis Bidamon, was certainly not LDS. His letters reveal that his spelling is not terribly sophisticated. Yet, even he was very comfortable using the phrase "adieu," as in this letter to Emma:

<blockquote>
''Adeau'', dear Emma, for the present. Give my warmest affections to the children and all inquireing friends, and curses to my enmeys!<ref>Lewis Bidamon to Emma Smith Bidamon, 20 April 1850, RLDS Archives; cited in {{ME2_1|start=257}} Spelling as original, italics added.</ref>
</blockquote>
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[[Category:One Nation Under Gods]]
[[Category:Questions All Mormons Should Ask Themselves]]

[[en:Question: Why is the French word "adieu" in the Book of Mormon?]]
[[es:Pregunta: ¿Por qué la palabra francesa "adieu" en el Libro de Mormón?]]

Pergunta: Por que os mórmons não usam o símbolo da cruz?

2017-07-25T15:05:11Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Por qué los mormones no usan el símbolo de la cruz?

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==Question: Why don't Mormons use the symbol of the cross?==
===Latter-day Saints do not object to the cross; they simply do not come out of a historical period or tradition in which its use was common===

Some Christians claim that Latter-day Saints are not Christians, and point to the fact that the Church does not usually use the symbol or sign of the cross in decoration, personal jewelry, or architecture.

Latter-day Saints do not object to the cross; they simply do not come out of a historical period or tradition in which its use was common. Given that there is nothing in scripture which mandates the use of the cross as a symbol or item of worship, Latter-day Saints prefer to make their Christian discipleship evident by the conduct and caliber of their lives.

Latter-day Saints have no objection to the symbol of the cross. Historically, the Church's earliest members were not from denominations or traditions who used the cross in their worship. When they joined the Church, these traditions continued with them. Isolation in Utah meant that the Saints were not much affected by the increased use of the cross by American protestants later in the century.

Of this question, Elder Marvin J. Ashton of the Twelve said:

<blockquote>
Why don't you have crosses on your buildings of worship? Why aren't your chapels built in the shape of a cross? Why don't you encourage your people to wear and display crosses? What is the Church's policy toward crosses? From {{b||Matthew|16|24-25}}:

<blockquote>
''Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.

''For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
</blockquote>

We in The Church of Jesus Christ of Latter-day Saints, in response to these questions, try to teach our people to carry their crosses rather than display or wear them. <ref>Marvin J. Ashton, "Carry Your Cross," BYU fireside address (3 May 1992), 1.</ref>
</blockquote>
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[[en:Question: Why don't Mormons use the symbol of the cross?]]
[[es:Pregunta: ¿Por qué los mormones no usan el símbolo de la cruz?]]

Pergunta: Por que Néfi menciona "neve" no Livro de Mórmon?

2017-07-25T15:05:09Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Por qué Nefi menciona "nieve" en el Libro de Mormón?

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==Question: Why does Nephi mention "snow" in the Book of Mormon?==
===Contrary to popular belief, snow is not unheard of in Israel and Jerusalem===

In 1 Nephi 11:8, Nephi says Lehi describes the Tree of Life by saying "the whiteness thereof did exceed the whiteness of the driven snow."

Since Nephi and Lehi were desert folk from Jerusalem, and then likely lived in tropical Central America, why would they have used "snow" as a description?

Contrary to popular belief, snow is not unheard of in Israel and Jerusalem.

[[Image:Dome_of_rock_snow_01.jpg|right|thumb|200px|Dome of the Rock with snowfall.{{link|url=http://www.jr.co.il/pictures/israel/jerusalem/jer0591.htm}}]]

===Only Old World inhabitants (Lehi and Nephi) use "snow" as a description in the Book of Mormon===

It is perhaps significant that only Old World inhabitants (Lehi and Nephi) use "snow" as a description in the Book of Mormon; perhaps other writers were not familiar enough with it for it to be an effective metaphor for them or their audiences.

It should be noted too that many Old Testament scriptures which pre-date the Lehi colony's departure also use the term "snow," (the Hebrew word ''sheleg'' appears 20 times in our Old Testament). This means it is not surprising that Lehi and Nephi (who knew Israelite scripture well) would use the term. (See: [http://scriptures.lds.org/ex/4/6#6 Exodus 4:6], [http://scriptures.lds.org/num/12/10#10 Numbers 12:10], [http://scriptures.lds.org/2_sam/23/20#20 2 Samuel 23:20], [http://scriptures.lds.org/2_kgs/5/27#27 2 Kings 5:27], [http://scriptures.lds.org/1_chr/11/22#22 1 Chronicles 11:22], [http://scriptures.lds.org/job/6/16#16 Job 6:16], [http://scriptures.lds.org/job/9/30#30 Job 9:30], [http://scriptures.lds.org/job/24/19#19 Job 24:19], [http://scriptures.lds.org/job/37/6#6 Job 37;6], [http://scriptures.lds.org/job/38/22#22 Job 38:22], [http://scriptures.lds.org/ps/51/7#7 Psalms 51:7], [http://scriptures.lds.org/ps/68/14#14 Psalms 68:14], [http://scriptures.lds.org/ps/147/16#16 Psalms 147:16], [http://scriptures.lds.org/ps/148/8#8 Psalms 148:8], [http://scriptures.lds.org/prov/25/13#13 Proverbs 25:13], [http://scriptures.lds.org/prov/26/1#1 Proverbs 26:1], [http://scriptures.lds.org/prov/31/21#21 Proverbs 31:21], [http://scriptures.lds.org/isa/1/18#18 Isaiah 1:18], [http://scriptures.lds.org/isa/55/10#10 Isaiah 55:10], [http://scriptures.lds.org/jer/18/14#14 Jeremiah 18:14]. (Note: this should not be interpreted to mean that ''all'' of these scriptural texts were available in the brass plates, but they demonstrate that the use of 'snow' as a description of 'white' was not unknown in Israel.)

For further information, see:
* Ted Dee Stoddard, "[http://www.bmaf.org/node/220 'The Whiteness of the Driven Snow': An Evaluation of the Word 'Snow' in the Book of Mormon]."
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[[de:Das Buch Mormon/Anachronismen/Schnee]]
[[en:Question: Why does Nephi mention "snow" in the Book of Mormon?]]
[[es:Pregunta: ¿Por qué Nefi menciona "nieve" en el Libro de Mormón?]]

Pergunta: Os Mórmons atender à definição da palavra "cristão"?

2017-07-25T15:05:06Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Los mormones cumplen con la definición de la palabra "cristiano"?

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==Question: Do Mormons meet the definition of the word "Christian"?==
===The attempt to define "Christian" in such a way as to exclude Latter-day Saints is really the recent work of a minority group within Protestantism===

Some Christians claim that members of the Church of Jesus Christ of Latter-day Saints are not "Christian." A related claim is that the Church has only recently begun to portray itself as "Christian" in order to gain adherents.

Critics often use unnecessarily narrow and self-referential definitions of "Christian" to exclude Latter-day Saints. They ignore the fact that many other Christians over the millennia would have disagreed with them on the same points, yet this does not disqualify these other believers from the family of "Christians."

While Mormons realize that there can be honest disagreement regarding definitions, the church encourages its members, as followers of Christ, to exhibit civil dialogue:

<blockquote>
There has been no end to opposition. There are misinterpretations and misrepresentations of us and of our history, some of it mean-spirited and certainly contrary to the teachings of Jesus Christ and His gospel. Sometimes clergy, even ministerial organizations, oppose us. They do what we would never do. We do not attack or criticize or oppose others as they do us...Strangest of all, otherwise intelligent people claim we are not Christian. This shows that they know little or nothing about us. It is a true principle that you cannot lift yourself by putting others down.<ref>{{Ensign|author=Boyd K. Packer|article=[http://www.lds.org/ensign/2006/11/a-defense-and-a-refuge?lang=eng A Defense and a Refuge]|date=November 2006|start=85|end=88}}</ref>
</blockquote>

The assertion that Latter-day Saints are not Christian has at its base the idea that the Latter-day Saints don't meet the definition of the word "Christian." But the meanings of words are determined by usage and acceptance. If a definition is widespread (used by many people), persistent (used over a long period of time), and established (accepted by individuals and organizations that are respected and assumed to be knowledgeable) then we can confidently state that the definition is correct and accurate.

The attempt to define "Christian" in such a way as to exclude Latter-day Saints (and many other groups that are generally considered to be some kind of Christian denomination or religion) is really the recent work of a minority group within Protestantism. The nearly-universal and nearly-2000-year-old usage of the word "Christian" has clearly included unorthodox groups that disagree, sometimes sharply, with the teachings and practices of those who claim to be able to define Latter-day Saints out of the Christian fold.

===The following are some organizations and resources that classify The Church of Jesus Christ of Latter-day Saints as Christian===

The following are some organizations and resources that classify The Church of Jesus Christ of Latter-day Saints as Christian. The range of sources from encyclopedias to media outlets to government organizations supports the fact that the definition of "Christian" includes Latter-day Saints.

* Yahoo Directory: "Christian Denominations and Sects" {{link|url=http://dir.yahoo.com/Society_and_Culture/Religion_and_Spirituality/Faiths_and_Practices/Christianity/Denominations_and_Sects}}

* adherents.com: "Largest Branches of Christianity in the U.S." {{link|url=http://www.adherents.com/rel_USA.html#Pew_branches}}

* beliefnet: "Faiths and Practices" index {{link|url=http://www.beliefnet.com/index/index_10002.html}}

* MSN Encarta encyclopedia: "Church of Jesus Christ of Latter-day Saints" {{link|url=http://encarta.msn.com/encyclopedia_761563331/Church_of_Jesus_Christ_of_Latter-day_Saints.html}}

* RSN (Religion New Service): Religion Backgrounders {{link|url=http://www.religionnews.com/bkgd_mormon1.html}}

* PBS (Public Broadcasting Service): "The Church: A Brief History" {{link|url=http://www.pbs.org/americanprophet/lds.html}}

* LaborLawTalk dictionary {{link|url=http://dictionary.laborlawtalk.com/Church_of_Jesus_Christ_of_Latter-day_Saints}}

* Encyclopedia Britannia Online {{link|url=http://www.britannica.com/eb/article-232003?tocId=232003}}

* BBC (British Broadcasting Corporation) {{link|url=http://www.bbc.co.uk/religion/religions/christianity/subdivisions/index.shtml}}

* World Council of Churches (WCC): Churches {{link|url=http://www.oikoumene.org/?id=3652}}

* National Council of Churches (NCC): National Council of Churches’ 2005 "Yearbook of American & Canadian Churches." {{link|url=http://www.ncccusa.org/news/050330yearbook.html}}

* United States Department of State: International Religious Freedom Report 2004 (Tonga) {{link|url=http://www.state.gov/g/drl/rls/irf/2004/35430.htm}}
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[[en:Question: Do Mormons meet the definition of the word "Christian"?]]
[[es:Pregunta: ¿Los mormones cumplen con la definición de la palabra "cristiano"?]]

Pergunta: Será que os mórmons só recentemente afirmam ser cristão?

2017-07-25T15:05:05Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Los mormones sólo recientemente afirmaron ser cristianos?

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==Question: Did Mormons only recently claim to be Christian?==
===Claims that the Church has only recently been asserting its Christian status are easily proven to be false===

Latter-day Saints have claimed to be Christians from the very beginning of the restoration. Some observers claim, however, that members of the Church of Jesus Christ of Latter-day Saints are not "Christian," and that they have only recently claimed to be so. A related claim is that the Church has only recently begun to portray itself as "Christian" in order to gain adherents.

This claim is absurd. Claims that the Church has only recently been asserting its Christian status are false, as attested by LDS scripture, practice, doctrine, and public statements of its leadership and its early critics.

Critics of the Church depend upon their audience not knowing much about Latter-day Saint history. Enemies and members of the Church have long known that Church members consider themselves "Christian" (italics added in all cases):

===Statements that Mormons are Christians that were made in the 1830s===
;1830: “They call themselves the church of Christ, and the only church of Christ. All professing Christians who do not adhere to their system, they consider as formalists; ‘having the form of Godliness, but denying the power’”. <ref>{{ldsorg|Gospel Topics, "Abuse"|http://www.lds.org/topics/abuse}}</ref>
;1831: “Old Joe . . . and several others . . . admitted [that the new faith] was an improvement in Christianity”. <ref>{{CriticalWork:Morning Courier:1 September 1831:Mormon Religion|pages=xxx}}</ref>
;1832: The Mormonites “say the Millennium is soon to commence and that Christ is to come personally and take up His residence with them. . . . In its general principles this sect entirely coincide with others which have from time to time sprung up in Christendom”. <ref>{{CriticalWork:Farmer's Herald:6 June 1832|pages=xxx}}</ref>
;1833: There is “a civil war between the Mormonites and their brother Christians”. <ref>{{CriticalWork:Liberal Advocate:30 December 1833|pages=xxx}} </ref>
;1834: "Brother Joseph . . . went on to show the brethren how wicked and unchristianlike such conduct [among them] appeared before the eyes of truth and justice”. <ref>{{HoC1|vol=2|start=83}}</ref>
;April 1834:The only name given under heaven, whereby man can be saved, is Jesus Christ. Men in days of old heard the glad tidings, that the Son of Man would come in the fulness of his own time, to make intercession for the children of men, and suffer, the just, for the unjust, and rise from the dead, that the bands of the temporal death might be broken, that the resurrection might pass upon all men, that they might stand in the presence of God to be judged according to their works.—These glad tidings were communicated from heaven to earth, by the ministering of holy angels and by the voice of the living God. Thousands have looked forward with an eye of faith, and a confidence unshaken in the promises of God, to the time when the great and last sacrifice should be made for fallen man. Many have rejoiced to see the day of the Son of Man, have seen it, and were glad; and have fallen asleep after obtaining the promise, that they should see God in the flesh and should reign with him on the earth a thousand years....The news that the gospel brought in days of old, was, that Jesus Christ would come into the world; that he would suffer according to the flesh; that he would rise from the dead, and thereby redeem his people from the power of the grave. <ref>{{EMSfairwiki|article=The Gospel|vol=1|num=11|date=April 1833|start=81|end=83}}</ref>
;1835: “the doctrine promulgated by the ‘latter day Christians’ in the newly discovered Bible”. <ref>{{CriticalWork:Painsville Telegraph:4 September 1835|pages=xxx}}</ref>
;1836: “This morning a minister from Conne[c]ticut by the name of John W. Olived called at my house . . . . [He] asked me wherein we differ from other Christian denomination[s]”. <ref>{{PWJS1|start=144}}</ref>
;1836: “they have the appearance of being devout Christians. . . . They call themselves ‘Latter-day Saints,’ and profess to be the only true church, to have the only gospel order, consisting of apostles, elders, bishops, etc., etc., which several orders of the Christian hierarchy have been distinctly brought to light in the Book of Mormon”. <ref>{{CriticalWork:Eells:To Joshua Leavitt|pages=59}} (letter written on 1 April 1836 by James H. Eells who lived in Elyra, Ohio)</ref>
;1837: “a large society of Christians who style themselves ‘Latter-day Saints’ or Mormons.” (''Painesville Republican'', vol. 1, no. 31, 15 June 1837).
;1838: "The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning ''Jesus Christ'', that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are ''only appendages to it''". <ref>{{TPJS1|start=121}}</ref>
;1839: "This sect took its rise, A. D. 1830, in the county of Ontario, and State of New York. In April of that year, the society was ''organized as a Christian Church''". <ref>Francis G. Bishop, ''Brief History of the Church of Jesus Christ, of Latter Day Saints'' (Blum and Son, Salem, Massachusetts 1839), 2.</ref>
;1839: The Mormons “were singing a hymn as other good Christians are wont to do . . . . [One of them offered] a very good Christian prayer . . . . [which petitioned that the Mormons might have] Christian fortitude.” (''Peoria Register and North-Western Gazetteer'', vol. 3, no. 17, 27 July 1839)
:1839: {{CriticalWork:Dobson:Mormons|pages=xxx}}

===Statements that Mormons are Christians that were made in the 1840s===
;1840: “We want no religion but pure Christianity”. <ref>{{Book:Pratt:Plain Facts|pages=6}}</ref>
;1840: The heaven-born doctrines of christianity are so opposite to the vain, grovelling, and selfish sentiments of corrupt human nature, and the self-denying practices of genuine believers are so repugnant to the feelings of those whose nature is “earthly, sensual, and devilish,” that it is utterly unreasonable to suppose that anything like amity, concord or peace, can possibly exist between the church and the world. [{{Book:Taylor:Calumny Refuted|pages=1–12}}]
;1840: The citizens of Nauvoo are “a people, professing to be Christians.” (''Quincy Whig'', vol. 3, no. 13, 25 July 1840).
;1840: The Mormons retain “many truths which are held in common by different denominations of Christians.” (''The Alton Telegraph'', vol. 5, no. 46, 14 November 1840).
;1840: "We want no religion but pure Christianity." [{{Book:PP Pratt:Plain Facts|pages=5}}]
;1840: "If every friend to the cause of apostolic christianity, would subscribe and pay in advance for the above mentioned books [Book of Mormon, hymn books]...." [{{TS1|author=Anon.|article=Books!!!|vol=1|num=9|date=July 1840|start=139–40}} {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=2425&REC=14}}
;1841: “I understood from [the Mormons] as follows, . . . that they did not discard the Bible as used by other Christian sects”. <ref>{{TSfairwiki|author=Upper Mississippian|article=Nauvoo Mormon Religion|num=8|start=324|date=15 February 1841|vol=2}}; reprint of an article from the ''Upper Mississippian''</ref>
;1841: "why it is, that so many professing Christianity, and so many professing to reverence the sacred principles of our Constitution (which gives free religious toleration to all), have slandered, and persecuted ''this sect of Christians''." <ref>Extract from a Letter in the ''Juliet Courier'', dated from Monmouth, Illinois (June 1841); cited in {{HoC1|vol=4|start=381}}</ref>
;1841: "The object of our visit to your city is not to subvert any moral or truly Christian principle, or to promulgate any doctrine other than that which was advocated by Patriarchs, Prophets, Christ and the Apostles; which doctrine or gospel, we believe is the same invariable plan of salvation that it ever was, and that it ought to be taught, administered and obeyed in the present age, precisely as it was in the primitive or golden period of Christianity." [{{Periodical:Snow Winchester:Address to the Citizens of Salem|pages=574-76}}]
;1841: "Many of them have given up home and friends in obedience to what they consider the call of Christ, their Master.... The Mormons not only claim to be Christians, but the only Christians." [{{CriticalWork:Auburn Journal and Advertiser:December 1841:Mormons|pages=xxx}}]
;1842: “the great Christian city of Nauvoo”. <ref>''Chicago Democrat'', May 1842; editorial by John Wentworth</ref>
;1842: [Mormons teach that] "no man can be a Christian, or be admitted into the kingdom of God, unless he is baptized by immersion by an authorized person." [{{CriticalWork:RTM:Mormons|pages=345–46}}]
;1842: Hyrum Smith is "one of the most pious and devout christians in the world." (''New York Herald'' (19 February 1842); cited in Veritas, "The Mormon Prophets," ''Millennial Star'' 3 (May 1842): 8.)
;1842: Mormons “are Christians in the fullest sense of the term, believing in the Old and New Testaments.” (''The New York Herald'', vol. 7, no. 419, 16 May 1842).
;1842: Mormons are described as – “A ''Christian'' sect in Illinois.” (''Alton Telegraph and Democratic Review'', vol. 7, no. 25, 18 June 1842; emphasis in original).
;1842: "All these letters and documents [about the Mormons] disclose a most extraordinary movement in human affairs. What they mean we can hardly tell, but is it not time for some great religious revolution, as radical as Luther's, to take place in the ''Christian'' world?...Unlike ''all other Christian sects'', they adopt at once all the modern improvements of society, in art and literature; and from their singular religious faith give the highest enthusiasm to the movement at large. There is nothing odd, or singular, or absurd about them.” ("Wonderful Progress of Joe Smith, the Modern Mahomet.—Spread of the Mormon Faith, and a New Religious Revolution at Hand," ''N.Y. Herald'' (17 June 1842); emphasis added). <ref>Cited by {{WE | author=Helen Mar Whitney | vol=10|num=13|date=1 December 1881|start=97|end=99 }} Available in {{WV1|start=149}}</ref>
;1842: "Mr. Whitney then asked if we acknowledged any to be Christians except those who embraced our doctrines and joined our church." (Orson Hyde letter, ''Times and Seasons'', vol. 3, no. 18, 15 July 1842, 849).
;1842: A Baptist complained that a Church preacher "declined making an honest confession of those peculiarities which separate them as widely from the Baptists, as from every other denomination of the ''christian'' church." <ref>{{TSfairwiki|author="A Baptist," letter to the editor published in the ''North Staffordshire Mercury''|article=Difference Between the Baptists & Latter-day Saints|vol=3|num=23|date=1 October 1843|start=931|end=932}} {{ia}}</ref>
;1842: Wrote the ''Daily Sun'' of Cincinnati:
::Whatever this new doctrine may be, it is extremely pleasing to the world, and death to the constituted church creeds of every name but that of Mormon. It is destined to spread, for every man that takes it upon him to speak in its favor, is fully competent to make out his case. One is very much surprised to see with what facility they prove their doctrine from the holy scriptures. Mr. Adams remarked, that he did not care whether a man believed the Book of Mormon or not, so that he came forward with a broken heart, believing on the Lord Jesus Christ and in baptism for the remission of sins—let him come forth, and if God did not reveal to him the truths of the Book of Mormon, he need not believe it. [{{TS1|author=Anon.|article=Mormonism [Reprinted from the Daily Sun, Cincinnati]|vol=4|num=2|date=1 December 1842|start=28–29}} {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=3386&REC=5}}
;1842: "The Mormons were Christians in belief, and looked for the second Advent of Christ—when he shall come, surrounded by the angels of Heaven to dwell in person upon the earth....We confess that Mr. Winchester has changed our opinion of the sect; for we held them in contempt if not in abhorrence, from the representations we had read of them, whereas, if what Mr. Winchester states be true (and we have no reason to doubt him,) we can recognize them as professing Christians, tinged with peculiarities on particular points." [{{TS1|author=Anon.|article=Mormons, or Latter Day Saints|vol=4|num=2|date=1 December 1842|start=27–28}} Reprinted from the ''Baltimore Clipper''. {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=3382&REC=6}}]
;1843: "So far we are agreed with ''other Christian denominations''. They all preach faith and repentance. The gospel requires baptism by immersion for the remission of sins, which is the meaning of the word in the original language—namely, to bury or immerse". <ref>{{TPJS1|start=314}}</ref>
;1843: Joseph Smith, in a public discourse, compared the Mormons to other denominations of Christians. (''New York Spectator'', vol. 46, no. 46, 23 August 1843).
;1844: The Mormons are “calling themselves Christians . . . . Christians, as they claim to be.” (''The Warsaw Signal'', NS no. 4, no. 121, 6 March 1844).
;1844: “The ''[Saturday] Courier'' should for the sake of truth and consistency, strike its flag of neutrality in RELIGION, while it wages a war of extermination against the Mormons; the only sect in Christendom, who in this nineteenth century can exhibit the irresistible evidence of martyrdom, in support of its cause”. <ref>{{TS1|author=Philadelphia Sun reprint|article=Magna est veritas, et praevalebit’ (Not sure of translationvol=5|num=15|date=15 August 1844|start=621}}</ref>
;1844: "On Sunday I was invited to give, in a public discourse, the points of difference between faith of the Latter-day Saints and ''other professors of'' [p.417] ''the Christian religion''." <ref>D.S. Hollister to Joseph Smith, 9 May 1844; cited in {{HoC|vol=6|start=416|end=417}}</ref>

===Statements that Mormons are Christians that were made in the 1850s===
;1853: Now, we ARE believers in the Bible, and in consequence of our unshaken faith in its precepts, doctrine, and prophecy, may be, attributed "the strangeness of our course," and the unwarrantable conduct of many towards this people. Come, my brother Presbyterian; come, my brother professors of every persuasion of long standing and popular distinction in the world, who are dubbed with the word "ORTHODOX;" come, ''we are all good Christians''; I find no fault with you—why should you find fault with me? <ref>{{JDfairwiki|author=Brigham Young|title=Effects and Privileges of the Gospel|date=24 July 1853|vol=1|disc=35|start=237|end=237}}</ref>
;1854: “Mormonites . . . . call themselves Christians, it is true” (''The Daily Globe'', vol. 6, no. 261, 5 October 1854).
;1857: "Their religious teachers of Mormonism, preach to them, as they call it, "Christianity in its purity." (S[olomon] N. Carvalho, ''Incidents of Travel and Adventure in the Far West; with Col. Fremont's Last Expedition'', chapter 22. {{link|url=http://www.jewish-history.com/wildwest/carvalho/carval22.html}}
;1859: We, as Christians, are divided and subdivided into many systems varying in doctrinal points. This one says, "I am right;" and that one says, "I am right;" another rises up and varies, more or less, from the doctrines of the Church he has left, and says he is right. <ref>{{JDfairwiki|author=Brigham Young|date=22 May 1859|vol=7|disc=22|start=148|title=Government of God}}; {{DN1|vol=9|num=13|date=1 June 1859|start=104|article=Government of God|author=Brigham Young}}</ref>

===Statements that Mormons are Christians that were made in the 1860s===
;1861: "…who is there that was not startled when he heard that a sect, affecting to be Christian beyond all other sects, which had sprung up in broad day from amidst the civilization of the United States…" <ref>Juley Remy, ''Journey to Great Salt Lake City'' (1861), 2:82–83; cited by {{WorksOfAbraham1|start=195}}.</ref>
;1863:Should you ask ''why we differ from other Christians''...Are all this people, in the Scriptural sense, Christians? They should be. Do they all serve God with an undivided heart? They should. Many of them do, seeking daily to do his will. <ref>{{JDfairwiki|author=Brigham Young|title=Advice To California Emigrants. — The Principles Of The Gospel, etc.|date=8 July 1863|vol=10|disc=46|start=230|end=231}}</ref>
;1864:The Latter-day Saints ''differ from their Christian brethren''. <ref>{{JDfairwiki|author=Brigham Young|title=Difference Of Ideas Entertained Respecting God, etc.|date=31 July 1863|vol=10|disc=60|start=318|end=319}}</ref>
;1866: Now, ''we as Christians'' desire to be saved in the kingdom of God. <ref>{{JDfairwiki|author=Brigham Young|title=Remarks by President Brigham Young|date=19 August 1866|vol=11|disc=41|start=268|end=268}}</ref>
;1866: President B. Young preached a very interesting and instructive discourse, in which he showed that professing Christians believe all that the Jews believe, which appertains to life and salvation, and have accepted principles in advance of the Jews, including faith in the Lord Jesus Christ; and that the Latter-day Saints receive all believed in by other professing Christians, appertaining to life and salvation, accepting, as a part of their religious faith, principles in advance of them which are taught in the Scriptures. He touched upon the history of the Jewish people, showing the penalties which they had incurred by disobedience to the commandments of God, and pointing to the promises made to the patriarchal fathers concerning them. And deduced that if the condition of professing Christians is to-day better than that of the Jews, for believing more of the revelations of God, so the condition of the Saints is preferable to that of the other inhabitants of Christendom, in accepting all the revelations which the Lord has been pleased to give. <ref>{{DNW1|author=Brigham Young|vol=15|num=109|date=4 March 1866 |start=page?}}; cited in {{BYA1|vol=5|start=32}}</ref>
;1866: "On one occasion one of the native brethren who had been persecuted, claimed his rights as a Swiss citizen, and the question was brought up in the Swiss Congress, Are the 'Mormons' Christians? After some discussion, the conclusion was arrived at that they were, and must accordingly be protected." <ref>{{MS1|vol=28|num=12|date=24 March 1866|start=179|author=William W. Riter|article=Minutes of a General Council; Birmingham,England; January 5, 1866}}</ref>

;1869: Thomas J. Turner (a critic):"...Mormonism is a form of religion 'grant it, a false religion' nevertheless, it claims to be the true Christian religion...."<ref name="defining">{{Article:Bradshaw:Defining Adultery/Full title|pages=416n45, citing ''Debates and Proceedings of the Constitutional Convention of the State of Illinois, Convened at the City of Springfield, Tuesday December 3, 1869'' (Springfield, April 29-30, 1870), 1561}}</ref>

===Statements that Mormons are Christians that were made in the 1870s===
;1870:Have you embraced truth, Latter-day Saints? Have you anything different from ''other Christians''? <ref>{{JDfairwiki|author=Brigham Young|title=The Saints Are A Strange People Because They Practise What They Profess|date=20 February 1870|vol=13|disc=26|start=237|end=238}}</ref>
;1871: If you should have visits here from those professing to be Christians, and they intimate a desire to preach to you, by all means invite them to do so. Accord to every reputable person who may visit you, and who may wish to occupy the stands of your meeting houses to preach to you, the privilege of doing so, no matter whether he be a Catholic, Presbyterian, Congregationalist, Baptist, Free-will Baptist, Methodist, or whatever he may be; and if he wishes to speak to your children let him do so. Of course you have the power to correct whatever false teachings or impressions, if any, your children may hear or receive. I say to parents, place your children, as far as you [p.196] have an opportunity to do so, in a position or situation to learn everything in the world that is worth learning. You will probably have what is called a ''Christian Church here; they will not admit that we are Christians'', but they cannot think us further from the plan of salvation as revealed from heaven than we know them to be, so we are even on that ground, as far as it goes. <ref>{{JDfairwiki|date=3 June 1871|author=Brigham Young|vol=14|disc=26|start=195|end=196|title=Discourse by President Brigham Young}}; {{MS|vol=33|num=27|date=4 July 1871|article=Discourse by President Brigham Young|start=418|end=420|author=Brigham Young}}; DNW 20:235.</ref>
: We are preaching to the people far and near; our Elders are traveling through the earth; strangers are coming here, and we are declaring to them that the Gospel of the Son of God is true. Whether they believe or not, it is no matter. That book (the Bible)contains the words of the Almighty…. I know of the bright promises which he gave to his disciples anciently. I live in the possession of them, and glory in them and in the cross of Christ, and in the beauty and holiness that he has revealed for the salvation and exaltation of the children of men. I do wish we would live to them, and may the Lord help us. <ref>{{JDfairwiki|author=Brigham Young|date=27 August 1871|vol=14|disc=31|start=227|title=Remarks by President Brigham Young}}; {{DN|vol=20|num=31|date=6 September 1871|author=Brigham Young|author=Discourse by President Brigham Young|start=357|end=358}}</ref>
;1872:''We, as Christians'', believe in God, in Christ and in his atonement, in repentance and obedience, and in receiving the Spirit. <ref>{{JDfairwiki|author=Brigham Young|title=Riches — Hurry — Fashion — Helping The Poor — Mysteries|date=26 May 1872|vol=15|disc=7|start=42|end=42}}</ref>
: "we take the liberty to believe the Bible, which our fellow Christians, generally throughout the world, profess to believe in…” <ref>{{JDfairwiki|author=John Taylor|date=3 March 1872|title=Discourse by Elder John Taylor|vol=14|disc=45|start=338}} {{DN1|num=36|vol=21|author=Discourse by Elder John Taylor|date= 13 March 1872|start=65, second column}}</ref>
:: “We are looking for him [i.e. Second coming of Christ]. The Christians of all denominations expect that he will appear in the clouds of heaven with power and great glory. The Latter-day Saints expect this in common with all other Christians.” <ref>{{JDfairwiki|author=Orson Pratt|title=Discourse by Elder Orson Pratt|date=10 March 10 1872|vol=14|disc=46|start=348}}; {{DN1|author=Orson Pratt|article=Discourse by Elder Orson Pratt|vol=21|date=20 March 1872|start=77, fourth column}}</ref>
;1876:These are only a few reflections, when we take into consideration ''our Christian religion''. <ref>{{JDfairwiki|author=Brigham Young|title=Discourse By President Brigham Young|date=15 August 1876|vol=18|disc=26|start=217|end=217}}</ref>
:Brother Cannon speaks of Christians. ''We are Christians'' professedly, according to our religion. <ref>{{JDfairwiki|author=Brigham Young|title=Discourse By President Brigham Young|date=17 September 1876|vol=18|disc=29|start=231|end=231}}</ref>
:“How shall we, as Christians, reconcile these words of our Savior with the reception everywhere given by the world to Messrs. Moody and Sankey? They are, professedly, Christian ministers, yet they are largely entertained by the world, extolled by the world, and apparently loved by the world….” <ref>{{MS1|vol=38|date=6 March 1876|start=152|author=Editorial (Elder David McKenzie)|num=10|article=Christianity and Revivalism}}</ref>
:“But Joseph Smith reiterates the Savior’s promises. He has no fear of being proved a false teacher. He professes to be a Christian minister called and sent of God….” <ref>{{MS|vol=38|date=27 March 1876|start=200|end=201||author=Editorial (Elder David McKenzie)|num=13|article=Gifts of the Holy Ghost}}</ref>
:“Immediate revelation was the life of primitive Christianity, and when that ceased to be given to men, Christianity waxed feeble, waned and died. With the restored Gospel came immediate revelation, and Christianity was born again upon the earth.” <ref>{{MS1|vol=38|date=3 April 1876|start=217|author=Editorial (Elder David McKenzie)|num=14|article=Evidences of the Truth}}</ref>

===Statements that Mormons are Christians that were made in the 1880s===
;1881: ''We are a Christian community''; we believe in God and in Jesus Christ... <ref>{{MS1|vol=43|date=9 May 1881|start=292|author=Francis M. Lyman|num=19|article=General Conference (5 April 1881)}}</ref>
===Statements that Mormons are Christians that were made in the 1890s===
;1892: "What a singular sort of ‘Christian community’ that must be that will not tolerate an unorthodox Christian society in its midst!” <ref>{{DNW1|author=Editorial on citizens of Beaver Dam, Virginia removing Mormon Elders by force to another part of the state|vol=45|num=13|article=A Singular Sort of ‘Christianity’|date=17 September 1892|start=396}}</ref>
:“The insinuation in this [written attack on the LDS by a Protestant minister in SLC] is to the effect that a ‘Mormon’ is not a Christian, and the ‘Mormon’ religion is not a Christian religion, and further that the Supreme Court of the United States has virtually so decided…. But if a ‘Mormon’ is not a Christian then there are no Christians in America…. A member of the Church of Jesus Christ of Latter-day Saints is at least as fairly entitled to the appellation of a Christian as a member of the Presbyterian Church” <ref>{{DNW1|author="Intolerant Discrimination"|article=Intolerant Discrimination|vol=45|num=14|date=24 September 1892|start=441}}</ref>
:“[with reverence to Revelation 1. 12] We accept—as all Christians do—that God inspired the words ‘to see the voice.’” <ref>{{DNW1|author="The Book of Mormon"|article=The Book of Mormon|vol=45|num=25|date=10 December 1892|start=780}}</ref>

===Statements that Mormons are Christians that were made in 1900-1950===
;1907: If it be true Christianity to accept Jesus Christ in person and his mission as divine; to revere him as the Son of God, the crucified and risen Lord, through whom alone mankind can attain salvation; to accept his teachings as a guide, to adopt as a standard and observe as a law the ethical code he promulgated; to comply with the requirements prescribed by him as essential to membership in his Church, namely, faith, repentance, baptism by immersion for the remission of sins, and the laying on of hands for the gift of the Holy Ghost,—if this be Christianity, ''then are we Christians'', and the Church of Jesus Christ of Latter-day Saints is a Christian church. <ref>{{IE|author=First Presidency|article=Address to the World|vol=10|date=May 1907|start=481|end=495}}</ref>
;1917: [W]e are a Christian people, we believe in the Lord Jesus Christ, and we feel that it is our duty to acknowledge him as our Savior and Redeemer. <ref>Joseph F. Smith, General Conference address (April 6, 1917)</ref>

===Statements that Mormons are Christians that were made after 1950===
;1956: We are not Catholic, Protestant, nor Jewish, and yet this disclaimer should not be taken to mean we are not Christian. You who heard the powerful address of President Clark this morning will know that ''we are Christians'', for central to everything we believe and teach is our faith that Jesus is the Christ, the Son of God. We are grateful for our Judeo-Christian heritage, for the Holy Bible which we accept without reservation as the word of God, except as to some errors that have crept in through translations. <ref>{{IE|author=Hugh B. Brown|article=Discourse|vol=10|date=December 1956|start=949|end=949}}</ref>
;1997: Jacob Neusner, one of the great Judaism scholars of the twentieth century: "Christianity encompasses a remarkably diverse set of religious systems that have some qualities in common—belief in Jesus Christ—but also differ deeply, especially about matters on which they seem at first glance to concur. For example, who, exactly was, and is, Jesus Christ? No one imagines that by describing a single common denominator Christianity tells us about one unitary religion. Catholic, Protestant, and Orthodox, Methodist, Mormon, and Lutheran—each is comprised by clearly delineated groups of Christians, all of them with their respective systems of belief and behaviour...as the world knows Christianities, but no single Christianity, so the world has known, and today recognizes, diverse Judaisms, no single Judaism." <ref>Jacob Neusner, ''The Way Of Torah'', 6th edition, (Belmont, California: Wadsworth Publishing Company, 1997), 15. ISBN 0534516033.</ref>
;2006: Bart Ehrman, a leading expert on the text of the New Testament: "...just as ''Christianity today'' is incredibly diverse (compare the Roman Catholics with ''the Mormons'' with the Pentecostals with the Seventh Day Adventists with the Eastern Orthodox… and so on!), it was even more diverse in the early centuries..." ("A Few Questions for Bart Ehrman," ''Oxford University Press Blog (OUPblog)'' (9 October 2006). {{link|url=http://blog.oup.com/2006/10/a_few_questions_3/}}
Clearly, the Church has "claimed" to be Christian for a long time, and even hostile critics realized it. To insist that this is a new, public relations move is false. Neutral observers have also seen the Church as Christian. Only a recent, intolerant fringe of fundamentalist Christianity has tried to exclude the Church from Christianity by self-serving definitions.
</onlyinclude>
{{notas}}



[[en:Question: Did Mormons only recently claim to be Christian?]]
[[es:Pregunta: ¿Los mormones sólo recientemente afirmaron ser cristianos?]]

Pergunta: Será que Martin Harris mudar de religião cinco vezes antes da Restauração?

2017-07-25T15:05:04Z

FairMormonBot: Robô: A modificar es:Pregunta: ¿Acaso Martin Harris cambiar su religión cinco veces antes de la Restauración? para es:Pregunta: ¿Martin Harris cambió su religión cinco veces antes de la Restauración?

{{FairMormon}}
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{{translate}}
==Question: Did Martin Harris change his religion five times prior to the Restoration?==
===Palmyra sources do not yet prove that Martin was a Quaker, though his wife probably was, and there is no evidence yet that associates Martin with the Baptist or Presbyterian churches===

This is an old charge from one of the earliest anti-Mormon works. Richard L. Anderson noted:
<blockquote>
The arithmetic of Martin's five religious changes before Mormonism is also faulty. The claim comes from the hostile Palmyra affidavits published by E. D. Howe; G. W. Stoddard closed his in sarcasm against Martin Harris: "He was first an orthodox Quaker, then a Universalist, next a Restorationer, then a Baptist, next a Presbyterian, and then a Mormon."<ref>{{CriticalWork:Howe:Mormonism Unvailed|pages=251}}</ref> Palmyra sources do not yet prove that Martin was a Quaker, though his wife probably was.<ref>{{CriticalWork:Tucker:Origin Rise and Progress of Mormonism|pages=41}} </ref> And no evidence yet associates Martin with the Baptist or Presbyterian churches. Note that the other two names are religious positions, not necessarily churches—philosophical Universalists dissent from traditional churches in believing that God will save all, and Restorationists obviously take literally the many Bible prophecies of God's reestablished work in modern times. An early Episcopal minister in Palmyra interviewed Martin and reduced his five positions to two: "He had been, if I mistake not, at one period a member of the Methodist Church, and subsequently had identified himself with the Universalists."<ref>John A. Clark, ''Episcopal Recorder'' 18 (1840):94.</ref> Of course Martin could have been a Universalist and Restorationer simultaneously. This view fits what other Palmyra sources say about Martin Harris. In the slanted words of Pomeroy Tucker, who knew him personally, "He was a religious monomaniac, reading the Scriptures intently, and could probably repeat from memory nearly every text of the Bible from beginning to end, chapter and verse in each case."<ref>Tucker, ''Mormonism'', 52.</ref>
</blockquote>

===Martin Harris: "In the year 1818—52 years ago—I was inspired of the Lord and taught of the Spirit that I should not join any church, although I was anxiously sought for by many of the sectarians"===

This impression of Martin as Bible student outside of organized religions is just what Martin says in his little-known autobiography of this period:

<blockquote>
In the year 1818-52 years ago—I was inspired of the Lord and taught of the Spirit that I should not join any church, although I was anxiously sought for by many of the sectarians. I was taught two could not walk together unless agreed. What can you not be agreed [is] in the Trinity because I cannot find it in my Bible, Find it for me, and I am ready to receive it. . . . Others' sects, the Episcopalians, also tried me—they say 3 persons in one God, without body, parts, or passions. I told them such a God I would not be afraid of: I could not please or offend him. . . . The Methodists took their creed from me. I told them to release it or I would sue them . . . The Spirit told me to join none of the churches, for none had authority from the Lord, for there will not be a true church on the earth until the words of Isaiah shall be fulfilled. . . . So I remained until the Church was organized by Joseph Smith the Prophet. Then I was baptized . . . being the first after Joseph and Oliver Cowdery. And then the Spirit bore testimony that this was all right, and I rejoiced in the established Church. Previous to my being baptized I became a witness of the plates of the Book of Mormon.<ref>Testimony of Martin Harris, dictated to Edward Stevenson, Sept. 4, 1870, Stevenson microfilm collection, after journal, vol. 32. Researchers are greatly indebted to descendant Joseph Grant Stevenson for locating and publishing this document in the Stevenson Family History (Provo, Utah: Stevenson Publishing Co., 1955), 1:163-64. Appreciation also goes to Max Parkin for reminding me of the item, no. 1043 in Davis Bitton, Guide to Mormon Diaries and Autobiographies (Provo, Utah: Brigham Young University Press, 1977), p. 146. My text follows my rereading of the microfilm. Martin's view of being baptized right after the first two elders probably refers to events of April 6, 1830.</ref>

The above is Martin Harris's creed, held for the half-century before giving this statement on returning to the Church, plus the five additional years that he lived in Utah. For the dozen years prior to joining Mormonism he was a seeker, like scores of other LIDS converts, and through life never departed from his confidence that the Bible prophecies were fulfilled in the Restoration through Joseph Smith. This core belief was what everything else related to, the structure that stood before, during, and after any gingerbread decorations at Kirtland.<ref>{{Book:Anderson:Investigating the Book of Mormon Witnesses|pages=169-170}} </ref></blockquote>

In any case, such a charge is simply ''ad hominem''--to deny Harris' testimony because of beliefs he had prior to the restoration.
</onlyinclude>
{{notas}}


[[Category:Carta a um Diretor SEI]]

[[en:Question: Did Martin Harris change his religion five times prior to the Restoration?]]
[[es:Pregunta: ¿Martin Harris cambió su religión cinco veces antes de la Restauración?]]

Pergunta: Foi a "semana" desconhecido na antiga América?

2017-07-25T15:05:02Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿La "semana" era desconocida en la antigua América?

{{FairMormon}}
<onlyinclude>
==Pergunta: Era o termo "semana" desconhecido na antiga América?==
===Algumas culturas do Novo Mundo possuíam uma semana de 7 dias===

Críticos alegam que não havia um conceito de uma semana de 7 dias no Novo Mundo, e por essa razão, a referência do Livro de Mórmon a "semanas" é um anacronismo. De fato, algumas culturas do Novo Mundo possuíam uma semana de 7 dias.

Entretanto, o Livro de Mórmon não especifica suas "semanas" eram--Diferentes culturas variavam na duração de suas semanas. É também irracional esperar que uma civilização posterior do Novo Mundo reteria um calendário Nefita com implicações religiosas.

Ao pesquisar a possibilidade de que alguma civilização do Novo Mundo possuía uma semana de 7 dias, Helen Neuenswander concordou com Eric Thompson que isso provavelmente era o caso entre os Maias.<ref>Helen Neuenswander, “Vestiges of Early Maya Time Concepts in Contemporary Maya (Cubulco Achi) Community: Implications for Community,” ''Estudios de Cultura Maya'' 13 (1981): 125–163.</ref> Tal imitação do padrão utilizado no Velho Mundo não é tão improvável como parece à primeira vista, considerando que o número "quatro" possui grande importância simbólica para muitas culturas do Novo Mundo. O mês lunar de 28 dias é facilmente dividido em quatro semanas de 7 dias cada, tornando tal unidade de contagem do tempo lógica.

O Novo Mundo utilizou múltiplos calendários, e frequentemente possuíam mais de um calendário em uso em uma determinada civilização. (Até mesmo em nossos dias Judeus e Mulçumanos possuem seus próprios calendários lunares, o qual utilizam para determinar períodos sagrados de tempo, ao passo que ainda utilizam e fazem referência ao calendário 'secular" solar.)

O Livro de Mórmon menciona semanas, mas não nos diz quantos dias elas continham. Apenas nossa própria parcialidade cultural nos conduz a acreditar que tais semanas possuíam 7 dias de duração. Mesmo que os crentes Nefitas tivessem utilizado um calendário de 7 dias por propósitos religiosos (provavelmente em união com outros calendários), isso por si só não é uma razão para insistir na ideia de que tal calendario deve ser conhecido ou amplamente utilizado em civilizações posteriores. Se já não mais havia uma razão cultural válida para contar o tempo dessa maneira, então tal calendário poderia facilmente cair em desuso.

</onlyinclude>
{{notas}}



[[en:Question: Was the "week" unknown in ancient America?]]
[[es:Pregunta: ¿La "semana" era desconocida en la antigua América?]]

Pergunta: crenças ou práticas Do Mormon excluí-los de ser considerado cristão?

2017-07-25T15:05:01Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Las creencias o prácticas mormones las excluyen de ser consideradas cristianas?

{{FairMormon}}
<onlyinclude>
{{translate}}
==Question: Do Mormon beliefs or practices exclude them from being considered Christian?==
===Latter-day Saints are not excluded from being considered Christans by belief or practice===

When critics make the claim that LDS are not Christian, they typically will present a laundry list of doctrines and practices that they believe put LDS outside the category of "Christian." At its base, this claim is an excellent example of the [[Logical_fallacies#No_true_Scotsman | No true Scotsman]] fallacy.

There are two problems with such lists. The first, and most important, is that the original and enduring meaning of "Christian" has been a person or group whose beliefs or practices are founded on the life and/or teachings of Christ. That is, all groups whose religion is founded on Jesus of Nazareth have been classified as Christian since the term was first coined in the first century, regardless of specific beliefs and practices. "Christian" has always included such wildly diverse groups as the Ebionites, the Marcionites, and the Christian Gnostics of ancient times, along with Unitarians and Coptic Christians in modern times. Critics may believe that LDS are "false Christians" or "heretical Christians" or "hell-bound Christians," seeing that such terms are subjective and without standard definitions, but neither belief nor practice can exclude any group from the family of Christian religions and denominations if that group claims to be founded on the life or teachings of the first-century Jesus of Nazareth.

===The list of objectionable beliefs and practices used to exclude LDS from the Christian family are lists of beliefs and practices that are found in other groups that are clearly classified as Christian===

The second problem with the critics' list is that their list of objectionable beliefs and practices used to exclude LDS from the Christian family are lists of beliefs and practices that are found in other groups that are clearly classified as Christian. The claimed bases for the charge that the LDS are not Christians include:
* LDS do not accept creedal [[Godhead_and_the_Trinity | Trinitarianism]] as set out by the [[Nature_of_God/Trinity/Nicene_creed|Nicene creed]]. This means that they conceive of Jesus and Satan as being spiritual '[[Jesus_Christ_is_the_brother_of_Satan | siblings]]' in terms of their ultimate origin, if not their nature or religious status.
* Because of different understandings about God, some Christian critics accuse the LDS of worshipping [[Jesus Christ/Worship different Jesus | a different Jesus]]
* LDS have doctrines which differ from many forms of "traditional" Christianity:
** [[Plan of salvation/Premortal existence |premortal existence]]
** [[Mormonism and temples/Baptism for the dead | vicarious work for the dead]]
** eternal marriage and families
** three degrees of glory
** [[Mormonism and the nature of God/Deification of man|Deification of man]] {''theosis''}
* LDS use [[Mormonism and the Bible/Open canon vs. closed canon| additional scripture]] with the [[Mormonism and the Bible/Completeness| Bible]]
* LDS do not accept ''[[Creation/Creatio ex nihilo | creatio ex nihilo]]''
* LDS do not accept the traditional view of ''[[Plan of salvation/Original sin | original sin]]''
* LDS heed the teachings of [[Joseph Smith/Status in LDS belief | Joseph Smith]] and other [[Mormonism and prophets|modern prophets]]
* LDS reject such doctrines as [[predestination]] to salvation or damnation

===All of these doctrinal differences have been held not just by the LDS, but by other Christians as well===

However, all of these doctrinal differences have been held not just by the LDS, but by other Christians as well, including the early Christians of the first and second centuries. <ref>For a discussion by a non-LDS, conservative evangelical on points of doctrine upon which modern evangelical Christianity differs with the doctrines taught by the early Christian Fathers, see: {{Heretics1|start=1}}{{link|url=http://books.google.com/books?id=j7K4S5n8hVAC&printsec=frontcover&dq=Will+The+Real+Heretics+Please+Stand+Up:+A+New+Look+at+Today's+Evangelical+Church+in+the+Light+of+Early+Christianity&hl=en&ei=VIYkTorbDOnmsQKtoYmvAw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCkQ6AEwAA#v=onepage&q&f=false}}</ref> These Christians:

* were not Trinitarians, since the creeds were not yet formulated
* did not teach ''creatio ex nihilo''
* did not consider "the Bible" to be the sole authoritative scripture, since it was not compiled until centuries later
* considered some writings to be authoritative which many modern Christians now reject
* taught ''theosis'', or human deification through Christ
* followed living prophets (the apostles)

One might debate whether these Christians were ''correct'' or ''complete'' in their beliefs, but can the critics seriously exclude them from the family of Christians? <ref>For a discussion of these issues, see {{Periodical:Peterson Ricks:Comparing LDS Beliefs to Early Christianity}} </ref>

===Critics of Mormonism essentially create a definition of "Christian" that includes their brand of Christianity, and excludes others with whom they disagree===

The critics essentially create a definition of "Christian" that includes their brand of Christianity, and excludes others with whom they disagree. The merriam-webster dictionary defines the word Christian to mean "one who professes belief in the teachings of Jesus Christ". <ref>Christian. 2012. In Merriam-Webster.com. Retrieved November 24, 2012, from http://www.merriam-webster.com/dictionary/Christian</ref> The Oxford Dictionaries Online defines the word Christian as "a person who has received Christian baptism '''or''' is a believer in Jesus Christ and his teachings". <ref>"Christian". Oxford Dictionaries. April 2010. Oxford Dictionaries. April 2010. Oxford University Press. 24 November 2012 <http://oxforddictionaries.com/definition/american_english/Christian>. </ref> Critics have the right to disagree, but their claim that Mormons are not Christian is just their opinion or their religious belief.
</onlyinclude>
{{notas}}



[[en:Question: Do Mormon beliefs or practices exclude them from being considered Christian?]]
[[es:Pregunta: ¿Las creencias o prácticas mormones las excluyen de ser consideradas cristianas?]]

Pergunta: Os ladrões de Gadiânton no Livro de Mórmon, na verdade, faz referência ao pânico anti-maçônica da época de Joseph Smith?

2017-07-25T15:05:00Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Las referencias a los ladrones de Gadiantón en el Libro de Mormón realmente se refieren al pánico anti-masónico de la era de José Smith?

{{FairMormon}}
<onlyinclude>
{{translate}}
==Question: Are the Gadianton robbers in the Book of Mormon actually references to the anti-Masonic panic of Joseph Smith's era?==
===Joseph's contemporaries did not embrace the allegedly obvious link between the Book of Mormon and masonry===

Some claim that the Gadianton robbers are thinly disguised references to the anti-Masonic panic of Joseph Smith's era. However, Joseph's contemporaries did not embrace the "obvious" link between the Book of Mormon and masonry. Proponents or opponents of Masonry simply tended to blame their opponents for Mormonism.

Given Joseph Smith's long family involvement with the institution of Freemasonry and the fact that he would, in 1842, become a Mason himself, it seems unlikely that anti-Masonry was the "environmental source" of the Gadianton robbers found in the Book of Mormon. The members of his day likewise had little enthusiasm for anti-Masonic sentiments.

Any similarities in language between some anti-Masonic agitators and the Book of Mormon are more plausibly explained by the fact that similar words can be—and were—used to describe a variety of different tactics and organizations.

The claim that "secret combinations" was always used to refer to Masons is clearly false.
</onlyinclude>
{{notas}}



[[en:Question: Are the Gadianton robbers in the Book of Mormon actually references to the anti-Masonic panic of Joseph Smith's era?]]
[[es:Pregunta: ¿Las referencias a los ladrones de Gadiantón en el Libro de Mormón realmente se refieren al pánico anti-masónico de la era de José Smith?]]

Pergunta: Os Mórmons adoram um "diferente Jesus"?

2017-07-25T15:04:59Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Los Mormones adoran a un "Jesús diferente"?

{{FairMormon}}
<onlyinclude>
{{translate}}
==Question: Do Mormons worship a "different Jesus"?==
===LDS Christians and other Christians agree on the vast majority of points on Jesus' nature, mission, and indispensable role in salvation===

Some Christians claim that despite the Saints' witness of Christ, they worship "a different Jesus" and so are not entitled to consider themselves "Christians." Rather than illuminating LDS Christians' or non-LDS Christians' beliefs about Jesus, this accusation is simply an attempt to spread discord and confusion.

LDS Christians and other Christians agree on the vast majority of points on Jesus' nature, mission, and indispensable role in salvation.

===The LDS differ from other Christians only in that they tend to believe ''additional'' things about Jesus===

The LDS differ from other Christians only in that they tend to believe ''additional'' things about Jesus, since they have other scriptures (such as the [[Book_of_Mormon_basics |Book of Mormon]]) which provide them with further information. This information complements the Biblical beliefs which they share with the whole Christian world.

The most important recent document to discuss the beliefs of the Church of Jesus Christ of Latter-day Saints regarding our Lord and Savior is found in "The Living Christ: The Testimony of the Apostles." <ref>{{Ensign1|author=Twelve Apostles|article=The Living Christ: The Testimony of the Apostles, Church of Jesus Christ of Latter-day Saints|date=December 2004|start=4}}{{link|url=https://www.lds.org/ensign/2004/12/the-living-christ-the-testimony-of-the-apostles-the-church-of-jesus-christ-of-latter-day-saints?lang=eng}}</ref>

Latter-day Saints believe the following:
[[Image:Another jesus protest 2.jpg| 200px|right|A protester at the April 2003 LDS General Conference attempts to convince others that members of the Church do not believe in the Biblical Jesus. Members of the Church may believe some different things ''about'' Jesus, but this does not mean they worship a different being than the protester.]]
* Jesus is the Christ, the promised Messiah
* Jesus of Nazareth is the Only Begotten Son of the Father
* Jesus was born of a virgin birth to Mary
* Jesus is perfect, without sin
* Jesus is the way, the truth, and the life. No one can come to the Father, but by Him
* Jesus performed miracles. He:
** healed the sick
** opened eyes of the blind
** opened ears of the deaf
** forgave sins
** cast out demons and evil spirits
** changed water into wine
** multiplied loaves and fishes
** raised the dead
* Jesus was foreshadowed by, and fulfilled, the law of Moses
* Jesus suffered and died for the sins of all humanity
* Jesus was crucified under Pontius Pilate, died, was buried, and rose again
* Jesus appeared in resurrected form to Mary, Thomas, the apostles, five hundred brethren at once
* Jesus ascended to the Father to sit down on the right hand of His power
* Jesus converted Saul of Tarsus on the road to Damascus
* Jesus will come again to reign in glory with all the faithful

To be sure, there are doctrinal differences between some Christians and the Latter-day Saints. But, this is true of virtually all Christians:

<blockquote>
Christians have argued, often passionately, over every conceivable point of Christian doctrine from the filioque to the immaculate conception. There is scarcely an issue of worship, theology, ethics, and politics over which some Christians have not disagreed among themselves. <ref>David Steinmetz, "Christian Unity: A Sermon by David Steinmetz," ''News and Notes'' 5/6 (April 1990); cited by {{aremormonschristians|start=36|end=37}}</ref>
</blockquote>

===Latter-day Saints have no quarrel with the idea that some of their beliefs about Jesus may differ from those of other Christians===

Latter-day Saints have no quarrel with the idea that some of their beliefs about Jesus may differ from those of other Christians. If there were no differences in belief at all, it would make little sense to have the hundreds of Christian denominations which exist.

But, it is insulting and unfair to insist that the LDS do not worship the "same" Jesus as other Christians. By analogy, a Protestant might consider Martin Luther an inspired instrument in the hands of God to reform the wayward Christian Church. A Catholic might rather consider Luther to be a wayward priest who was gravely mistaken. Clearly, the opinions about Luther may differ, but it would be absurd to insist that Catholics and Lutherans are each talking about a ''different'' Luther.
</onlyinclude>
{{notas}}



[[de:Frage: Verehren Mormonen einen „anderen Jesus”?]]
[[en:Question: Do Mormons worship a "different Jesus"?]]
[[es:Pregunta: ¿Los Mormones adoran a un "Jesús diferente"?]]

Pergunta: Santos dos Últimos Dias acreditam em um "diferente" do que Jesus "mainstream" cristãos?

2017-07-25T15:04:58Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Los Santos de los Últimos Días creen en un Jesús "diferente" que en los cristianos "corrientes"?

{{FairMormon}}
<onlyinclude>
{{translate}}
==Question: Do Latter-day Saints believe in a "different" Jesus than "mainstream" Christians?==
==="Mormon Beliefs About Jesus" versus "Christian Beliefs About Jesus": Mormons worship the Jesus Christ of the Bible===

It would be enlightening for any Latter-day Saint to read this description of the "Mormon Jesus" in the left column and see just how much of this is recognizable as church doctrine. The list is taken from page ''One Nation Under Gods'', p. 378 (PB). This claim is repeated in the author's later work [[Becoming Gods#The "Mormon Jesus" versus the "Traditional Jesus"|''Becoming Gods''—The "Mormon Jesus" versus the "Traditional Jesus"]].
{| valign="top" border="1" style="width:100%; font-size:100%"
!width="40%"|The "mainstream Christian" author's misrepresentation of "Mormon Beliefs About Jesus"
!width="40%"|Jesus Christ, as He is actually viewed by Latter-day Saints
!width="20%"|For more information...
|-
|A ''literal'' son (spirit-child) of a god (Elohim) and his wife.||
*Latter-day Saints believe that ''everyone'' is a spirit child of Heavenly Father, including Jesus. What is a spirit child? We don't have the details.
*Our eternal nature was organized into a spirit person, whatever that is. We don't know the details. We don't know the process by which we became a spirit person.
*The difference between us is that Jesus is divine, while the rest of us are not.
*Why the emphasis on the word "literal"? Apparently, to once again call attention to the subject of [["Celestial sex"|"Celestial Sex."]]
||
*[[Jesus Christ's conception]]
|-
|The elder brother of all spirits born in the pre-existence to Heavenly Father.||
*Latter-day Saints do not claim to know by what method a spirit is "born."
*Christ is the "eldest," but what this means is also not clear. Is it a question of temporality? (i.e., He came first in time) Is it a rank? Does it describe His relationship to us? We simply don't claim to know, since time is only measured unto man.
*Latter-day Saints do believe that Christ was ''not'' created ex nihilo at some moment; He is eternally self-existent.
||
*[[Creation in Colossians 1:16]]
|-
|A polygamous Jewish male.
||
*This is not a belief among Latter-day Saints, and is based entirely upon non-doctrinal statements made by Orson Hyde and Orson Pratt.
*It is surprising that this claim is still in the paperback edition of [[One Nation Under Gods|''One Nation Under Gods'']]. It was, however, removed from [[Becoming Gods|''Becoming Gods'']].
||
*[[Was Jesus Christ married/Was Jesus a polygamist|Do Latter-day Saints believe that Jesus was a polygamist?]]
|-
|One of three gods overseeing this planet.||
*There is only one God. Christ is one of three divine beings in the Godhead. They are one in purpose, not one in person. {{b||John|17|3}}, {{b||John|17|20-22}}
*Regardless of this, a creedal Christian ought not to have a problem with one God consisting of more than one Person.
||
*[[Godhead and the Trinity]]
|-
|Atoned only for Adam's transgression by sweating blood in Gethsemane.
||
*This statement is completely false.
*The Book of Mormon teaches that Christ's sacrifice was "infinite and eternal." (2 Nephi) It could not be exceeded in any sense. Christ suffered for the sins, griefs, and pains of all humanity (Alma 7), whether or not they repent.
*The benefits of that atonement are restricted if we refuse to do that which He asks of us to accept it (i.e. have faith, repent, be baptized, receive the Holy Ghost, and endure to the end.)
*Note that this statement was changed in [[Becoming Gods#The "Mormon Jesus" versus the "Traditional Jesus"|''Becoming Gods''—The "Mormon Jesus" versus the "Traditional Jesus"]] to "Atoned only for Adam's transgression, thereby providing the opportunity for us to obtain "eternal life" by our own efforts. The change, however, didn't really do anything to correct this falsehood.
||
*[[Salvation by faith alone]]
*[[Neglect grace]]
*[[Early Christian views on salvation]]
|-
|The ''literal'' spirit brother of Lucifer.||
*Again, note the emphasis on the word "literal." Latter-day Saints do ''not'' consider Jesus in any way to be Satan's "peer."
||
*[[Jesus Christ is the brother of Satan]]
|-
|Jesus' sacrificial death is not able to cleanse some people of ''all'' their sins.||
*Latter-day Saints believe that only those who ''reject the atonement'' cannot be cleansed from all their sins. If one doesn't accept the atonement, then the atonement can't save him or her. But, that is a reflection on the sinner, and does ''not'' imply that Christ's atonement was "not able" to cleanse our sins.
*This is probably alluding to [[Blood atonement|blood atonement]].
*Jesus Christ Himself taught that blasphemy against the Holy Ghost was an "unforgivable sin." {{b||Matthew|12|31-32}}
||
*[[Unforgivable sin]]
|-
|There is no salvation without accepting Joseph Smith as a prophet of God.||
*Latter-day Saints believe that there is no salvation without accepting Jesus Christ as our Savior and Redeemer. Salvation is obtained by receiving Jesus and his atoning sacrifice. The statement presented in the book is nonsense. All save the sons of perdition are saved. All will be resurrected.
*A fullness of salvation requires accepting the words of ALL the prophets--including those who wrote the Bible, and including Joseph Smith.
*If one believes that you have to accept the Bible witness to be saved, then how can one fault Latter-day Saints for believing that another prophet's witness must also be accepted? LDS doctrine saves infidels and non-Christians in a resurrection of glory, and provides for their evangelization after death.
||
*[[Joseph Smith's status in LDS belief]]
|}
</onlyinclude>
{{notas}}



[[en:Question: Do Latter-day Saints believe in a "different" Jesus than "mainstream" Christians?]]
[[es:Pregunta: ¿Los Santos de los Últimos Días creen en un Jesús "diferente" que en los cristianos "corrientes"?]]

Pergunta: Será que John Whitmer, uma das Oito Testemunhas, na verdade, dizer que ele viu as placas por um "poder sobrenatural"?

2017-07-25T15:04:56Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿John Whitmer, uno de los ocho testigos, dijo realmente que vio las planchas por un "poder sobrenatural"?

{{FairMormon}}
<onlyinclude>
{{translate}}
==Pergunta: Será que John Whitmer, uma das Oito Testemunhas, na verdade, dizer que ele viu as placas por um "poder sobrenatural"?==
===The "supernatural power" quote is actually reported by Theodore Turley six years after getting the information from Whitmer===

Some critics of the Restoration have focused on a single statement reportedly made by John Whitmer in 1839 to make it appear as though the Eight Witnesses of the Book of Mormon did not have a physical encounter with the golden plates (as they so testified on the pages of the book itself), but rather a spiritual or visionary experience only. Detractors advocate this viewpoint in the hope of weakening the idea that the golden plates existed in objective reality and also to make it appear that the Witnesses themselves were delusional or hallucinatory and, therefore, should not be trusted to provide accurate testimony.

The key to properly understanding the nature of the alleged 1839 John Whitmer statement is to see it in its historical context. The quotation in question is not a contemporaneous declaration, but was instead reported by eyewitness Theodore Turley about six years after the information was relayed by Whitmer.<ref>“Memorandums,” 1845, handwriting of Thomas Bullock, LDS Church Archives, Salt Lake City, Utah.</ref> Three years prior to giving this verbal account, however, John Whitmer published a firsthand explanation of his experience. It is reproduced here because its content is crucial to analyzing the Turley reminiscence.

'''ca. 27 March 1836'''
:“I desire to testify unto all . . . that I have most assuredly seen the plates from whence the Book of Mormon [was] translated, and that I have handled these plates, and know of a surety that Joseph Smith, jr. has translated the Book of Mormon by the gift and power of God.”<ref>{{MAfairwiki|vol=2|num=6|author=John Whitmer|article=To the patrons of the Latter Day Saints' Messenger and Advocate|date=March 1836|start=287}}</ref>

It is plainly manifest in this primary source that John Whitmer not only saw the Book of Mormon plates without any hint of spiritual overtones but he also physically “handled” them. More importantly, for this discussion anyway, is the phraseology that Whitmer uses next. He indicates that he knew beyond doubt that Joseph Smith translated the plates “by the gift and power of God” – i.e., by a supernatural power.

===Theodore Turley states that John Whitmer saw the plates by a "supernatural power"===

Now for the Turley statement that is so dearly cherished by detractors of the faith. It reads:

'''5 April 1839'''
:“[Theodore] Turley said, ‘Gentlemen, I presume there are men here who have heard [John] Corrill say, that Mormonism was true, that Joseph Smith was a prophet, and inspired of God. I now call upon you, John Whitmer: you say Corrill is a moral and a good man; do you believe him when he says the Book of Mormon is true, or when he says it is not true? There are many things published that they say are true, and again turn around and say they are false.’ Whitmer asked, ‘Do you hint at me?’ Turley replied, ‘If the cap fits you, wear it; all I know is that you have published to the world that an angel did present those plates to Joseph Smith.’ Whitmer replied: ‘I now say, I handled those plates; there were fine engravings on both sides. I handled them;’ and he described how they were hung [on rings], and [said] ‘they were shown to me by a supernatural power;’ he acknowledged all.”<ref>{{HoC|vol=3|start=307|end=308}}</ref>

===Whitmer clearly states that he "saw and handled" the plates===

At first glance it may appear that this statement scores significant points for the opposing team. But any ground that seems to be gained is effectively nullified by comparing this John Whitmer statement with another one made by him which was recorded by Myron Bond only about seven months after the information was verbalized. It reads:

'''21 December 1877–21 March 1878'''
:“John Whitmer told me last winter . . . [that he] ‘saw and handled’ [the plates and] . . . helped to copy [the Book of Mormon manuscript] as the words fell from Joseph’s lips by supernatural or [A]lmighty power.”<ref>''Saints’ Herald'' 25/16 (15 August 1878): 253; letter written by Myron Bond in Cadillac, Michigan on 2 August 1878.</ref>

Again, John Whitmer testified that he “saw and handled” the golden plates without any spiritual or visionary overtones. He also used language with regard to the translation process that unmistakably matches what Theodore Turley reported in his late recollection. The connection in phraseology must not be overlooked - both quotations speak of a supernatural power. But the more recent reminiscence of Myron Bond matches the firsthand published information provided by John Whitmer in 1836. Both of these sources identify the supernatural power as the power of God which was manifest through the translation process. (And, since John was one of the scribes for Joseph Smith's translation of the Book of Mormon, it is not surprising that he would choose to repeatedly emphasize that the translation was done with divine aid. This aspect of his witness is conceptually distinct from his witness of the plates' reality.)

</onlyinclude>
{{notas}}

[[en:Question: Did John Whitmer, one of the Eight Witnesses, actually say that he saw the plates by a "supernatural power"?]]
[[es:Pregunta: ¿John Whitmer, uno de los ocho testigos, dijo realmente que vio las planchas por un "poder sobrenatural"?]]

Pergunta: Será que Joseph Smith dizer que vendo as placas de ouro resultaria em morte?

2017-07-25T15:04:55Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿José Smith dijo que ver las placas de oro resultaría en la muerte?

{{FairMormon}}
<onlyinclude>
{{translate}}
==Pergunta: Será que Joseph Smith dizer que vendo as placas de ouro resultaria em morte?==
===The only first-person account—that made by Joseph Smith himself—says that it was ''Joseph'' who would be destroyed if he showed the plates to any other person unless commanded to do so by the Lord===

It is claimed that Joseph Smith said that the penalty for viewing the gold plates was death, and that this was just a way for Joseph to hide the fact that the plates really didn't exist. However, the only first-person account—that made by Joseph Smith himself—says that it was ''Joseph'' who would be destroyed if he showed the plates to any other person unless commanded to do so by the Lord. Many accounts attributed to Joseph in which he is supposed to have claimed that anyone ''else'' who viewed the plates would die originated with people who were hostile to Joseph and the Church. Significantly, Emma's statement makes no mention of the alleged penalty associated with the unauthorized viewing of the plates.

===Primary source: Joseph Smith's own words===
Joseph Smith-History 1:42 describes the conditions under which Joseph was to handle the plates:

<blockquote>
Again, he told me, that when I got those plates of which he had spoken—for the time that they should be obtained was not yet fulfilled—'''I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed'''. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it. {{ea}}
</blockquote>

According to this, it was ''Joseph'' who risked destruction if he showed the plates to anyone unless explicitly commanded to do so by the Lord, ''not'' the person to whom he showed them.

Of course, we also have the testimony of the Three and Eight witnesses, who all viewed the plates without any threat of destruction.

===The idea that God would "strike down" anyone who viewed the plates came from a hostile secondary source===

Fawn Brodie claimed that Joseph told Martin Harris that God's wrath would strike him down if he examined the plates or looked at him while he was translating. This is supported by a second-hand source: Charles Anthon's statement regarding the visit of Martin Harris in Eber D. Howe's anti-Mormon book ''Mormonism Unvailed''. Anthon stated:

<blockquote>
I adverted once more to the roguery which had been in my opinion practised upon [Harris], and asked him what had become of the gold plates. He informed me that they were in a trunk with the large pair of spectacles. I advised him to go to a magistrate and have the trunk examined. '''He said the "curse of God" would come upon him should he do this'''. <ref>{{CriticalWork:Howe:Mormonism Unvailed|pages=272}}</ref>
</blockquote>

In the critical book''Mormonism Unvailed'', Peter Ingersoll and Sophia Lewis claimed that Joseph told them that anyone who viewed the plates would perish.

[[The Hurlbut affidavits#Peter Ingersoll|Peter Ingersoll]] was a hostile source. Here is what he claims that Joseph said to him:

<blockquote>
...On my entering the house, I found the family at the table eating dinner. They were all anxious to know the contents of my frock. At that moment, I happened to think of what I had heard about a history found in Canada, called the golden Bible; so I very gravely told them it was the golden Bible. To my surprise, they were credulous enough to believe what I said. Accordingly I told them that I had received a commandment to let no one see it, '''for, says I, no man can see it with the naked eye and live'''. However, I offered to take out the book and show it to them, but they refuse to see it, and left the room." Now, said Jo, "I have got the damned fools fixed, and will carry out the fun." Notwithstanding, he told me he had no such book, and believed there never was any such book....{{ea}}<ref>{{CriticalWork:Howe:Mormonism Unvailed|pages=235-236}}</ref>
</blockquote>

Here we have a statement alleged to have been made by Joseph Smith that "no man can see it with the naked eye and live." However, we also see that, according to Peter Ingersoll, Joseph came up with the entire idea of the "golden bible" on the spur of the moment as a way to have "fun." Then he claims that Joseph confided to him that the plates didn't actually exist at all. There are so many inconsistencies between this story and the statements of numerous other witnesses that one wonders if Peter Ingersoll was the one who was having some "fun" with his audience. Ingersoll can also be discredited on his claim that Joseph made the story up on the spot, because Joseph was telling various people about his Moroni visits well before recovering the plates (see for example various Knight family recollections).

Examining the [[The Hurlbut affidavits#Sophia Lewis|testimony of Sophia Lewis]] we find:

<blockquote>
SOPHIA LEWIS, certifies that she "heard a conversation between Joseph Smith, Jr., and the Rev. James B. Roach, in which Smith called Mr. R. a d-----d fool. Smith also said in the same conversation that he (Smith) was as good as Jesus Christ;" and that she "has frequently heard Smith use profane language. She states that she heard Smith say "'''the Book of Plates could not be opened under penalty of death by any other person but his (Smith's) first-born''', which was to be a male." She says she "was present at the birth of this child, and that it was still-born and very much deformed."{{ea}}<ref>{{CriticalWork:Howe:Mormonism Unvailed|pages=269}}</ref>
</blockquote>

Here we find that not only could the plates not be viewed by another person, but that the only person who could "open" them would be Joseph's first-born child. Sophia Lewis's testimony is suspicious however. Hezekiah M'Kune, Levi Lewis and Sophia Lewis went together to make their depositions before the justice. Their testimonies bear a remarkable similarity and contain the unique claim that Joseph claimed to be "as good as Jesus Christ." This claim is not related by any other individuals who knew the Prophet, suggesting that these three individuals planned and coordinated their story before giving their depositions. <ref>{{Nibley11_1|start=128}}</ref>

===Joseph's wife Emma did not recall any specific threat of destruction associated with the unauthorized viewing of the plates===

It is interesting to note that Emma Smith, admittedly much closer to her husband Joseph than the hostile sources previously quoted, never mentioned a penalty for viewing the plates. In fact, in an interview with her son Joseph Smith III in 1879, the following conversation was recorded:

<blockquote>
[Joseph Smith III} Q: I should suppose that you would have uncovered the plates and examined them?

[Emma Smith Bidamon] A. I did not attempt to handle the plates, other than I have told you, nor uncover them to look at them. I was satisfied that it was the work of God, and therefore did not feel it to be necessary to do so.

Major Bidamon here suggested: '''Did Mr. Smith forbid your examining the plates?'''

[Emma] A. '''I do not think he did'''. I knew that he had them, and was not specially curious about them. I moved them from place to place on the table, as it was necessary in doing my work.

[JS III] Q. Mother, what is your belief about the authenticity, or origin, of the Book of Mormon?

[Emma] A. My belief is that the Book of Mormon is of divine authenticity - I have not the slightest doubt of it. I am satisfied that no man could have dictated the writing of the manuscripts unless he was inspired; for, when acting as his scribe, your father would dictate to me hour after hour; and when returning after meals, or after interruptions, he could at once begin where he had left off, without either seeing the manuscript or having any portion of it read to him. This was a usual thing for him to do. It would have been improbable that a learned man could do this; and, for one so ignorant and unlearned as he was, it was simply impossible.{{ea}}<ref>"Interview with Joseph Smith III", in {{EarlyMormonDocs1| vol=1|start=542}}</ref>
</blockquote>

Emma, therefore, did not recall any specific threat of destruction associated with the unauthorized viewing of the plates.
</onlyinclude>
{{notas}}

[[de:Frage: Sagte Joseph Smith, die Platten zu sehen hätte den Tod zur Folge?]]
[[en:Question: Did Joseph Smith say that viewing the gold plates would result in death?]]
[[es:Pregunta: ¿José Smith dijo que ver las placas de oro resultaría en la muerte?]]

Pergunta: Será que um israelita usar egípcio?

2017-07-25T15:04:50Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Es posible que un israelita usara el egipcio?

{{FairMormon}}
<onlyinclude>
{{translate}}
==Question: Would an Israelite use Egyptian?==
===By the ninth to sixth centuries before Christ, Israelites used Egyptian numerals mingled with Hebrew text===
[[Image:180px-Egyptian_hieroglyphs_Black_Schist_sarcophagus_Ankhnesneferibre.jpg|frame|right|'''Hieroglyphics''': Hieroglyphs from the Black Schist sarcophagus of Ankhnesneferibre. Twenty-Sixth Dynasty, about 530 BC, Thebes.{{link|url=http://en.wikipedia.org/wiki/Egyptian_language}}]]

[[Image:180px-Prisse_papyrus.jpg|frame|right|'''Hieratic''': A section of the Prisse papyrus from the Bibliothèque nationale de France, containing the ''Precepts of Kakemna'' and the ''Precepts of Ptahhotep'' in hieratic. [http://www.fairwiki.org/wiki/index.php/Image:800px-Prisse_papyrus.jpg Enlarge] ''Source'': Plate IV. ''The S.S. Teacher's Edition: The Holy Bible'', (New York: Henry Frowde, Publisher to the University of Oxford, 1896).{{link|url=http://en.wikipedia.org/wiki/Hieratic}}]]

[[Image:180px-DemoticScriptsRosettaStoneReplica.jpg|frame|right|'''Demotic''': Inscription from the Rosetta Stone in demotic.{{link|url=http://en.wikipedia.org/wiki/Egyptian_language}}]]

The claim that Israelites would not use Egyptian is clearly false. By the ninth to sixth centuries before Christ, Israelites used Egyptian numerals mingled with Hebrew text. The ''Papyrus Amherst'' 63 contains a text of Psalms 20:2-6 written in Aramaic (the language of Jesus) using Egyptian characters. This text was originally dated to the second century B.C., but this has since been extended to the 4th century B.C.<ref>John Gee and John A. Tvedtnes, "Ancient Manuscripts Fit Book of Mormon Pattern," ''Insights'' 19:2 (February 1999): 4–5.{{link|url=http://farms.byu.edu/display.php?table=insights&id=58}}</ref>

<blockquote>
More significant, however, was an ostracon uncovered at Arad in 1967. Dating "toward the end of the seventh century B.C.," it reflects usage from shortly before 600 B.C., the time of Lehi. The text on the ostracon is written in a combination of Egyptian hieratic and Hebrew characters, but can be read entirely as Egyptian. Of the seventeen words in the text, ten are written in [Egyptian] hieratic and seven in Hebrew. However, all the words written in Hebrew can be read as Egyptian words, while one of them, which occurs twice, has the same meaning in both Egyptian and Hebrew.19 Of the ten words written in hieratic script, four are numerals (one occurring in each line).20 One symbol, denoting a measure of capacity, occurs four times (once in each of the four lines), and the remaining Egyptian word occurs twice. Thus, while seventeen words appear on the ostracon, if one discounts the recurrence of words, only six words are written in hieratic (of which four are numerals), and six in Hebrew.<ref>{{JBMS-5-2-7}}</ref>
</blockquote>

Anti-Mormon authors Ankerberg and Weldon claim:

<blockquote>
Mormonism has never explained how godly Jews [sic] of A.D. 400 allegedly knew Egyptian, nor why they would have written their sacred records entirely in the language of their pagan, idolatrous enemies" (p. 284). "How likely is it that the allegedly Jewish [sic] Nephites would have used the Egyptian language to write their sacred scriptures? Their strong antipathy to the Egyptians and their culture makes this difficult to accept. When modern Jews copy their scripture, they use Hebrew. They do not use Egyptian or Arabic, the language of their historic enemies" (pp. 294-95). "[N]o such language [as reformed Egyptian] exists and Egyptologists declare this unequivocally.<ref>{{FR-5-1-2}}</ref>
</blockquote>

They are, however, spectacularly wrong, and "Mormonism" has explained why repeatedly:

<blockquote>
The statement "When modern Jews copy their scripture, they use Hebrew. They do not use Egyptian or Arabic, the language of their historic enemies" is quite an astonishing display of ignorance. Since the Egyptian language has been dead for centuries, it is hardly remarkable that modern Jews do not read the Bible in Egyptian. On the other hand, "the first and most important rendering [of the Old Testament] from Hebrew [into Arabic] was made by Sa'adya the Ga'on, a learned Jew who was head of the rabbinic school at Sura in Babylon (died 942)" (George A. Buttrick, ed., ''The Interpreter's Dictionary of the Bible'' [hereafter ''IDB''], 4 vols. and supplement [Nashville: Abingdon, 1962–1976], 4:758b). Thus, Jews have indeed translated the Bible into "Arabic, the language of their historic enemies." They also have translated it into the language of their "historic enemies" the Greeks (''IDB'' 4:750b on the Septuagint) and Aramaeans (''IDB'' 1:185-93; 4:749-50, on the Aramaic Targums).<ref>Ankerberg and Weldon, 294.</ref>
</blockquote>
There was a clear evolution of Egyptian script in the Old World, and these modified scripts were in use in Lehi's day. People of Lehi's time and place did use both Hebrew and Egyptian, just as Nephi claimed (See [http://scriptures.lds.org/1_ne/1/2#2 1 Nephi 1:2]).
</onlyinclude>
{{notas}}


[[Category:The Changing World of Mormonism]]

[[en:Question: Would an Israelite use Egyptian?]]
[[es:Pregunta: ¿Es posible que un israelita usara el egipcio?]]

Pergunta: É a descrição no Livro de Mórmon de um "rio que corre em uma fonte" absurda?

2017-07-25T15:04:48Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Es absurdo la descripción en el Libro de Mormón de un "río corriendo hacia una fuente"?

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==Question: Is the description in the Book of Mormon of a "river running into a fountain" absurd?==
===In the ancient Near East, the "fountain of a river" was perceived to be the ocean, from which all waters originated===

It is claimed that description of a "river running into a fountain" in 1 Nephi is absurd.<ref>{{CriticalWork:Bachelor:Mormonism Exposed|pages=9}}</ref>
The criticism is based on a shallow reading of the text. In the ancient Near East, the "fountain of a river" was perceived to be the ocean, from which all waters originated.

[http://scriptures.lds.org/en/search?search=fountain&do=Search All instances] of "fountain" in 1 Nephi describe either:
* the Red Sea (rivers surely run to the sea)
* the fountain near the Tree of Life in Lehi's dream, from which the river flows.

Hugh Nibley tackled this issue by pointing out that the text speaks not of the “fountain” or source of the river, but of “the fountain of the Red Sea” (1 Nephi 2:9). Nibley then goes on to explain how the Semitic word yam (usually translated as “sea”) originally connoted “whether applied to salt water or fresh, the basic meaning of source or fountain.” (Nibley, Lehi in the Desert, CWHN 5:77-78.) Nibley then reasons that the Gulf of Aqaba, as a narrow branch of the Red Sea which one can look across to the opposite shore, “is a broad and elongated sheet of water… [which] opens out to the sea at its mouth, flowing out through two channels about five miles wide each.”<ref>{{Book:Nibley:Lehi in the Desert World of the Jaredites There Were Jaredites|pages=77}}</ref> In other words, a “fountain” or “source” leading out into the Red Sea.

Taking a different approach, Paul Y. Hoskisson explains that the cosmological conceptions of ancient Near Eastern peoples were such that rivers drew from the oceanic waters at their mouth. As such, the notion of the river flowing into a “fountain” or “source” is not problematic, but rather reflects a rather authentic expression of the ancient Near Eastern Perspective. Hoskisson writes,
<blockquote>
Finally, in an unusual passage in the Book of Mormon, 1 Nephi 2:9, Lehi noted that the river which he named after his son Laman “emptied into the fountain of the Red Sea.” Does a river empty into a fountain? Is it not the other way around? That the passage is problematical is indicated by the attempt to explain fountain in a footnote in the 1981 edition of the Book of Mormon. The problem fades, however, when ancient Near Eastern lexical and cosmological considerations are taken into account. In the ancient Near East there were two great bodies of water, the saltwater oceans and the subterranean sweet waters, both of which were thought by the ancients “to be the source of rivers and streams.”[30] These “fountains of the great deep” (a phrase used by the translators of the King James Bible in Genesis 7:11), as U. Cassuto explained in commenting on the Hebrew word thwm, refer “undoubtedly to the subterranean waters, which are the source of the springs that flow upon the ground.”[31] The Hebrews shared this Canaanite concept of the subterranean waters being the source of springs.[32]

These subterranean and oceanic waters then are actually the source of all rivers, streams, and springs. The ancient Semites did not conceive of this, however, as we currently do, namely, through the chain of evaporation, cloud formation, condensation, and precipitation. (No doubt they also had some understanding of this process, but they did not limit their perceptions to this one process.) It was S. N. Kramer who, when first pointing out the remarkable and unusual ancient Near East perception that the source of rivers is the oceanic waters, said:
The Sumerian “mouth” of the rivers, while it coincides geographically with the actual mouth of the rivers as we understand it today, is nevertheless not to be understood in terms of our modern usage, as the place where the rivers “empty” their water (into the Persian Gulf) but rather as the place where they “drink” the waters (from the Persian Gulf). In the light of this conception, the “mouth” of the Tigris and Euphrates may well be designated as their source, but not the real source, i.e., in the mountains of Armenia, but the source as conceived by the Sumerians.[33]

That is to say, the source of the rivers was the oceanic waters, not in an ultimate sense as we conceive it, but in a more immediate sense, in that the rivers drew directly either from the seas as springs, or from the oceans through their mouths, depending on whether the Canaanite concept or S. N. Kramer’s Sumero-Akkadian example applies.
Returning now to 1 Nephi 2:9, it is the statement that the river flows into the fountain that is disturbing. As was just explained, in the ancient Near East the fountain of a river was conceived of as being the oceanic waters, the river actually drawing from the ocean or fountain in a sense that is not clear to our occidental and empirical understanding. Our Book of Mormon is in authentic ancient Near Eastern tradition on this point; and the Prophet Joseph Smith could not have known about it. This then seems to become sufficient evidence.
<Ref>Paul Y. Hoskisson, “Textual Evidences for the Book of Mormon,” in ''First Nephi, The Doctrinal Foundation'', ed. Monte S. Nyman and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1988), 289-90. {{link|url=https://rsc.byu.edu/archived/book-mormon-first-nephi-doctrinal-foundation/19-textual-evidences-book-mormon}}</ref>
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[[en:Question: Is the description in the Book of Mormon of a "river running into a fountain" absurd?]]
[[es:Pregunta: ¿Es absurdo la descripción en el Libro de Mormón de un "río corriendo hacia una fuente"?]]

Pergunta: Livro de Mórmon a menção de "cimento" um anacronismo?

2017-07-25T15:04:47Z

FairMormonBot: Robô: A modificar es:El Libro de Mormón/Cemento para es:Pregunta: ¿Es la mención del "cemento" en el Libro de Mormón un anacronismo?

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==Question: Is the Book of Mormon's mention of "cement" an anachronism?==
===Cement is not anachronistic. The Book of Mormon places it in exactly the right spot and time period for Mesoamerican use of this building material===

It is claimed that the Nephites in the land northward building out of cement in [http://scriptures.lds.org/hel/3/7#11 Helaman 3:7-11] (circa 47 B.C.) is not valid. As John L. Smith put the claim, "There is zero archaeological evidence that any kind of cement existed in the Americas prior to modern times" (Smith, 8). However, composing attacks based on an 'absence of evidence' backfires. In fact, there is excellent evidence for the use of cement in Mesoamerica:

<blockquote>
Once thought to be anachronistic, references to "cement" in the Book of Mormon (Helaman 3:7,9,11) can be seen today as further evidence of the authenticity of the text. This is because today the presence of expert cement technology in pre-Hispanic America is a well-established archaeological fact. "American technology in the manufacture of cement, its mixing and placement two thousand years ago, paralleled that of the Greeks and the Romans during the same period" notes structural engineer, David Hyman, in a recent study devoted to the use of cement in Pre-Columbian Mexico. The earliest known sample of such cement dates to the first century A.D. and is a "fully developed product." Known samples of Mesoamerican cement work show signs of remarkable skill and sophistication. "Technology in the manufacturing of calcareous cements in Middle America [were] equal to any in the world at the advent of the Christian Era." For example, concrete floor slabs at Teotihuacan that date to about this time exceed many present-day building requirements. While the earliest known samples are from the first century A.D., scholars believe that "their degree of perfection could not have been instantaneously created, but rather would have required a considerable period of development" before then. Hyman asks, "Were these materials invented by indigenous unnamed people far preceding the occupation of Teotihuacan, or were they introduced by an exotic culture." In its references to "cement," the Book of Mormon anticipates what has now been well established.<ref>Matthew Roper, "[http://www.fairlds.org/pubs/conf/2001RopM.html Right on Target: Boomerang Hits and the Book of Mormon]," FAIR Conference, 2001.</ref>
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[[de:Das Buch Mormon/Anachronismen/Zement]]
[[en:Question: Is the Book of Mormon's mention of "cement" an anachronism?]]
[[es:Pregunta: ¿Es la mención del "cemento" en el Libro de Mormón un anacronismo?]]

Pergunta: As testemunhas do Livro de Mórmon não foram parciais, já que eram membros da Igreja e crentes na missão de Joseph?

2017-07-25T15:04:46Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿El testimonio del Libro de Mormón no era neutral porque eran miembros de la Iglesia y creyentes en la misión de José?

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==Pergunta: As testemunhas do Livro de Mórmon não foram parciais, já que eram membros da Igreja e crentes na missão de Joseph?==
===As testemunhas não acreditavam que tinham visto as placas porque acreditavam na restauração; elas acreditavam na restauração porque tinham visto as placas===

É dito que, porque as testemunhas eram "interessadas" - i.e., elas eram membros da Igreja e crentes na missão de Joseph -, elas não eram, portanto, confiáveis, já que não havia como serem "neutras" ou "desinteressadas".

*Os críticos inverteram a sequência: as testemunhas não acreditavam que tinham visto as placas porque acreditavam na restauração; elas acreditavam na restauração porque tinham visto as placas. Teria sido um testemunho estranho se o fato de perceberem que Joseph possuía placas reais, além de auxílio divino para traduzí-las ''não'' as tivesse compelido a se tornarem membros do evangelho restaurado.
*Como Pratt demonstrou acima, o Livro de Mórmon é algo sobre o qual ninguém pode ficar neutro ou desinteressado - se uma pessoa se convence de que ele é o que alega ser, então isso requer uma ação.
*Considerando-se que várias testemunhas ficaram posteriormente descontentes com Joseph Smith e com a Igreja (alguns permanentemente), mas ainda assim nunca negaram seu testemunho, este ataque perdeu muita da força que porventura tivesse antes. As testemunhas descontentes tinham muitas razões para se tornarem "interessadas" em denunciar Joseph Smith e a fé que ele fundou. Ainda assim, não o fizeram - isto argumenta a favor da realidade de sua experiência e da sinceridade de seu testemunho, não obstante quaisquer crenças que possuíssem quando o prestaram pela primeira vez.
*Por que Martin não denunciou o Livro de Mórmon como uma fraude depois de ter perdido seu investimento?
*Por que Oliver Cowdery, David Whitmer e algumas das onze testemunhas não denunciaram Joseph como uma fraude depois de terem deixado a Igreja?
*Se todos eles sabiam que tudo isso era uma farsa, ''por que ninguém disse nada''?

Parley P. Pratt respondeu à essa afirmação, que era frequentemente usada nas primeiras escritas anti-Mórmon, como a principal forma de repudiar as testemunhas:

<blockquote>
Sr. L. se queixa de que todas as testemunhas do Livro de Mórmon eram testemunhas interessadas; isto é, são seguidoras e crentes desse sistema. Entretanto, eu pergunto, quem seria uma testemunha desinteressada? Se toda a Cristandade fosse ver o documento original e se convencesse de sua veracidade, toda ela veria o documento original e seria convencida de sua veracidade, tornando-se tão interessada quanto os primeiros que o testemunharam. O Senhor nunca escolheu uma testemunha desinteressada de Sua ressurreição ou de qualquer outra verdade. Por acaso o Sr. L. teria uma testemunha que diria que "isto é verdadeiro, com certeza, mas não me interessa; eu pretendo nunca obedecer a estas coisas, mas sim ir direto ao inferno", simplesmente com o propósito de dar aos outros um testemunho desinteressado desta verdade? Mas, no fim das contas, as primeiras testemunhas do Livro de Mórmon não eram membros desta Igreja quando deram seu testemunho; pois esta Igreja nem ao menos existia até algum tempo depois de seu testemunho ter sido publicado.<ref>{{Book:PP Pratt:Reply to Complete Failure|pages=1-9}}</ref>
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[[en:Question: Were the Book of Mormon witnesses not neutral because they were members of the Church and believers in Joseph's mission?]]
[[es:Pregunta: ¿El testimonio del Libro de Mormón no era neutral porque eran miembros de la Iglesia y creyentes en la misión de José?]]

Pergunta: Será que David Whitmer Oliver Cowdery ou testar as reivindicações proféticas de Joseph Smith?

2017-07-25T15:04:45Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿David Whitmer o Oliver Cowdery realizaron pruebas de las afirmaciones proféticas de José Smith?

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==Pergunta: Será que David Whitmer ou Oliver Cowdery testaram as reivindicações proféticas de Joseph Smith?==

David Whitmer relatou como ele e Oliver a princípio testaram a habilidade de Joseph de ver coisas com a pedra vidente:

:Eu frenquentemente levava-a [a pedra vidente] aos meus olhos, mas não conseguia ver nada através dela. Eu já havia visto Joseph, no entanto, leva-la aos seus olhos e instantaneamente ler símbolos a 160 milhas de distância e dizer exatamente o que transpirava lá. Quando eu fui a Harmony em busca dele, ele me disse os nomes de cada hotel em que eu havia pousado na estrada, os sinais da estrada, e descreveu várias cenas sem sequer ter recebido qualquer informação de mim.<ref>David Whitmer, interview with ''Chicago Times'' (August 1875); cited in {{EMD|vol=5|pages=21-22}}</ref>

Outro relato diz:

: "Ele [Whitmer] disse que em 1º de Junho [1829] ele recebeu uma carta de [Oliver Cowdery, pedindo a ele que viesse a Harmony, Pennsylvania]. O profeta olha por meio da pedra vidente [e] disse [os] nomes de cada parada que [David Whitmer fez ao longo do caminho]. O[liver] Cowdery, que havia feito notas referentes a cada um, [viu que eram] exatamente como o Profeta relatou. David disse que isto fortaleceu sua fé no profeta e ele foi batizado na metade de Junho de 1829...."<ref>David Whitmer, Interview with Edward Stevenson, Journal, 28:123-130, entry of 2 January 1887, LDS Church Archives (spelling, capitalization, and punctuation modernized); original cited in {{EMD|vol=5|pages=187}}</ref>



Claramente, estas duas testemunhas não simplesmente aceitaram a palavra de Joseph--eles acreditavam ter recebido evidência concreta de que Joseph sabia de coisas que ninguém mais sabia, a não ser Deus.

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[[en:Question: Did David Whitmer or Oliver Cowdery test Joseph's prophetic claims?]]
[[es:Pregunta: ¿David Whitmer o Oliver Cowdery realizaron pruebas de las afirmaciones proféticas de José Smith?]]

Pergunta: O Livro de Mórmon erroneamente afirmam que João Batista batizava as pessoas na aldeia de Betabara?

2017-07-25T15:04:44Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿El Libro de Mormón afirma erróneamente que Juan el Bautista bautizó gente en la aldea de Bethabara?

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==Question: Does the Book of Mormon erroneously claim that John the Baptist baptized people in the village of Bethabara?==
===The Book of Mormon uses the same term as the King James Bible===

Alexander Campbell, an early Book of Mormon critic, complained that the Book of Mormon "makes John [the Baptist] baptize in the village of Bethabara."<ref> {{CriticalWork:Campbell:Delusions|pages=p. 92 of original}}</ref>

The critic may be engaging in an overly-hostile reading—assuming that the Book of Mormon says that John was baptizing in the middle of the village, or somesuch. But, the Book of Mormon text says nothing that the Bible text does not say.

The Book of Mormon uses the same term as the King James Bible:

*"These things were done '''in Bethabara''' beyond Jordan, where John was baptizing." ({{b||John|1|28}})
*"And my father said he should baptize '''in Bethabara''', beyond Jordan; and he also said he should baptize with water; even that he should baptize the Messiah with water." ({{s|1|Nephi|10|9}})
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[[en:Question: Does the Book of Mormon erroneously claim that John the Baptist baptized people in the village of Bethabara?]]
[[es:Pregunta: ¿El Libro de Mormón afirma erróneamente que Juan el Bautista bautizó gente en la aldea de Bethabara?]]

Pergunta: O Livro de Mórmon conter linguagem anti-maçônica?

2017-07-25T15:04:43Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿El Libro de Mormón contiene lenguaje anti-masónico?

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==Question: Does the Book of Mormon contain anti-Masonic language?==
===It would seem unlikely that Joseph would be using anti-Masonic language and terms, given his family's close connection and association with the institution of Freemasonry===

Many have speculated that the supposed use of anti-Masonic language in the Book of Mormon is 'proof' of 19th century authorship. The authors of these speculations fail to take into account four critical issues which discredit the association between the Gadianton robbers of the Book of Mormon and the anti-Masonry of the opening decades of the 19th century [1826 through 1845].

Joseph Smith grew up with and was surrounded by Freemasons in his home. Both his father, Joseph Smith, Sr., and his elder brother Hyrum Smith were Masons in New York. It would seem unlikely that Joseph would be using anti-Masonic language and terms, given his family's close connection and association with the institution of Freemasonry.

===Joseph Smith, Jr. became a Mason himself===

In 1842, Joseph Smith, Jr., became a Mason. Had Joseph intended to tie the Gadianton robbers to the Freemasons, it seems most unlikely that only 12 years later he would then join the very group which the critics' theories require that he oppose so vehemently in the Book of Mormon.

To credit the critics' theories, wrote anti-Mormon Theodore Schroeder, we must accept that

<blockquote>
when the Book of Mormon was finished, Smith's 'obsession' [with anti-Masonry] suddenly and permanently disappears without any other explanation, and Joseph Smith himself became a Mason, in spite of this anti-Masonic obsession.<ref>Theodore Schroeder, "Authorship of the Book of Mormon: Psychologic Tests of W. F. Prince Critically Reviewed," ''American Journal of Psychology'' 30 (January 1919): 70.</ref>
</blockquote>

===The Book of Mormon is a translation, and its phrasing may sometimes reflect the time and place in which it was translated===

The Book of Mormon is a translation. As such its phrasing may sometimes reflect the time and place in which it was translated. Any similarity between the language of the anti-Masonic movement and Joseph's translation can better be explained by Joseph using the language of his time and place rather than by a deliberate connection to anti-Masonry.<ref>{{JBMS-12-1-7}}</ref>

===The phrase "secret combination" was not used exclusively in a Masonic context in Joseph Smith's day===

Some have claimed that the phrase "secret combination" was used exclusively in a Masonic context in Joseph Smith's day. This is simply not the case, however. In 1788, during the debates at New York's state convention to ratify the federal constitution, Alexander Hamilton stated:

<blockquote>
In this, the few must yield to the many; or, in other words, the particular must be sacrificed to the general interest. If the members of Congress are too dependent on the state legislatures, they will be eternally forming '''secret combinations''' from local views.<ref>Jonathan Elliot, ed., ''The Debates in the Several State Conventions on the Adoption of the Federal Constitution, as Recommended by the General Convention at Philadelphia in 1787, Together with the Journal of the Federal Convention, Luther Martin's Letter, Yates's Minutes, Congressional Opinions, Virginia and Kentucky Resolutions of '98-99 and other Illustrations of the Constitution'', 2nd ed., vol. 2 (Philadelphia: J. B. Lippincott, 1861), 318, emphasis added.</ref>
</blockquote>

And, in 1826, Andrew Jackson complained about Henry Clay's "secrete [sic] combinations of base slander."<ref>Robert V. Remini, ''Henry Clay: Statesman for the Union'' (New York and London: Norton, 1991), 340; cited in {{JBMS-1-1-11}}</ref> Jackson was a prominent and well-known Mason, and his presidency was rich fodder for those who feared a Masonic conspiracy. Yet, despite the critics' claims that "secret combination" must refer only to Masons, a prominent Mason here complains about an attack on ''him'' in exactly those terms.

===Latter-day Saints saw the Book of Mormon's prophecies as fulfilled by the U.S. government===

Furthermore, the Saints of the 19th century saw the Book of Mormon's prophecies of latter-day "secret combinations" fulfilled by the persecution which they received at the hands of American citizens and the U.S. government. They did not invoke the Masons, which suggests that those who knew Joseph Smith did not recognize anti-Masonic themes in the Book of Mormon.<ref>{{warfarebom|author=Daniel C. Peterson|article=Notes on 'Gadianton Masonry'|start=174|end=224}}</ref>
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[[en:Question: Does the Book of Mormon contain anti-Masonic language?]]
[[es:Pregunta: ¿El Libro de Mormón contiene lenguaje anti-masónico?]]

Pergunta: Será que o Livro de Mórmon falam de Jesus Cristo?

2017-07-25T15:04:42Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿El Libro de Mormón habla de Jesucristo?

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==Question: Does the Book of Mormon talk of Jesus Christ?==
===Book of Mormon is completely Christ-centered: Christ is found on virtually every page===
Wrote one author:

<blockquote>
Years ago, Susan Easton Black tabulated all of the occurrences of the names and titles of Jesus in the Book of Mormon. <ref>{{Book:Black:Finding Christ|pages=}} {{Periodical:Black:Names of Christ}}</ref>...According to Black, 101 names or titles of Christ are presented in the Book of Mormon. These include the names/titles Lord God Omnipotent, Redeemer of Israel, Shepherd, and Son of the Living God, each of which is found once in the work. The names/titles Stone, True Messiah, Mighty One of Jacob, and Great Creator are each found twice; the names/titles Holy One of Israel, Lamb of God, Lord Jesus Christ, Redeemer, and Messiah each appear 10 or more times; and the names/titles Christ, God, Jesus, Lord, and Lord God are each found at least 100 times in the book. In all, the 101 names/titles of Christ are collectively presented 3,925 times in 6,607 Book of Mormon verses. <ref>Black, ''Finding Christ'', 5. Chapter 22</ref> Black’s tabulation of the names and titles shows that on average, one name or title of Christ appears once every 1.7 verses. <ref>{{Book:Black:Expressions of Faith|pages=216–217|author=Donald W. Parry|article=The Book of Mormon}} </ref>
</blockquote>

With the Holy Bible, the Book of Mormon is the foundational scripture of the Church of Jesus Christ of Latter-day Saints. Christ is found on virtually every page.
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[[en:Question: Does the Book of Mormon talk of Jesus Christ?]]
[[es:Pregunta: ¿El Libro de Mormón habla de Jesucristo?]]

Pergunta: O Livro de Mórmon não é uma obra antiga, pois contém "palavras gregas", tais como "Alfa e Ômega"??

2017-07-25T15:04:41Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿El Libro de Mormón no es una obra antigua porque contiene "palabras griegas" como "alfa y omega" o "Cristo"?

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==Question: Is the Book of Mormon not an ancient work because it contains "Greek words" such as "alpha and omega"?==
===The words "alpha and omega" are as unlikely to be on the plates as the English word "sword" or "house"—these are ''translations.''===

The Book of Mormon claims to be a ''translation.'' Therefore, the language used is that of Joseph Smith. Joseph could choose to render similar (or identical) material using King James Bible language if that adequately represented the text's intent.

The words "alpha and omega" are as unlikely to be on the plates as the English word "sword" or "house"—these are ''translations.''

All "alpha and omega" tells us is that there was some expression on the plates similar to "from A to Z," or "from first to last."

Only if we presume that the Book of Mormon is a fraud at the outset is this proof of anything. If we assume that it is a translation, then the use of Bible language tells us merely that Joseph used biblical language.

This unconvincing complaint is similar to another anti-Mormon favorite, the issue of the [[Book_of_Mormon_anachronisms/"Adieu"_in_the_Book_of_Mormon|"French word" ''adieu'']] in the Book of Mormon.

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[[en:Question: Is the Book of Mormon not an ancient work because it contains "Greek words" such as "alpha and omega" or "Christ"?]]
[[es:Pregunta: ¿El Libro de Mormón no es una obra antigua porque contiene "palabras griegas" como "alfa y omega" o "Cristo"?]]

Pergunta: Será que egípcia ser demasiado longo e volumoso nas placas para explicar o Livro de Mórmon?

2017-07-25T15:04:40Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿El egipcio sería demasiado largo y voluminoso en las planchas para explicar el Libro de Mormón?

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==Question: Would Egyptian be too lengthy and bulky on the plates to account for the Book of Mormon?==
===The Book of Mormon makes it clear that reformed Egyptian had been adapted by them for concise writing===

It has been claimed that Egyptian would be too lengthy and bulky on the plates to account for the Book of Mormon:

<blockquote>
[Egyptian would take] "perhaps four times, or even more than four times, as much room as the English, and it is quite certain that, as the Book of Mormon is 600 pages thick, it would take at least a ''thousand'' plates to hold in the Egyptian language, what is there written." {{io}}<Ref>{{CriticalWork:A Little Talk:1840|pages=1–8}}</ref>
</blockquote>

One hears little of this critique today; linguistic "fact" has caught up with the Book of Mormon, the critics have largely abandoned this approach.

At the time that this assertion was made, knowledge of Egyptian was in its infancy. Critics of the era knew little about Egyptian, because ''no one'' knew very much. The critics were probably thinking of Egyptian hieroglyphics. However, the Book of Mormon makes it clear that reformed Egyptian had been adapted by them for concise writing. As discussed in the [[Book of Mormon/Anachronisms/Reformed Egyptian|main article]], variant Old World forms of Egyptian (such as Demotic) were quite compact, and well-suited for writing with space constraints.
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[[en:Question: Would Egyptian be too lengthy and bulky on the plates to account for the Book of Mormon?]]
[[es:Pregunta: ¿El egipcio sería demasiado largo y voluminoso en las planchas para explicar el Libro de Mormón?]]

Pergunta: Como é que a visão Mórmon da Expiação comparar com a visão cristã evangélica?

2017-07-25T15:04:39Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Cómo se compara la visión mormona de la Expiación con la visión evangélica cristiana?

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==Question: How does the Mormon view of the Atonement compare to the evangelical Christian view?==
===The way that evangelical Christians view the Mormon approach to the atonment===
It is claimed that the LDS view of the Atonement is as follows:

#The atonement "provides everyone with a general resurrection and cancellation of the consequences of Adam's transgression;"
#It "took place primarily in the Garden of Gethsemane;"
#It "was possible before Christ had died and was raised;"
#The atonement "is not complete unless the individual demonstrates total obedience."

The four positions of the Christian theory, which by definition must be correct, are:

#The atonement "provides for the salvation of only those who have faith in Christ;"
#It "took place on the cross alone;"
#It "was possible only after Christ's death;"
#It "is complete for the believer by the grace of God."<Ref>{{CriticalWork:McKeeverJohnson:Mormonism 101|pages=Chapter 10}}</ref>

===The Latter-day Saint meaning of "salvation" is different than the evangelical Christian meaning of the word===
As is so frequently done, the critics here are attempting to compare apples and oranges. They are contrasting "resurrection" on the LDS side with "salvation" on the other side. They are contrasting "cross only" with "garden and cross." They are rejecting the possibility of the Israelites having any knowledge whatever of the works of the future Messiah, and therefore being saved by their faith in the future Messiah. And do they really want to contrast "obedience" to the Gospel with the "grace of God?" Does God require nothing at all of us after that grace has entered our life? The Lord had something to say about those who cry Lord, Lord, but do not what He says. The restoration of the Gospel through the Prophet Joseph Smith actually makes the two positions most compatible, at least from the perspective of the members of the Church of Jesus Christ. It is really only the critics who have a problem reconciling the two positions. The LDS position is a broader concept, based on further light and knowledge, i.e., revelation from God.

The Latter-day Saints teach a principle of exaltation, beyond the ordinary salvation mentioned by evangelical critics, which makes both systems compatible on the first point. Salvation is a free gift of grace provided for by the atoning death and resurrection of the Savior; however, the specific type of resurrection is based on one's own life activity: we will be judged according to our works; ({{s||John|5|29}}) Jesus Christ is the "author of eternal salvation unto all them that obey him." ({{s||Hebrews|5|9}}) The "Great Commission" of Jesus to the Apostles at the end of Matthew says that they are "to teach them to observe all things whatsoever I have commanded you." ({{s||Matthew|28|20}}) The word 'primarily' in the second point of differences opens up the door for reconciling the two positions on the issue of Gethsemane vs. Calvary. As has been seen, there is no such issue for the Latter-day Saints: the atonement begins in the Garden (or before creation, 'before the foundations of the world were laid'), and ends on the Cross (or perhaps is still continuing, with Christ continuing to intercede for us with the Father).

===Latter-day Saints basically agree that until the atonement and resurrection had actually taken place, there was no opportunity for anyone===
The Latter-day Saints basically agree with the third critical position point, in the sense that until, or unless, the atonement and resurrection had actually taken place, there was no opportunity for anyone, before or after that event, to receive the benefits of it. All this really means however is that there was no resurrection prior to the resurrection of the Savior Himself, and, therefore, no possibility of anyone being brought back into the presence of God the Father. Heaven was only a dream until the atonement and resurrection made its attainment a real possibility. As for the forgiveness of sins: since it is based on the atonement by Jesus Christ, that could be accomplished, because of the foreknowledge of the Father: He knew that His Son would follow through with the Atonement, thereby redeeming all from the individual effects of the Fall. The belief in the possibility of receiving a forgiveness of one's sins prior to the birth and death of the Savior is also contingent upon the belief in Prophets being 'truly' called of God. One must believe that God can really and truly call to His service an individual and proclaim to them what will be in the future. If we believe with Paul that the "gospel was preached beforetime to Abraham," or that the "Israelites were baptized to God in a cloud," we must do so completely. If the gospel was preached to them, then we have to admit that they were, at least to some degree, taught about the future Savior and His atoning sacrifice. We must believe that, not only would He not leave their souls in hell, but that He would make a way possible for them to confess their sins and repent of them. If this is true, then a certain amount of salvation was possible before the birth of the Savior. However, it still required His atonement and resurrection to make the fullness of that salvation possible.

===Latter-day Saint accept that the atoning sacrifice of the Savior was an act of grace===
The fourth position point deals with the principle of grace, which Latter-day Saints accept, if understood properly. The atoning sacrifice of the Savior was an act of grace; no one forced Him to go through with it; nor did we, on the basis of anything we had done, merit its occurrence. Christ atoned for the sin of Adam, and for our individual sins, because He loved us. But we have to accept it if it is going to be meaningful in our lives. All will receive that aspect of the atonement that applies to the resurrection of the body; only those who accept Jesus Christ and follow His commandments are going to receive the fullest benefits of that sacrifice.
</onlyinclude>
{{notas}}



[[en:Question: How does the Mormon view of the Atonement compare to the evangelical Christian view?]]
[[es:Pregunta: ¿Cómo se compara la visión mormona de la Expiación con la visión evangélica cristiana?]]

Pergunta: Bruce R. McConkie afirmou que nossos pais celestiais criaram nossos espíritos "através de algum tipo de união sexual"?

2017-07-25T15:04:33Z

FairMormonBot: Robô: A modificar en:Question: Did Bruce R. McConkie claim that our heavenly parents created our spirits "through some kind of sexual union"? para [[en:Question: Did Bruce R. McConkie claim in Mormon Doctrine that our heavenly parents created our...

[[de:Frage: Hat Bruce R. McConkie behauptet, dass unsere himmlischen Eltern unsere Geister "durch irgendeine Art von sexueller Vereinigung" erschaffen haben?]]
[[en:Question: Did Bruce R. McConkie claim in Mormon Doctrine that our heavenly parents created our spirits "through some kind of sexual union"?]]
[[es:Pregunta: ¿Bruce R. McConkie afirmó que nuestros padres celestiales crearon nuestros espíritus "a través de algún tipo de unión sexual"?]]

Pergunta: Qual era a espessura do volume inteiro de placas de ouro?

2017-07-25T15:04:32Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Cuál era el espesor de todo el volumen de las placas de oro? A modificar: en:Question: What was the thickness of the entire volume of gold plates?

{{FairMormon}}
<onlyinclude>
==Pergunta: Qual era a espessura do volume inteiro de placas de ouro?==
===O volume inteiro era de aproximadamente seis polegadas de espessura===

*"uma pilha de cerca de 6 polegadas de profundidade." Citando Oliver Cowdery <ref>{{CriticalWork:AS:Golden Bible|pages=3, quoting Cowdery}}</ref>
*"Quando empilhadas uma sobre a outra, eram aproximadamente de quatro polegadas de espessura." <ref>Martin Harris interview, ''Tiffany's Monthly'', May 1859, 165. </ref> — Martin Harris
*"seis ou oito polegadas de espessura" jornal crítico <ref>{{CriticalWork:Fredonia Censor:7 March 1832|pages=xxx}}</ref>
*"O livro tinha aproximadamente quinze polegadas de espessura." Parley P. Pratt <ref>{{MS1|author=Parley P. Pratt|article=Discovery of an Ancient Record in America|vol=1|num=2|date=June 1840|pages=30–37}} {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=2345&REC=13}}</ref>
*"O livro tinha aproximadamente seis polegadas de espessura" Joseph Smith <ref>{{TS1|author=Joseph Smith|article=Church History [Wentworth letter]|vol=3|num=9|date=1 Mar 1842|pages=706–710}} {{link|url= http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=3454&REC=4}}</ref>
*"O conjunto completo era de cerca de seis polegadas de espessura" <ref>{{Book:Appleby:Dissertation of Nebuchadnezzar’s Dream|pages=1–24}}</ref>
</onlyinclude>
{{notas}}

[[en:Question: What was the thickness of the entire volume of gold plates?]]
[[es:Pregunta: ¿Cuál era el espesor de todo el volumen de las placas de oro?]]

Pergunta: Quais eram as características da parte selada versus a parte não selada das placas de ouro?

2017-07-25T15:04:31Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Cuáles eran las características de la porción sellada o sin sellar de las placas de oro?

{{FairMormon}}
<onlyinclude>
==Pergunta: Quais eram as características da parte selada versus a parte não selada das placas de ouro?==
===Uma parte das placas estavam seladas===

*"Uma grande parte das folhas estavam tão firmemente juntas que era impossível separálas."<ref>David Whitmer interview, ''Chicago Tribune'', 24 January 1888, in ''David Whitmer Interviews'', ed. Cook, 221.</ref> —David Whitmer David Whitmer
*"O que estava selado parecia sólido como madeira em meu ponto de vista. Cerca da metade do livro estava selado."<ref> David Whitmer interview, ''Deseret Evening News'', 16 August 1878, in ''David Whitmer Interviews'', ed. Cook, 20–21.</ref> —David Whitmer David Whitmer
*"Eles, assim, traduziram cerca de dois terços do que as placas continham, reservandose o restante para um dia futuro, com a direção do Senhor Critical newspaper<ref>{{CriticalWork:Catholic Telegraph:14 April 1832|pages=204–205}}</ref>
* "As folhas estavam divididas equidistantes entre a parte traseira e a borda, através do corte das placas em duas partes, e novamente unidas com a solda, de modo que a parte frontal podia ser aberta, enquanto que a parte traseira permanecia fixa e imóvel, e consequentemente era um livro selado, que não seria revelado nas próximas eras, e que o próprio Smith não tinha permissão para entender ". Citando David Whitmer ED Howe, Mormonism Unvailed,15; atribuído a David Whitmer<re>ED Howe, ''Mormonism Unvailed'', 15; attributed to David Whitmer {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=808&REC=3}}</ref>
*"Alguns deles são selados e não podem ser abertos, e alguns deles estão soltos" Lucy Mack Smith (supostamente) <ref>{{CriticalWork:Caswall:City of the Mormons 2|pages=26}}</ref>
*" Uma parte estava selada. A parte não selada foi traduzida, e contém o Livro de Mórmon"<ref>{{Book:Appleby:Dissertation of Nebuchadnezzar’s Dream|pages=1–24}}</ref>
</onlyinclude>
{{notas}}

[[en:Question: What were the characteristics of the sealed vs. unsealed portion of the gold plates?]]
[[es:Pregunta: ¿Cuáles eran las características de la porción sellada o sin sellar de las placas de oro?]]

Pergunta: Quais eram as características dos anéis que uniam as placas de ouro?

2017-07-25T15:04:30Z

FairMormonBot: Robô: A adicionar: es:Pregunta: ¿Cuáles eran las características de los anillos que unían las placas de oro?

{{FairMormon}}
<onlyinclude>
==Pergunta: Quais eram as características dos anéis que uniam as placas de ouro?==
===As placas estavam afixadas por três anéis em forma de"D"===

*"elas eram presas por anéis, assim [um esboço mostra um anel em forma da letra D maiúscula com seis linhas traçadas pelo lado direto da carta para representar as folhas do registro]"<ref>David Whitmer interview, Edward Stevenson diary, 22–23 December 1877, Historical Department Archives, the Church of Jesus Christ of Latter-day Saints. Original capitalization and punctuation have been modernized. In Stevenson's interview, Whitmer recounted his mother's description of the rings. </ref> —David Whitmer
*"unidas como as folhas de um livro por anéis enormes passando pelas extremidades traseiras"<ref> David Whitmer interview, ''Kansas City Journal'', 5 June 1881, 1. </ref> —David Whitmer
*"Elas estavam unidas na forma de um livro por três anéis de ouro." <ref>David Whitmer interview, ''Chicago Tribune'', 24 January 1888, in ''David Whitmer Interviews'', ed. Cook, 221.</ref> —David Whitmer
*"Estavam unidas por trás com três anéis de prata, para que abrisse como um livro" <ref>Martin Harris interview, ''Tiffany's Monthly'', May 1859, 165.</ref> —Martin Harris
*"Ligadas num volume, como as folhas de um livro com três anéis atravessando o conjunto" Joseph Smith ref>{{TS1|author=Joseph Smith|article=Church History [Wentworth letter]|vol=3|num=9|date=1 Mar 1842|pages=706–710}} {{link|url= http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=3454&REC=4}}</ref>
*"As placas estavam ligadas por anéis na forma da letra D, o que facilitou a abertura e fechamento do livro..." <ref>Reported in the ''Huron Reflector'' (Norwalk, OH), 31 October 1831; cited in {{Insights1|author=Warren P. Ashton|article=The Rings That Bound the Gold Plates Together|date=2006|vol=26|num=3|start=N/A}}.</ref> - William E. McLellin quoting Hyrum Smith William E. McLellin citando Hyrum
*"Eu poderia dizer que elas eram algum tipo de placas e que eles estavam presas por anéis que corriam na parte traseira." <ref>Interview of William Smith with E. C. Briggs and J. W. Peterson, ''Zion's Ensign'', 13 January 1894, 6.</ref> - William Smith
*"O volume delas era como folhas de um livro, presos numa borda com três anéis que atravessam todo o conjunto" Parley P. Pratt <ref>{{MS1|author=Parley P. Pratt|article=Discovery of an Ancient Record in America|vol=1|num=2|date=June 1840|pages=30–37}} {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=2345&REC=13}}</ref>
*"Elas estavam ligadas por um anel que passava através de um orifício na extremidade de cada placa" Lucy Mack Smith (alegadamente)<ref>{{CriticalWork:Caswall:City of the Mormons 2|pages=26}}</ref>
*"colocadas juntas com três anéis, que atravessavam o conjunto"<ref>{{Book:Appleby:Dissertation of Nebuchadnezzar’s Dream|pages=1–24}}</ref>
*"As placas foram minuciosamente descritas como estando ligadas com anéis em forma da letra D, o que facilitava a abertura e fechamento do livro." <ref>“The Mormonites,” ''Christian Intelligencer and Eastern Chronicle'' (Gardiner, Maine) (18 November 1831): 184. Reprinted from ''Illinois Patriot'' (Jacksonville, Illinois) (16 September 1831). {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=431&REC=19}}</ref> relato do jornal Early skeptical.
*"A parte de trás estava presa com três pequenas argolas do mesmo metal, passando por cada folha sucessivamente" Citando David Whitmer<ref> ED Howe, ''Mormonism Unvailed'', 15; attributed to David Whitmer {{link|url=http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/BOMP&CISOPTR=808&REC=3}} </ref>

Deve-se notar que a forma da letra "D"aqui descrita é a forma mais eficiente para segurar páginas com anéis. É um projeto comum em modernos fichários, mas ainda não tinha sido inventada até recentemente (o fichário de dois anéis não existia antes de 1854 e foram anunciados pela primeira vez em 1899). Os críticos bem que poderiam aceitar que Joseph Smith e / ou as testemunhas descobriram o projeto de encadernação mais eficiente um século antes de todas as outras pessoas! Tal padrão também coincide com uma coleção de placas de ouro encontrado na Baviera que datam de 600 aCref>{{Insights1|author=Warren P. Ashton|article=The Rings That Bound the Gold Plates Together|date=2006|vol=26|num=3|start=N/A}}</ref>
</onlyinclude>
{{notas}}

[[en:Question: What were the characteristics of the rings which held the gold plates together?]]
[[es:Pregunta: ¿Cuáles eran las características de los anillos que unían las placas de oro?]]

Jesus Cristo/Perspectivas mórmons

2017-07-25T15:04:13Z

FairMormonBot: Robô: A adicionar: es:Jesucristo/Perspectiva Mormona

{{FairMormon}}
<onlyinclude>
{{H2
|L=Jesus Cristo/Perspectivas mórmons
|H=Perspectivas mórmons sobre Jesus Cristo
|S=Como Mórmons vêem o nosso salvador Jesus Cristo?
}}
{{Resumo
|link= Jesus Cristo/Irmão de Satanás
|assunto=Irmão de Satanás?
|resumo=Alega-se que os LDS considerar Jesus e Satanás para serem "irmãos", reduzindo assim a estatura de Cristo, ou elevando Satanás. Alguns vão tão longe a ponto de sugerir que os LDS "realmente" de adoração ou reverenciar Satanás, e são, portanto, não é verdade "cristãos".
}}
{{Resumo
|link=Jesus Cristo/Concepção
|assunto=Concepção
|resumo=Alega-se que Santos dos Últimos Dias rejeitar a "crença evangélica", que "Cristo nasceu da Virgem Maria, que, quando o Espírito Santo veio sobre ela, milagrosamente concebido o Messias prometido."
}}
{{Resumo
|link=Jesus Cristo/Filiação divina
|assunto=Filiação divina
|resumo=Embora a Igreja não abraçar Nicéia trinitarianismo, eles ainda acreditam que há "um só Deus", apesar de ver o Pai eo Filho como personagens distintos. Como santos dos últimos dias entender a filiação divina de Jesus?
}}
{{Resumo
|link=Jesus Cristo/Gordon B. Hinckley diz que Santos dos Últimos Dias não acreditam em Cristo "tradicional"
|assunto=Gordon B. Hinckley diz que Santos dos Últimos Dias não acreditam em Cristo "tradicional"
|resumo=O Presidente Gordon B. Hinckley, respondendo a uma pergunta sobre se os santos dos últimos dias acreditam no "Cristo tradicional", declarou: "Não, eu não faço A tradicional Cristo, de quem eles falam não é o Cristo de quem falo For.. o Cristo de quem falo foi revelado nesta dispensação da plenitude dos tempos ".
}}
{{Resumo
|link= Jesus Cristo/Adorar Jesus diferente
|assunto=Adorar Jesus diferente?
|resumo=Alega-se que os membros do culto da Igreja "um Jesus diferente" do que a Jesus adorado pelos cristãos.
}}
{{Resumo
|link= Jesus Cristo/Santos dos Últimos Dias não são cristãos
|assunto=Santos dos Últimos Dias não são cristãos?
|resumo=Alega-se que os membros da Igreja de Jesus Cristo dos Santos dos Últimos Dias não são "cristão". A alegação relacionada é que a Igreja só recentemente começou a retratar-se como "cristão", a fim de ganhar adeptos.
}}
{{Resumo
|link=Jesus Cristo/Senhor do Universo
|assunto=Senhor do Universo
|resumo=Alega-se que a visão de Deus é LDS provincial ou limitado, com Deus simplesmente ser um governante sobre "neste planeta."
}}
{{Resumo
|link=Jesus Cristo/Relação com Quetzalcoatl
|assunto=Relação com Quetzalcoatl
|resumo=Alega-se que os estudiosos SUD acreditam que Quetzalcoatl era Jesus Cristo. No entanto, uma vez que a associação de Quetzalcoatl com uma "serpente emplumada" constitui "a adoração da serpente", alguns afirmam que esta associação é, portanto, incompatível com a adoração de Jesus Cristo.
}}
{{Resumo
|link=Jesus Cristo/Salvador de outros mundos
|assunto=Salvador de outros mundos?
|resumo=Parece que há um salvador - Jesus - e que seu sacrifício era o último sacrifício para todos os mundos criados e preenchidos pelo Padre. Alguns críticos têm usado a idéia de cada mundo ter o seu próprio Salvador contra nós. Há algo escrito ou publicado em qualquer conceito?
}}
{{Resumo
|link=Jesus Cristo/O "Mormon" versus o "cristão" Jesus
|assunto=O "Mormon" versus o "cristão" Jesus
|resumo=Alega-se que Santos dos Últimos Dias acreditam em um "diferente" que Jesus "mainstream" cristãos.
}}
{{Resumo
|link=Jesus Cristo/Jesus foi casado
|assunto=Jesus foi casado?
|resumo=Não Santos dos Últimos Dias acreditam que Jesus Cristo foi casado?
}}
{{Resumo
|link=Jesus Cristo/Jesus foi casado/Jesus era um polígamo
|assunto=Jesus era um polígamo?
|resumo=Os Mórmons acreditam que Jesus Cristo era um polígamo?
}}
{{Resumo
|link=Jesus Cristo/Um dos muitos salvadores
|assunto=Um dos muitos salvadores?
|resumo=Alega-se que o "Jesus do mormonismo é apenas um dos muitos salvadores".
}}
{{Resumo
|link=Jesus Cristo/Rezando para
|assunto=Rezando para Jesus Cristo
|resumo=Santos dos Últimos Dias são criticados por não rezar diretamente a Jesus Cristo.
}}
{{Resumo
|link= Jesus Cristo/Data de nascimento
|assunto=06 de abril como a data de nascimento de Jesus Cristo
|resumo=Não Santos dos Últimos Dias acreditam que Jesus nasceu 1.830 anos antes de organização da Igreja em 6 de abril de 1830?
}}
{{Resumo
|link=Jesus Cristo/Alpha e Omega
|assunto=Alpha e Omega
|resumo=O que significa o termo "Alpha e Omega" significa, ao lado do início e no final, quando se refere ao Salvador? O que significa para a Igreja restaurada?
}}
</onlyinclude>

[[de:Jesus Christus/Heiligen der Letzten Tage von Jesus Christus]]
[[en:Jesus Christ/Latter-day Saint views of Jesus Christ]]
[[es:Jesucristo/Perspectiva Mormona]]

Jesus Cristo/O "Mormon" versus o "cristão" Jesus

2017-07-25T15:04:09Z

FairMormonBot: Robô: A adicionar: es:Jesucristo/El Jesucristo "mormón" y el Jesucristo "cristiano"

{{FairMormon}}
{{H2
|L={{check}}
|H=O "Mormon" Jesus e "cristão" Jesus
|S=
|L1=
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<onlyinclude>

{{:Fonte:Webb:BYUS:2011:1:Mesmice da humanidade de Jesus}}
{{:Pergunta: Santos dos Últimos Dias acreditam em um "diferente" do que Jesus "mainstream" cristãos?}}
</onlyinclude>
{{notas}}



[[de:Jesus Christus/Heilige der Letzten Tage verehren einen anderen Jesus]]
[[en:Jesus Christ/The "Mormon" vs. the "Christian" Jesus]]
[[es:Jesucristo/El Jesucristo "mormón" y el Jesucristo "cristiano"]]

Jesus Cristo/Acusações de que os mórmons não são cristãos/Será que a Igreja usa o sinal ou símbolo da cruz

2017-07-25T15:04:08Z

FairMormonBot: Robô: A adicionar: es:Jesucristo/El mormonismo y el símbolo de la cruz

{{FairMormon}}
{{H2
|L={{check}}
|H=Mormonismo eo símbolo da cruz
|S=
|L1=
}}

<onlyinclude>

{{:Pergunta: Por que os mórmons não usam o símbolo da cruz?}}
</onlyinclude>
{{notas}}



[[en:Jesus Christ/Mormonism and the symbol of the cross]]
[[es:Jesucristo/El mormonismo y el símbolo de la cruz]]

Fonte:Webb:BYUS:2011:1:Mesmice da humanidade de Jesus

2017-07-25T15:04:06Z

FairMormonBot: Robô: A adicionar: es:Fuente:Webb:BYUS:2011:1:La "igualdad de Jesús" y la humanidad

{{FairMormon}}
<onlyinclude>
{{translate}}
==Non-LDS Christian Stephen H. Webb: The "sameness of Jesus" and humanity==
Non-LDS Christian Stephen H. Webb wrote:<ref name="webbID">"Webb is Professor of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He is a graduate of Wabash College and earned his PhD at the University of Chicago before returning to his alma mater to teach. Born in 1961 he grew up at Englewood Christian Church, an evangelical church. He joined the Disciples of Christ during He was briefly a Lutheran, and on Easter Sunday, 2007, he officially came into full communion with the Roman Catholic Church."</ref>
<blockquote>
Mormonism can be a controversial topic for many non-Mormon Christians, but I have come to the conclusion that no theology has ever managed to capture the essential sameness of Jesus with us in a more striking manner. <ref name="webbBook">{{BYUS|author=Stephen H. Webb|article=[http://byustudies.byu.edu/PDFLibrary/50.3WebbGodbodied-a31ea084-327e-467b-bedc-4fa6c6f7d0c4.pdf Godbodied: The Matter of the Latter-day Saints] (reprint from his book ''Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter'' (Oxford University Press, 2012)|vol=50|num=3|date=2011}}</ref>{{Rp|83}}</blockquote></onlyinclude>

</onlyinclude>
{{notas}}



[[en:Source:Webb:BYUS:2011:1:Sameness of Jesus' humanity]]
[[es:Fuente:Webb:BYUS:2011:1:La "igualdad de Jesús" y la humanidad]]