Images of Hate Ministers of Fear

Images of Hate - Ministers of Fear
Images of Hate – Ministers of fear
By Ronnie Bray
Copyright © 2009 – Ronnie Bray
All Rights Reserved
1
Copyright © 2000 Ronnie Bray
All Rights Reserved
1
CHAPTER ONE
Teaching things they ought not
for filthy lucre's sake
Titus 1.
There are two versions of “Mormonism.” The first is that religious belief as understood, practised and experienced by
millions of Christians who exercise their Christianity in The Church of Jesus Christ of Latter-day Saints, commonly known as
the Mormon Church. Their religious experience is satisfying, uplifting, and inspiring. Mormonism provides Latter-day
Saints with a God-centred model of human existence; a Father in Heaven who purposefully directs the broad sweep of human
history; a Christ-centred system of universal salvation; an optimistic view of human nature coupled with a divine destiny for
all humankind that includes the possibility of exaltation to Godhood. It is a practical, world-accepting, work-a-day religion
that affirms a world-rejecting apocalyptic end of human history, in which God will finally usher in his kingdom to signal the
end of this present age.
The second 'Mormonism' is a dark fiction: a series of images created by hostile forces that bears no resemblance to the
Mormonism experienced by Latter-day Saints. These are generated to misinform and mislead and are images of hate whose
creators endeavour to appear as Christian ministers but who are ministers of fear.
Our concern is the second Mormonism - the invented one - and with those who construct its powerful negative imagery. Our
research provides opportunity for comparison between the two models, the false and the true, and readers are invited to make
up their minds from the evidence. We view historical facts, contemporary witnesses, and a mountain of documentary
evidence. The nature and motivation of hostile ministries are considered, as are their reasons for existence in a Christian
context.
Christians cope with the confusing demands of the human condition with frail, all too human faculties. Little wonder,
therefore, that some fall short of the example set by the Master. Christianity is an historical religion founded upon certain
events; the birth, death and resurrection of Jesus Christ. There is general agreement across the wide range of Christian
opinion what those events are, yet wide divergence how they are interpreted. The definition of orthodoxy places some shades
of opinion within the pale of heterodoxy, and "heretics" are fair game for predators. While the history of such persecution
makes austere reading, the final chapter of religious persecution by Christian against Christian remains unwritten.
Following the American pattern, British persecuting ministries are multiplying and gaining popularity among certain classes
of Christian, though their numbers are small, and their impact must not be exaggerated. The lengths to which some go in
efforts to sound convincing that they are engaged in a righteous Christian battle with a deadly Satanic enemy is exposed.
It is probable that since mediaeval times no group of Christians has attracted more negative attention from fellow believers in
Jesus than The Church of Jesus Christ of Latter-day Saints.
Hostile publications refer to the church as the 'Mormon Church’. Its followers as 'Mormons,'
and its teachings as 'Mormonism'. These names were originally applied pejoratively, as was the
appellation 'Christian', and since no elegant noun has been coined to replace 'Mormonism' the
term is employed in this work to avoid awkwardness. The members of the church are called
'Saints', the word used in the Bible to describe members of the community of the faithful.
Persecution of Latter-day Saints began before the church had been formally organised. Initially
attention was focused on the production and nature of the Book of Mormon. Once the church
had been organised, the character of the Prophet Joseph Smith was attacked also. Some time
2
All Rights Reserved
2
later leading men in the church came under the same antagonistic scrutiny.
The church grew rapidly in the face of confidant predictions that it would quickly die a natural
death. Mormons formed a distinctive socio-religious community that was attacked by a
burgeoning army of religious and political enemies. The subsequent sufferings endured by the
Saints serves as a caution to any that think persecution can wear an innocent face. Sarcastic
articles and letters in newspapers gave way to more serious accusations as barrackers and
hecklers turned to more serious forms of molestation. Beatings, tarring and feathering,
horsewhipping, stock driven off, stolen, or killed, property and crops burned, indiscriminate
plunder, rape and murder were the stock-in-trade of the malevolent and depraved who railed
against the Restored Gospel, frequently led and egged-on by Christian ministers.1
Three questions explore the part played by religious factors in anti-Mormon persecution.
1. What is there about Latter-day Saints and their religion that generates intense hatred
in some Christians?
2. Why do otherwise good-hearted Christians relentlessly persecute the Saints and their
religion, often with marked savagery?
3. How do persecutors justify their dislike and hatred of Christians about whom they
often have no direct knowledge?
Our task here is to offer answers to these questions. Many anti-Mormon publications have been
researched, but only those properly defined as persecutory are used. Persecution is defined here
as the 'pursuit of a perceived enemy with intent to injure.’ We look at images used in
persecution and show where justice, truth, and fair play are set aside. Some will be shocked at
the tactics and devices employed by persecutors who pull no punches and do not spare the
sensibilities of their targets. Evidence is given of the callous vigour with which the persecutors
unmercifully harry their victims.
Many of the contributions appear as far-fetched but harmless stories such as were part of the
folklore of bygone days, whose modern counterparts are so-called urban myths. These unlikely
tales are recounted in ways that the worst possible construction is forced from them. Innuendo
cleverly to leads the reader to conclusions for which evidence is lacking. 2 Such tactics are not in
keeping with behaviour expected by those of the Christian profession. those who believe in a
moral God, are required to be moral themselves.3
Many Latter-day Saints become aware of anti-Mormon ministries and their publications when
these materials are pushed through their letter-boxes, usually anonymously. Lorri MacGregor,
the founder of MacGregor Ministries, invites her readership to send names and addresses of 'cult
members' and those being 'visited by the cults.’ In return she promises - for a small fee - to send
to them 'anti-cult information' anonymously.
You can help by sending us the names of every person you know involved in a cult
group. Special material directed against the group they are involved in is sent. Send cult
name and name and address of person, and $1.50 per name. Your name is kept
3
All Rights Reserved
3
confidential.4
This furtive ministry is distinct from the honest ministry of Jesus and his disciples. It might
seem odd that those who conduct such ministries are unable to see the incongruity when they
accuse Latter-day Saints of operating by subterfuge.5
Frequent reference is made to 'imagery.’ In our present context, imagery refers to the figurative
literary and verbal illustrations constructed to present negative impressions of Latter-day Saints
and Mormonism. These are either ahistorical, anti-historical, misrepresentations or
decontextualisations. Often they are a combination of distortions that do not portray the
experience of Latter-day Saints, but deliberately diverge from the essential nature of Latter-day
Saint beliefs in order to represent it as a system alien and hostile to Christianity. These images
are made to play on the anxieties of the uncertain and ignorant in order to generate superlatively
real fears, which in turn deter the merely curious as well as the serious enquirer into the claims
of Mormonism.
Not all publications about the church are negative. There are many excellent surveys of various
aspects of Mormonism by non-Latter-day Saint scholars. Notable among them are the works of
Ray B. West Jr., Robert Mullen, Wallace Turner, Thomas F. O'Dea, Shephard and Shephard,
etc. Some writers take a scientific approach whilst others take a journalistic one. Their strength
lies in the fact that having no axes to grind, they strive to show the church as experienced and
understood by its members. Later the works of former members will be discussed to determine
how their altered subjectivity apparently compels them to reinterpret, distort, and even openly lie
about their experience and knowledge.
An example of image construction and manipulation is furnished by an organisation jealous of

its own wholesome image. It portrays itself through the eyes of a rival ideology and goes as far
as crediting Pravda with generating and publishing the article. The article has been changed
slightly to conceal its target until the end.
A Pravda survey reveals that an organization in America is turning youngsters into hostile,
warmongering imperialists. Every boy who is forced to join the organization is trained to be a
master of all forms of espionage, violence, and germ warfare. He quickly becomes a very
dangerous tool of the ruthless United States government.
At the age of 8 or 9, innocent American boys are forcibly herded into the organization, which
prepares them for foul deeds.
The organization's dictators force the youth to worship the wolf, one of the most vicious and
uncivilized of predatory animals.
After three years of service in the preliminary organization, the boys, now howling adolescents,
are forced to join the senior, more corrupt arm of the organization. The most deceitful ritual is
the shameful 'Court of Honour,' where the young warmongers are decorated with so-called merit
badges. It is here they receive awards for their work in such insidious fields as
4
All Rights Reserved
4
'swimming'(underwater espionage and sabotage); pathfinding (counter-espionage); and

pioneering (exploitation of under-developed nations).
In their efforts to completely control American youth, the organization's czars have set up a sister
organization. This ill-conceived group turns girls into unpaid door-to-door biscuit vendors. The
proceeds of these sales, of course, go to the Wall Street masterminds of the entire plot.
The organizations are, of course, the Cub, Boy, and Girl Scouts of America. The article was
published in Telescout, a publication of the Great Salt Lake Council of the Boy Scouts of
America. It is presented as being a genuine Pravda editorial. It is not very difficult to see that
the article is a complete fabrication and nonsense. Its descriptions of the activities of the Scout
groups are deliberate distortions of what really takes place. Fortunately everyone has sufficient
knowledge of what the Scouts are about to spot the spoof.
How sad that insufficient Christians have first-hand knowledge of Mormonism. What is even
sadder is that they can not count members of the Latter-day Saint Church among their friends.
Such friendships would guarantee that no anti-Mormon ministry was able to get away with
spreading lies about the church. It was precisely such contact knowledge of the church and its
members that enabled neighbours to rise to their defence when the film “The Godmakers” was
shown in one neighbourhood.
"GODMAKERS" and the Public Schools

When Religious Persecution Becomes a Constitutionally-Protected Freedom
. . . We received a letter from the Ku Klux Klan commander in Santaquin saying that it is
not hate, but love (of the white race) that best describes the goals of his organization.
Likewise, the Ex-Mormons for Jesus say it is love for the Mormons, not hate, that drives
them in their efforts to destroy the Mormon Church. I suppose Adolph Hitler believed it
was not hate for the Jews, but rather love for Germany, that motivated him to ship
Jewish Germans off to Auschwitz and Dachau.
And Hitler did not ship trainloads of Jews off to Dachau the first week in office. The
persecution and eventual annihilation of millions of Jews was preceded by years of
careful anti-Jewish propaganda similar to the anti-Mormon propaganda presented in the
movie "The Godmakers.” Before the German people would allow the annihilation of
millions of Jews, they had to be convinced that Judaism was a sinister force, an evil that
society must be rid of. Germans were given convincing arguments about how Jewish
businessmen were responsible for unemployment, food shortages, and runaway inflation.
Hitler would have been delighted to have a film like "The Godmakers" that focused on
Judaism instead of Mormonism.
There are those who say nothing like what happened in Germany could ever happen in
America. But Mormons know differently. In 1838, the governor of Missouri issued an
official order for the extermination of all Mormons who refused to leave the state. When
public sentiment is inflamed against a people or a religion, constitutional protection
crumbles. The film "The Godmakers" is intended to inflame public sentiment against the
Mormons.
5
All Rights Reserved
5
There are those who say the film "Godmakers" is not religious persecution but merely a
presentation of facts designed to open the eyes of those who have been deceived by
The Church of Jesus Christ of Latter-day Saints.
I have seen the movie "Godmakers" and taken careful notes. The film could best be
described as a skilful presentation of truth, half-truth and innuendo to depict the Mormon
Church as a sinister Satan cult bent on destroying families, distorting the Bible and
suppressing blacks and women while encouraging sexual excess on the part of its
leaders.
The problem Mormons are having with this film is that it distorts and caricaturizes sacred
doctrine . .
It is no wonder that a Protestant minister in Phoenix called the film religious pornography
after seeing it. LDS Church leaders in Salt Lake City call it a vicious attack on the
Church . .
"Godmakers" has the usual amount of mudslinging one might expect in a production of
that sort, calling the LDS Church a sect that is into the occult and Satanism. The movie
claims that in Chinese the word "Mormon" means "Gates of Hell." . . .
And of course the film wouldn't be complete without the claim that the Mormon Church is
not a Christian Church . . . The interesting thing is that the people who produced and
show this film call themselves Christians6
Especially noteworthy are the contributions to hostile ministries of ex-Mormons. Some people
do leave the church, just as people leave every church. Sadly, some of them adopt an
antagonistic attitude towards their former friends and faith. They are aware that their distortion
of the Restored Gospel runs counter to their knowledge and experience. Whether mendacity is
the price they must pay for acceptance among their new friends, or else they have undergone a
sea-change that makes them believe they are now enlightened after being deluded during their
Latter-day Saint years is a question meriting further study. One barrier to reaching
understanding in this direction is that they often refuse to tell the truth about themselves and
their experiences.7
In researching material for this work distinction has been made between critical material which
challenges the historical, philosophical and religious foundations of Mormonism as serious
debate, and material which deliberately distorts and misrepresents in the cause of persecution
and presents subjective fiction as objective fact.
Some quotations are used more than once because they illustrate more than one point. In other
places, lengthy quotations are included for the important details they contain. All quotations are
verbatim as they appear in primary and secondary sources. No emphasis has been added. All
6
All Rights Reserved
6
emphases are original to the referred source. Spellings appear as in the original documents even
where they are not correct. The use of 'sic' is kept to the minimum and is used only where it
might otherwise be thought a typographical error has crept in.
7
All Rights Reserved
7
CHAPTER TWO
Love your enemies
Jesus of Nazareth
The Church of Jesus Christ of Latter-day Saints has a broad doctrinal base and a complex history
that provide its enemies with many aspects upon which to concentrate their attacks. Church
members who have not studied doctrine or history are vulnerable to misleading arguments.
There is no substitute for study and research. Knowledge is the best defence against immoderate
attacks.
In this work we focus upon four areas which, while they do not exhaust the possibilities, are the
primary targets for unfriendly attention. They are areas where the reputation of the church is
most easily damaged and are inclined to cause anxiety for members unfamiliar with the detail of
Latter-day Saint documentary sources, which enables readers to test the images made by anti-
Mormons against reliable models.
Each area is a focal point for constructors of images of hate. Each writer concludes that their
idiosyncratic model represents the "Truth" about Mormonism. Image-makers are unable to agree
on a common imagery which exposes the weakness of their respective positions. Neither are they
in agreement how models and interpretations are to be understood. The differences between their
models becomes clear by their attempts to each hold the position of supreme authority on
Mormonism in which writers often propose explanations of wondrous dimensions. The four
areas under our scrutiny are:
1. theories of origin of the Book of Mormon

2. the character of Joseph Smith Jr
3. denial of 'Christian' status to The Church of Jesus Christ of Latter-day saints and,
4. generalised pejorative images of Mormons and Mormonism.
The order in which these are presented has been determined by historical procession. Some
theories of the origin of the Book of Mormon arose from an understandable scepticism which
greeted the announcement that a book of Holy Writ was being prepared and would soon be
available.
Just about in this particular region, for some time past, much speculation has existed,
concerning a pretended discovery, through superhuman means, of an ancient record, of
a religious and divine nature and origin, written in ancient characters, impossible to be
interpreted by any to whom the special gift has not been imparted by inspiration. It is
8
All Rights Reserved
8
generally known as the "Golden Bible." Most people entertain an idea that the whole
matter is the result of a gross imposition, and a grosser superstition. It is pretended that it
will soon be published as soon as the translation is completed.8
Early theories amounted to gossip rather than formal arguments, but were no less effective for
that. The high-water mark of Book of Mormon criticism was around the time of its publication
in the spring 1830. However it did not take long for scepticism to yield to more serious charges
of blasphemy, theft, fraud, plagiarism and conspiracy. Charges still trotted-out with every new
anti-Mormon publication.
At the same time that attacks on the Book of Mormon were gathering pace, insulting libels arose
about the character of the Prophet Joseph Smith Jr., in which his enemies levelled four major
allegations against him:
• his congenital disposition to ignorance, superstition and idleness

• his fundamentally bad character as attested by his former neighbours
• his immorality and,
• his criminality
Denial of Christian status to Latter-day Saints is principally based on rejection of the Nicean and
Chalcedonian definitions of the Triune Godhead or Holy Trinity. This is a point of difference
between historic denominations and Latter-day Saints who claim that the doctrine has no
Biblical support. The development of the doctrine of the Trinity has been traced by many
eminent scholars such as Jaroslav Pelikan.9 The Mormons position is that it was a development
from necessity against taunts by Jews and pagans that Christians were not monotheists but at
best ditheists or at worst tritheists. Ecclesiastical history furnishes cogent evidence that early
theologians were not easily convinced of the soundness of the Holy Trinity.
Other reasons for denying Christian status to Mormons are based on claims that its foundations
are not Christian. Some writers assert that its base is derived from occult or other Satanic
systems. Some contend that Joseph Smith adapted existing non-Christian systems. One proposed
that he introduced a new religious tradition alien to traditional Christianity but parallel to it. In a
well written but flawed thesis which ignores much relevant primary material Shipps offers:
THE QUESTION of whether Mormonism was a renewed version of apostolic Christianity
or whether it was a more radical movement that accepted "the restoration of all things"
created tension within Mormonism from the very first. . . Mormonism started to move
away from primitive Christianity very early in its history.10
Early Christians thought of themselves in Hebraic terms. As the saints-for that is what
the Bible calls them-of Solomon's day rejoiced when fire came down from heaven and
the glory of the Lord filled the house during the consecration of the temple, so at
Pentecost the "latter-day saints" of early Christianity rejoiced in God's goodness when a
rushing mighty wind filled all the house and cloven tongues of fire sat on each of them.
But as Christianity developed, as Jews and Greeks were "together in Christ" brought
beneath the covenant that God had made with Abraham, it gradually became clear that
9
All Rights Reserved
9
the way espoused by the apostles were not part of Israel's tradition. Without fully and
consciously realizing that they were doing so, the followers of Jesus established a new
religious tradition.
This book tells the story of yet another assembly of saints whose history, I believe, is in
many respects analogous to the history of those early Christians who thought at first that
they had found the only proper way to be Jews. Despite the surprising similarity between
some of the modern cultural manifestations of Mormonism and American evangelical
Protestantism, Mormonism started to grow away from traditional Christianity almost
immediately on coming into existence. It began as a movement that understood itself to
be Christian, but as "the new dispensation of the fulness of times" commenced with the
publication of the Book of Mormon, the "restoration" of the Aaronic priesthood, and the
recognition of Joseph Smith as prophet, these nineteenth-century Latter-day Saints [as
they came to be called] embarked on a path that led to developments that now
distinguish their tradition from the Christian tradition as surely as early Christianity was
distinguished from its Hebraic content.11
Shipps' approach is that Mormonism is as discrete from Christianity as Primitive Christianity

was from the Judaism from which it sprung.
While the difficulty of reconstructing exactly how things happened nearly 2,000 years ago
frustrates the development of an elaborate theoretical model that could be rigorously tested, it is
clear that in early Christianity, the pattern of recovery included four principal activities:
reiteration of Israel's story, with heavy emphasis on the means by which the life and death of
Jesus fulfilled Hebrew law and prophecy; theological reinterpretation, based on consideration of
the meaning of the story in light of what was seen as the eschatalogical event of the ages, the
resurrection of Christ. Actual recapitulation of key events of the story in a new setting; and
appropriate ritual re-creation of the story in a Christian context. Furthermore, it is also clear
that through these acts of appropriation, Christianity transformed Israel's past so that it seemed
alien to the Jews as did the developing Christian tradition whose belief system was supported not
only by the proclamation of a resurrected messiah, but also by a particular vision of Israel's
history that gave meaning to the life and death of Jesus. In the nineteenth century the Mormons
were engaged in similar activities, out of which emerged a similar result. This time, however,
reiteration, reinterpretation, recapitulation, and ritual re-creation of the significant events in
Israel's past and the significant events in the story of early Christianity were both required.12
This interesting theory is scholarly but flawed. The evidence for it is capable of widely different
interpretation and application. Anti-Mormon writers portray the Church as an accretion of
images cynically composed to bring about three particular effects. The first is to prevent non-
Members listening to the Latter-day Saint proselytising ministry by presenting fictional aspects
of Mormonism which are opposed to the accepted values and morals of Christianity, just as
surely as they are opposed to the essential values and mores of Latter-day Saints. Anti-Mormon
demagogue, Lorri MacGregor, fires a barrage of well-aimed invective:.
MORMONS WON'T TELL YOU that the state of Utah, which is predominantly Mormon, has a higher than
the national average of divorce, wife-beating, child abuse, and teenage suicide.
MORMONS WON'T TELL YOU that their prophet Joseph Smith was heavily involved in the occult when
10
All Rights Reserved
10
he founded Mormonism.
MORMONS WON'T TELL YOU that they encourage visitations from dead relatives from the 'spirit world',
a practice forbidden in the Bible (Deuteronomy 18:10-12).
MORMONS WON'T TELL YOU that according to Anton Lavey's Satanic Bible, the demon God of the
living is called "Mormo". Is it just a coincidence that MORMOns [sic] are so concerned with the dead?
MORMONS WON'T TELL YOU that on their Salt Lake City Temple they prominently display an upside-
down star which is a Satanic symbol known as the Goat's head. Why?
WHY WON'T MORMONS TELL YOU THESE THINGS?
The Church of Jesus Christ of Latter Day Saints, the Mormons, are well aware that if these facts were
known to the convert prior to baptism, they would have very few converts. The missionaries are well
trained to keep most of these facts from their potential converts.13
The second purpose is to dissuade potential converts from proceeding into membership of the Church by
recounting distorted or fictionalised 'histories' and teaching, the familiar "horror stories" claiming to
represent the "Truth about Mormonism.'"
THE BIBLE - The Mormons only USE THE BIBLE DECEITFULLY. Actually they teach that not one verse
in the Bible is correctly translated.
A MORE DETAILED EXAMINATION - Joseph Smith was succeeded by Brigham Young who, in 1846,
led the Mormons to Utah, where they bound themselves by secret oaths, offered human sacrifices, made
blood atonements, and committed murder.14
Third is the intention to induce Latter-day Saints to abandon the Church by convincing them that they
have been duped by a cunning and cynical leaders who are "using" them for sinister but vague purposes.
Some hold that the nature of Mormonism has changed during its history. Changed from a blatantly occult
sect into a marginalized "Christian-looking cult." This kind of activity is peddled - most of it is for sale -
under a heading such as "freeing Mormons from cult bondage". It presents weak but elaborate
arguments based on libels and slanders which are easily rebutted with the aid of a reliable history of the
Church.
Tragically, many Mormons may not even be fully aware of the doctrine and history of their own church.
Every statement on this tract is true. Mormons are invited to write to us for documentation and
discussion. After all, if the Mormon Church (The Church of Jesus Christ of Latter Day Saints) has any
truth, it can stand any amount of investigation. Please do not be afraid to investigate. We are not Ex-
Mormons, but Christians defending the Christian Church and its beliefs.15
DELIVERANCE
All those who have been in the cults have been affected by the satanic realm...Once they have
confessed and turned their backs on it, you can pray a strong prayer in the name of the Lord cutting him
off from the past and closing the doorway that Satan had into their life...We are not battling against the
people who are in the cults but against Satan and his armies who have blinded their eyes. Do remember
therefore that we are to engage in the spiritual warfare of prayer to see these captives released.16
Take your authority as a Christian and pray in Jesus' name and bind the spirit of deception that is
operating in the cultist's life and loose him to hear the gospel of Christ....People in the cults are under a
11
All Rights Reserved
11
spirit of deception. The whole purpose of this book, and of our ministry, is to reach out with the love of
Christ, to those trapped in the counterfeits of Christianity, and to introduce them to the real Jesus Christ.17
Everybody should find this booklet useful. It will warn the unwary. Honest Mormons will find it pointing to
the real historic Jesus Christ who saves and satisfies the greatest sinners who trust him. It is written and
designed chiefly to encourage and equip EVERY CHRISTIAN to be a witness to lost Mormons caught up
in the ever evolving and expanding world of Mormonism.18
One of the things that Christians often take for granted when dealing with those who are caught in the
cults.19
Some ex-Mormons adopt "bondage" language when describing their former religious
associations.
The Lord released me from all my bondage, including Mormonism, in one very exciting evening.20
While the liberation motif connected with the activities of anti-Mormon ministries goes some
way to explain the distortions with which their publications are packed, it does nothing to justify
the claim that they are acting out of love for Latter-day Saints. The language of warfare tell
more about motives and attitudes than do the feeble attempts at sentiment. Mormons have
experienced the cutting edge of such love.
An overview of Latter-day Saint history is contained in chapter four. This provides a context for
the persecution which has attended the Church at all stages of its history. Where inaccurate
history has been supplied, it is corrected with honest historical accounts. Official doctrines and
teachings are presented to counter extravagant fictitious versions and lies are shown to be lies.
Our interest is in the persecution of a misunderstood and much maligned people. This is not an
experience unique to Mormons, but is a common response to all groups perceived as anomalous
provided that certain pre-conditions are present. These include the introduction of different ideas
whether religious or political and attempts real or perceived to seize control. The role played by
perception is fundamental, something does not have to be true to attract hostility, it need only be
perceived as such.
Persecution also arises when a scape-goat is necessary to deflect attention and criticism away
from one's own shortcomings - every politician understands that. Any threat, real or imagined, is
inclined to promote hostility from the threatened and it is safe to conclude that those engaged in
anti-Mormon activities at any level feel threatened by the existence and success of the Church.
What surprises decent people is the inability of persecutors to see their behaviour for what it is.
Whatever noble, if mistaken, ideas cause them to view Latter-day Saints as their enemies, it
should be self-evident that their tactics are questionable. How is it possible that those who
construct images of Mormonism not based on the understanding and experience of Mormons
expect to have their lies and distortions accepted as reality? If the models put forward by hostile
writers are not based on the substantive history or doctrines of the Church, upon what are they
based?
12
All Rights Reserved
12
Distortion and decontextualization are common ploys to make things seem different than they
are, and there is another rich source of confusion. Many discourses and sermons delivered by
leading brethren in the early days of the Church were recorded in longhand without the benefit
of electrical recording equipment, relying on the memories and accuracy of the amanuense
writing them. Many of these discourses contain speculative material which is not and never has
been the official doctrine of the Church. Such data is seized upon by revisionists and declared to
be the normative teaching of the Church. Speculative theology can not be considered official and
should be treated with circumspection. The premise that because a Latter-day Saint said or wrote
something it must be the official teaching falls heavily.
Images of the Prophet Joseph Smith offered by his detractors are unreliable being drawn to put
the worst possible interpretation on the man and his work. Information from polluted and biased
sources is frequently used in the reconstruction of his story. These sources are dedicated to his
downfall, many of them having made their contribution to his eventual murder.
Anti-Mormons act reflexively in their opposition to the Latter-day Saint Church. Convinced that
they are right which is their justification for enmity. They conclude that Mormons are wrong.
Some are so extreme in their opposition that they publish pamphlets and books whose content
offends simple decency. The disparity between their own "rightness" and their enemies
"wrongness" enables them to subvert noble impulses which might otherwise prevent their
actions. Muddled scholarship obscures objectivity. It becomes apparent that their need to be
right displaces the self-critical faculty. There are no barriers of decency or regard for truth which
is not breached. All, it appears, is fair in the search for the final solution to the Mormon
problem.
Of course, every story has at least two sides, but those who enter into the practice of persecution
know it is obligatory to suppress details about the enemy which weakens the persecutors' case.
Positive information must be suppressed or passed over in silence and without shame on the part
of detractors who do not hesitate to manufacture untruth or repeat any untrue material in the
promotion of hatred. Material which is patently irrational is used if it will pad out a weak
proposition. Data which serves the end irrespective of its being vile or false is admitted.
Allegations made by Brinkerhoff bear this out, although Brinkerhoff is not alone in his
willingness to cross the line of truth and sanity in his fantastic theorising..
Do Latter-day Saints persecute their opponents? The Church admits of no faith, denomination or
religious group which it regards with enmity. It is true that among early Latter-day Saint
writings there is evidence of polemic. Should material must be viewed against their backgrounds
and in context. They were defences against present hostility and not pre-emptive attacks. The
Saints had to fight for their lives against the type of enmity and lies which interprets signs of
their distress as invective against Christianity at large. Many Saints lost the fight, martyred by
Christian enemies.
The Nineteenth Century, into which Mormonism was born, was a time of bitter sectarian rivalry.
Christian denominations were engaged in the battle with Deism and its consequences. Each
group sought to convince its hearers that they alone had the truth. In such an atmosphere
13
All Rights Reserved
13
exaggerated claims and counter-claims multiplied. It was inevitable that when the Restored
Gospel was ushered into the midst of this rivalry that it would become the target of vilification.
This was a period when the United States was struggling to forge its identity and frame the
meaning of the term "American." Professional politicians and ordinary citizens alike exerted
themselves to find a national identity. The framers of the Declaration of Independence
constructed it with white, Protestant men in mind. Society, whether at the teeming frontier or in
the settled cities, was divided along ethnic, national, economic and religious lines, Chinese and
Irish Catholics in particular being at the bottom end of the pecking order, to which was added
Mormons. It is no wonder that the infant Church should be the object of ridicule by those in
established religions who felt that they supplied all that was necessary for the religious needs and
aspirations of the population. They were especially critical of the claim that a Joseph Smith
reported a conversation with the glorified resurrected Christ who, in answer to his question,
"Which church shall I join?" had declared:
You must join none of them. They are all wrong. Their creeds are an abomination in my sight. The
professors thereof are all corrupt. They draw near me with their lips, but their hearts are far from me.
They teach for doctrine the commandments of men. Having a form of Godliness, they deny the power
thereof.21
Remarkably Smith's minister friend, to whom he related the incident, did not refute the reality of
the a vision, but insisted that it was the product of Satan, by which he gave to the Devil a power
he denied to God. Some have taken Jesus' statement to Joseph as a personal insult claiming that
it represents the fundamental Latter-day Saint attitude to other Christians.
In my Mormon contacts another question was frequently asked, "Why do other denominations criticize
the Mormon Church?" Doctrinal reasons will be presented later, but at this point it should be sufficient to
reply that many criticize your church because it was founded on the conviction that all other churches
were false, apostate.22
To believe this is to misunderstand the words of Jesus, and to seriously misrepresent the Latter-
day Saints' attitude to other denominations. The official view is that all who acknowledge Jesus
to be the divine Son of God, Saviour and Redeemer of the world are an important part of the
Christian world. Mormons are positively engaged in establishing better relations with other
churches and faiths. This approach is distorted by some who claim that the Saints are only
interested in becoming friendlier with others so they can take over their organizations. The
director of an anti-Mormon ministry wrote that her organization was not persecuting Mormons
and she believed that "Mormons would persecute others if they could get away with it." 23 This
monstrous idea has no foundation. The director was asked for evidence to support her allegation
but was not able produce it It had no substance than her own prejudice.
The battles of the nineteenth-century religious scene have no part in the approaches to the
twenty-first-century. They can only be maintained by those religions which have fossilised at
some point in the past. Latter-day Saints believe in the Fatherhood of God and the Brotherhood
of mankind. This concept informs their attitudes and actions towards others.
14
All Rights Reserved
14
Negative feeling towards another's religious system does not of itself constitute persecution, but
it does lead to a devaluation of the other's system even if this is not expressed. Devaluation leads
to disrespect for the system and loss of respect for the individual and indifference for his well-
being. These attitudes underlie the hatred that is the bed-fellow of persecution The hated religion
is marginalised, then alienated, from where it is but a small step to positive persecution.
Perception of the hated thing as "other" is a requirement for persecution leading to the
destruction of the dehumanised other.
Some ministries rely on sheer weight of numbers of complaints against Latter-day Saints,
overwhelming readers with catalogues of "expose" material. These do not cause concern for
members of the Church who are familiar with their own history and doctrines. They are the
spoofs of anti-Mormonism relying on decontextualization. When the context is restored the lie is
apparent and the threat of harm is neutralised.
Christianity is a religion of reconciliation: it reconciles man to God, and man to man. If the hand
of reconciliation is not extended to all can it be Christian? Is it Christian to seek the discomfort
or injury of another? The cry "heretic" has caused bloodshed and flesh burning enough to satisfy
the deepest of hatreds. It should have no part of any Christian ministry.
Jesus extended his care, his love, and his concern for all who followed him and for many who
did not. He is our pattern and example and Christians have no business departing from his
example. That alone would prevent mindless hatred and distrust generated by the ministers of
hate, and Christianity would be the richer for it.
15
All Rights Reserved
15
CHAPTER THREE
The Jews have not recognised the Lord,
therefore we cannot recognise the Jewish people.
Pope Pius X
Persecution is the pursuit and harrying of an enemy with the intention of destroying that enemy.
The logical consequence of persecution is the cessation of the enemy's activities even at the cost
of the life of the enemy. The author of "Truth Under Attack"24 may not have chosen the book's
cover photograph of a World War II Spitfire in an attacking dive. That illustration may have
been imposed by the publishing editor, nevertheless its implications are unmistakable. It
represents the heroic fight of the British against their enemies during the Battle of Britain in
which the "British way of life" was secured against the incursions of a dangerous foreign
interloper: a life or death struggle versus a nasty foreign ideology. Nazi dogma was not entirely
irreligious. Its aim was the substitution of western Christian religious and cultural values by its
own system loosely based on Teutonic myths in the guise of a quasi-scientific sociological and
philosophical system. The ultimate Nazi aim was political and cultural domination. The driving
force was the myth that German Aryans were Herrenvolk - the 'master-race.' This gave
ethnically ‘pure’ Germans an assumed biological superiority to other races, adjudges not only
inferior, but untermenschen (less than human).
It would be difficult to conceive a more effective illustration for the work of an author who
attacks not only New Religious Movements but established denominations including Roman
Catholicism. Openly suspicious of new ideas, and many old ones, Davies accepts as orthodox
that form of Christianity he believes to be ancient and primitive. By this he intends the beliefs
and practices of Jesus and his disciples in the first century of the Common Era, seemingly
unaware that this image of primitive Christianity never was a reality. Not that there was no
primitive Church, but that it was not comparable to the image of it that Davies and some other
writers have.
The tendency to construct inaccurate visions of reality is extended to other institutions of which
we have no first-hand experience. We are disposed to convert our personal images and
presuppositions into concretions. Through ignorance and misplaced trust we are deceived by the
judgement of others who may be less innocent than ourselves. These concretions become our
reality which we project backwards onto things that are very different from our creations.
Realities are the business of religious systems, which must have an overarching world-view
within which to construct metaphysical and historical theologies. Unless a religion is able to
construct a world-view, and one capable of development, it is unable to meet the needs of its
members.
16
All Rights Reserved
16
There is a kind of evangelism whose world-view brooks no rivalry. Tolerance has not found
place in either its theology or practice, because it is convinced that it is engaged in a "holy war."
In such a war, Battle of Britain imagery has no shortage of enthusiasts ready to embrace it as an
essential part of a siege mentality. Davies is not alone in seeing himself and his fellow believers
at the heart of a Titanic contest between the "defenders" of Christian truth and the insidious
messengers from "Satan's dark realms."25 On the surface such motives are creditable even though
they involve the dangerous practice of drawing a demarcation line between orthodoxy and
heterodoxy. This distinction is the genesis of the process of persecution which, if unrestrained,
leads to unacceptable excesses.
The mechanism of persecution has certain requirements. World maps in British schools have the
British Isles at the centre. The Chinese call the country "The Middle Kingdom", meaning that
China is the centre of the world. American maps have the American continent centrally placed.
Whether we place ourselves at the centre in the case of our nations, our social accomplishments
or in respect of our political orientation we take our position as middle earth marginalizing
others. This may lead to an excess of national pride. When we employ the same device in
religious matters and play "king of the castle", we do it to establish ourselves at the centre of
orthodoxy. Those to whom we deny share of the middle ground we declare heretical and
anathematise them. We may go as far as calling them Satanic, from this point persecution can
begin in earnest. Some results of this kind of this kind of thinking are:
While the Church cannot be charged with the full responsibility for the phenomenal
growth of the cults, she is not free from blame, and for that reason, if for no other, we
should endeavour to help and instruct those who through lack of teaching or the neglect
of Christians have fallen into "the snare of the devil."26
Through this study the amazing love of Jesus Christ, my savior, has become more real
and more precious to me than ever before. May the Lord use this book for the
advancement of His kingdom and for the glory of His grace. May He particularly use it to
lead many from the errors of the cult into the truth as it is in Christ.27
In the past, many Christian opponents of Mormonism have felt it sufficient to ridicule the
claims of Latter-day Saints and to vilify Joseph Smith and other Mormon leaders. Very
few have made an honest attempt to produce a theological assessment of the religion. ...
my aim has been to take a very close look at the claims of the Mormons, especially their
claims about the origins, translation and authority of the Book of Mormon. I have then
proceeded to compare and contrast the main doctrines and practices of the movement
with those found in traditional Christianity.28
Whatever motive is claimed the methodology is similar. Burrell condemns non-scholarly

methodology but foolishly falls victim to it. He demolishes the ancient and time-worn Spaulding
Theory of the origin of the Book of Mormon managing to cling to it thus proving that prejudice
does not easily die even in the if it hides behind scholarship.
17
All Rights Reserved
17
But I cannot help feeling that the evidence for Smith's dependence upon a Spaulding
manuscript cannot lightly be set aside.29
By this means, in spite of his convincing argument against the Spaulding theory, Burrell
maintains the "conflict of difference". Difference is seen as a threat to a particular society or to a
group within society where the group itself is seen as an extension of the self. Like-minded
individuals may form groups with powerful identities. In religious circles a group will claim the
middle ground. Its own standards and ideas are the norm. Anything which appears to question
the reliability or legitimacy of that norm is perceived as threatening. Thankfully in most cases
action against the "difference" and its presenters is restricted to disputation.
At times disputation becomes acrimonious and the language of warfare is employed. This makes
the persecuted uncomfortable, especially when they do not consider their own position to be a
threatening one. However, the logical consequence of hostility in whatever language the
argument is framed is the destruction of the outsider ideology and, if considered necessary, its
adherents. Persecutors in the religious field may not think in terms of destruction and would
probably shrink from a conscious decision to pursue such an despite their polemic patently
demanding for it. Such expressions of hostility may do no more than make bullets for the less
sensitive.
Under certain conditions persecution takes the form of physical confrontation. Extreme cases are
violent and may include the murder of individuals or the extermination of whole religious
groups. A student Christian group which met in a Pentecostal Church was addressed by a
minister who introduced them to the controversies raised by the former Bishop of Durham,
Professor David Jenkins. Learning from the minister that Jenkins had questioned the literal
Resurrection of Jesus they determined to confront him in his cathedral office and force him to
recant. If he failed to submit to their intimidation they resolved to destroy his furniture.30
The average Christian would consider such behaviour unthinkable. It is neither religiously or
socially acceptable and would be resisted by the majority of church members. For these reasons
anti-Mormon publications have to be cautious when preparing materials for internal
consumption. They are more at home within anti-Mormon cultures which exist within groups
who tolerate, encourage, and sponsor them. Anyone with a normally developed sense of respect
and tolerance is unlikely to be affected by their thinly-veiled hostility.
A striking example of institutional persecution prosecuted with physical confrontation was the
Christianization of anti-Judaism. This became an orthodox activity fostered and developed by
many of the Church Fathers who were impelled by what they considered sound theological
reasons. The extremes to which they went can be judged by acquaintance with some of the
following works.
• Dialogue With Trypho written by Justin Martyr is not a dialogue. It was written
some years after the death of the Jew Trypho. Its form is a reported conversation between
Justin and Trypho, who never met. Its purpose is to show the inferiority of the Judaic
system by demonstrating the superiority of Christianity.
18
All Rights Reserved
18
• The great Tertullian who, according to some, enjoyed a dangerous liaison with a
heretical group in his later years, wrote a compelling tract, Adversos Judaeos (Against
Judaism).
• Origen, a theologian of powerful intellect, composed an imaginary three-cornered

debate which promotes hostility to Jews as a routine practice for Christians (Contra
Celsus).
• The promotion of persecution of Jews by Christians was further encouraged by

Hyppolytus in his Expository Treatise Against The Jews.
• Three Books of Testimonies Against the Jews by Cyprian was a collection of

proof texts culled from the Hebrew Scriptures supporting his proposition that Jews hated
Christ and God, had killed the ancient seers and prophets thereby rejecting God and
were, therefore, to be considered the enemies of God who had lost any faculty they may
once have had to gain any meaning or insight from the scriptures. Consequently they had
been replaced as the people of God by Christians.
• John Chrysostom, author of Demonstration to the Jews and Greeks That Christ is
God, labelled Jews "carnal devil-worshippers embodying all the forces of evil on earth."
Language which is mirrored in many an anti-Mormon work.
• Augustine of Hippo considered Jews nothing less than instruments of Satan

continually struggling against God to defeat his purposes. The definitions of these
Church Fathers entered so deeply into both theology and the psyche of Christians they
became dogmatic standards.
• Many of Gregory of Nyssa's writings exhibit powerful anti-Semitic themes.
• Other works by influential Fathers and churchmen include Questions to

Antiochus Dux,
• Contra Judaeos by Isidore of Seville;
• On Jewish Meats, by Novation and Contra Judaeos by Bishop Maximus.31
These were written in what Reuther describes as the "adversos Judaeos tradition" which
primarily directed attention to a Christian re-interpretation of the Hebrew Scriptures to alienate
Jews and their sympathisers while proving the Christian claim to theological correctness at the
expense of Judaism. She adds:
[anti-Jewish writings] are so dominated by the Christian presuppositions, and even by
magical details, that it becomes difficult to separate elements of fact from fiction.32
19
All Rights Reserved
19
The effect of these types of publications was to crystallise, institutionalise and extend theological
and ecclesiastical approval to the point of demonstrating that hatred of Jews and Judaism was a
normative and required Christian practice thus giving full approval for those Christians who
used every kind of wickedness including murder in the persecution of innocent Jews. One form
of justification was the identification of al Jews as "Christ-killers." The mediaeval world
witnessed the continual fanning of the fires of hatred against the "licensed enemies of God," as
the Jews were described.
Christianity was represented in ecclesiastical art as triumphant over a bankrupt, blind, and
broken Judaism. Examples of statuary dedicated to this view survive. The idea was reinforced in
writings such as Altercation Between the Church and the Synagogue. Mediaeval Christians were
targeted by imagery which portrayed Jews as "creatures of inexhaustible appetite," especially
sexual appetite. They were reminded that Jews were creatures of the Devil, who was often
represented with exaggerated genitalia. Jews were depicted as characteristically avaricious - a
distortion of their role as money-suppliers in the Middle Ages. They were insulted, abused,
maimed and killed by Christians, simply because they were Jews.
Many Jews were murdered; victims of the ungodly blood-libel. This was the lie that Jews
crucified Christian children and drank their blood in debauched ceremonies. The libel ignored
the Jewish mitzvoth against murder and the ingestion of blood. In spite of the libel being
patently false and one brave pope making a cogent pronouncement of that fact, the lie was told,
the libel believed. It entered deep into the psyche of Christians and resulted in thousands of
Jewish lives taken at the hands of Christian mobs, urged on by their theologians and pastors. The
last recorded victim of the blood-libel was slaughtered in 1911.
It is to the credit of Christianity's skilful construction of a powerful anti-Judaic image that its
reverberations made their presence felt in the twentieth century. Hitler's anti-Semitism found
ready acceptance among many Europeans, particularly Roman Catholics who continue to hold
negative feelings for today's Jews because of their alleged involvement in an incident almost two
thousand years ago. Hitler's portrayal of Jews as sub-human (untermenschen) found resonance in
the minds of many European Christians.
Hitler was as cunning as the Christians had been. His attack was 'scientific.' Nazism informed
the science. The ideas of eugenics were cynically bent to serve political ends. One publication
responsible for much hatred and tolerance of the institutional and popular abuse of Jews is The
Protocols of the Elders of Zion. This allegedly discloses the intrigues of an international Jewish
conspiracy to achieve world domination. It was a forgery that had been written by the Russian
Czarist Secret Police at the end of the 1800s.
In truth it was an anti-Napoleon III tract written by Maurice Joly, a Frenchman. With the
invented "leadership of world Jewry" substituted for the name of Napoleon it served the Nazi
purpose well. Though the original purpose of the book is now widely known it is still pressed
into service by revisionist historians who deny the Nazi Holocaust whilst maintaining their own
20
All Rights Reserved
20
persecution of Jews. Persecution has nothing to do with science or truth. It has everything to do
with lies and hatred. Paul Johnson writing of the Christian contribution to Jewish persecution
writes of a
. . . specifically Christian branch of anti-Semitism which was superimposed on, and

blended with, the ancient and ramifying pagan anti-Semitic tradition to form in time a
mighty engine of hatred.33
Christians have a well-documented history of persecution. But their activities have not been
solely directed against Jews. Christians have also been their victims, when those who dared
disagree with them have been pursued and terrorised. Attempts to justify persecution are based
on an entrenched sociopathy which is the hallmark of religious intolerance and bigotry. Battle
lines are drawn with the orthodox on one side and heretics on the other.
The chief excuse for excommunication was "heresy." One cannot quite lay the invention
of this sin to the sole charge of Christianity: it existed among the Jews, and the Persians
had something like it; but it is safe to say that Christianity carried the idea to a height
utterly unknown before, and that the principle, on which Christianity acted for hundreds of
years, that an intellectual error is a crime to be punished by spiritual penalties in this
world, and by eternal torture in the next. . . Too soon, alas, physical penalties were
added: as soon as the Church gained the power, she called in the secular arm, and with
a refinement of hypocrisy, while disclaiming their use herself, saw to it that the State
applied them.34
It remains hard to escape religious persecution. Those who have been its victims do not always
succeed in jettisoning its horrors from their own armouries. Christians fleeing the old world for
the new to enjoy religious freedom denied at home carried their own intolerance with them. This
included judicial murder for religious difference as demonstrated in the tragic case of Mary Dyer
hanged by New England Puritans in 1660 for being a Quaker.
Puritans committed enough crimes against humanity in the name of God to keep alive
the old slander that they were people who loved Gods with all their souls and hated their
neighbours with all their hearts.35
Puritans were not alone in their suspicion, dislike and hatred of disagreeable theologies.
Theologies identified with foreign places or people aroused strong reactions. They may be seen
as the threat of domination by foreign ideologies. In such cases these reactions may be more than
usually energetic. The early European American saw himself as a Protestant who had become
liberated from the domination of Rome and its popes. Because of this view Irish immigrants to
North America had a very hard time. They were met with open suspicion and hostility.
While the heavy immigration of Catholics presented enormous problems of administration
and education to the [Roman Catholic] Church, it raised once again widespread fears on
the part of many who were not members of that Church. Nativism erupted once again in
the 1880s and 1890s as it had prior to the Civil War. Congregationalist Josiah Strong
(1849-1916), though progressive in matters of social reform, saw Roman Catholicism as
the enemy of America's liberties and the perverter of her grand destiny. In 1885 he wrote
a book entitled Our Country (the Our being understood as Anglo-Saxon).36
21
All Rights Reserved
21
Christian persecution has been applied to other faiths besides Judaism and Christianity. Islam has
also been its target. Mohammed stood accused of being a vicious sexual degenerate. Mediaeval
Christianity had a lively anti-Islamic spirit as well as a strong anti-Semitic one. So it was not
extraordinary for the dishonest ale-wife in the miracle play The Harrowing of Hell to refer to her
"master [in dishonesty] mighty Mahoun [Mahomet]."37 Some of the ill-tempered attacks on
Mohammed allege that he suffered from epilepsy; a charge also made against St Paul and Joseph
Smith. The altered state of consciousness resulting from some epileptic states used to explain
away their visions. This claim operates by substituting "madman" for "visionary." One writer
springs to Joseph Smith's defence over this point but only because the same argument could be
made against Biblical visionaries:
Some of Joseph Smith's bitterest opponents alleged that he was inspired to write by evil
spirits. Others have said that his visions may have been due to epilepsy. Yet others have
affirmed that the Book of Mormon was the product of an adolescent mind suffering from
schizophrenia. West finds all these explanations unconvincing because, he says, they
could be used equally well of the Hebrew prophets and of the Apostle Paul. 'They
assume', he writes, 'that any strong religious interest reflects a pathological state.'38
Edward Said has shown how false imagery assumes the characteristics of reality in the
perceptions of those exposed to it. He examines how Western scholars created images of the
orient and its peoples, a process he calls 'orientalism.' These images become the received reality
of things oriental for westerners. This remains true in spite of the fact that the images do not
accord with either the objective values, culture, subjective experience, belief or the self-
understanding of oriental peoples.39
It can be no surprise that errors of judgement amounting to distortion are made when images are
constructed from the unmodified presuppositions of one who views an alien culture through a
mind that is neither rooted nor versed in that culture. But when one deliberately determines to
misrepresent another's culture or religion armed with a sense of divine commission, the
multiplication of distortion and the potential for serious damage are correspondingly increased.
Authority figures in faith groups such as ministers and popular leaders, writers and those
accredited with specialist knowledge or expertise have a potentiating effect in the acceptance of
imagery which transmits religious bias. The truthfulness or otherwise of ideas so transmitted
does not enter into the equation.
Whether anti-Mormon publications can be described as intrinsically persecutory is unimportant.

What is material is the manner in which materials are written; the use of emotionally tinged,
rather than neutral, language which steers the reader towards the writer's conclusion without
weighing either the underlying evidence or the accuracy of the submissions. Odium theologicum
is not a thing of the past but a present reality. The hatred for religious "others" survives in the
hearts and minds of a small but energetic Christian minority. It is usually found in the
evangelical movements but is not confined to them.
Beckford has explored the phenomena of controversies between established and "new" religious
groups. He cites some aspects of behaviour which are associated with them in the minds of the
22
All Rights Reserved
22
public:
The alleged greed and unscrupulousness of the founders and leaders cults were
highlighted by those who wanted to expose their alleged manipulativeness. Then
there were scares and scandals about allegations that some cults were buying
influence in political circles. Soon they were being accused of creating economic
empires and tax havens. Further allegations concerned the supposedly
authoritarian character of their organization structures, sexual promiscuity among
the leaders and/or rank and file members, and hazards to the health of
participants. ...The conflict has been punctuated by numerous episodes in the
nature of scandals, panics, atrocity-accusations, and outrages.40
All Beckford's categories have been used against Latter-day Saints. He correctly writes that the
form of attacks made on one group will be systematically used against another. All that is
necessary to initiate such an attack is the conviction that the target cult deserves to be persecuted.
However, the way in which a 'cult' is defined has no consensus. Beckford again:
The very word 'cult' conjures up images of kidnappers and brainwashers who are
out to get us. The word 'cult' has unfortunately become a pejorative term that
sometime reflects more on the speaker's attitude than on the subject being spoken
about, and it is a word that is of questionable value in studying religious
groups. ...
What is a cult? A cult is someone else's religious group that does not agree with
mine. That may be a light-hearted definition, but it does have a ring of truth to it.
Because religion is so personalized it is often difficult to objectively sort out what
is true and what is false.41
Anti-Mormon minister Lorri MacGregor has her own method of arriving at a working definition
of 'cult' and what comprises one. She starts with the Webster’s Dictionary definitions.
• A system of religious worship.

• Devoted attachment to a person, principle, etc.
• A sect.42
She explains that Webster’s' definition of a sect is "a religious denomination." She does not
agree with Webster’s dictionary and labels their definitions as "hazy."43 She means that these
definition while correct in English usage do not serve her pejorative purposes. So she abandons
the primary demands of scholarship and language to force her own definition at the same time as
she claims to abandon the dictionary in favour of another book:
We need to turn from the pages of the dictionary to the pages of the Bible.44
23
All Rights Reserved
23
We expect her next to refer to the Bible. We are disappointed, for she does not. Instead she
delivers her own definition of a cult.
'Counterfeit Christianity' is probably the best definition we can give a cult.45
The Bible to which she says she will appeal is not quoted. Instead of its authoritative definition
of cult she gives her own version. Since the word does not appear in the Bible she has either
made a mistake or is deliberately wrong-footing her readers. Her reason for not going into too
much detail?
All this "detecting" of a cult takes time, so we need some methods where we can
readily detect a cult without time-consuming research.46
This attitude towards "time-consuming research" is strange and worrying. It is the quick-fix
solution to problems that leads us away from truth and into error. MacGregor writes and talks as
if she is a serious, scientific researcher, but admits that her research is off the top of her head.
She is not alone in demonstrating this sort of slipshod methodology. Many anti-Mormon writers
follow her example in never having undertaken primary or independent research, but merely rely
on what has already been published without regard to its truth. Though these kinds of attack are
what sociological studies lead us to expect, the bitterness with which they are prosecuted leaves
us bewildered by their ferocity. Some persecuting ministries deny that they are engaged in
persecution. It is for this reason that the term 'persecution' as used in this book is justified. Three
standard English dictionaries have been consulted on the question and they offer:
PERSECUTE, v.t. To pursue in a hostile, envious or malicious way; to afflict

with suffering, loss of life or property, especially for adherence to a particular
opinion or creed; to harass, to worry, to importune.
PERSECUTE, v.t. Pursue with enmity and injury (especially holder of opinion
held to be heretical); harass; worry; importune (person with questions, etc.).
PERSECUTE, v.t. treat cruelly. oppress, especially on account of religion or

politics; annoy, harass; persistently attack.
Readers may choose from these definitions since all of them are relevant to the experience of
The Church of Jesus Christ of Latter-day Saints. It will be demonstrated that the activities of the
anti-Mormon ministries fit the standard definitions without recourse to the Procrustean methods
employed by those ministries.
Some persecutors blame Latter-day Saints for bringing persecution upon themselves. This is
direct abrogation of responsibility for their actions. In the pursuit of persecution ignorance
masquerades as scholarship, rumour as truth, and bigotry as proven fact. Northern Europe Area
Public Affairs Director, Bryan J Grant sums it up thus:
24
All Rights Reserved
24
...raw prejudice and literal ignorance masquerade as informed opinion.47
25
All Rights Reserved
25
CHAPTER FOUR
An Overview of Latter-day Saint History
This strange eventual History

William Shakespeare
Latter-day Saints have no quarrel with images. They see their religion as a series of images
fitting into an overarching image which confirms their faith in the church as the 'restored'
Church of Jesus Christ. The fundamental proposition of Mormonism - it is difficult to find an
appropriate noun to replace this - is that it is the primitive Gospel restored to earth by divine
provenance after a period of universal apostasy. The principal instrument of the Restoration was
the Prophet Joseph Smith Jr. He is sustained by Latter-day Saints as a prophet of God,
authoritatively called and endowed by direct revelation, as his successors are also held to be.
Smith was born in Vermont in 1805. The family moved to Palmyra, New York State when he
was eleven. Most of his family attached themselves to the Presbyterian movement, but Joseph
did not. His reticence to embrace a particular creed was due in large part to the fact that he saw
different denominations and sects interpreting the same Biblical text differently.
In 1820 his attention was drawn to a scriptural passage which not only changed his life, but
which changed the course of American history, produced the "American religion" and sent shock
waves throughout the Christian world. The passage was the weekly portion in the Methodist
Church that Joseph sometimes attended.
If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and
upbraideth not; and it shall be given him.48
He wrote that this passage struck him with great force. He pondered it deeply. In response to its
urging he knelt in prayer in a wood close to the Smith home and received an open vision of God
the Father and his Son Jesus Christ, who appeared as two glorious corporeal personages. In
answer to his question "which church should I join?" he was cautioned against any then extant.
He was promised that he would some day be the means through which the prophesied
Restoration would be effected.
At the time Joseph was unaware of the significance of the vision. It dispelled the notion of a
Trinitarian Godhead and disclosed the truth that the nature of God and his Son had been lost in
antiquity. The Saviour's statement that none of the churches was correct must have shocked the
26
All Rights Reserved
26
young man. On his return home his mother, Lucy Mack Smith, thought him troubled in mind
and spirit . She asked what was wrong.
'Never mind, all is well - I am well enough off.' I then said to my mother, 'I have
learned for myself that Presbyterianism is not true.'49
A few years later he wanted to know what God had in mind for him and in response to earnest
prayer the Angel Moroni appeared and spoke about his mission. He learned that Moroni was the
son of Mormon, the abridger of the Nephite record that came to be known as the Book of
Mormon. Moroni made the final entry of the story of his people in the book before hiding it in
the earth where it would remain until it would be revealed to the world. It was to be another
witness to the divinity of Jesus Christ. The angel told Joseph that the record contained the
religious history of the ancient inhabitants of the American continent, and was engraved on gold
plates. In time Moroni delivered the plates to Joseph together with the means of their
translation.50
In May 1829 John the Baptist conferred The Aaronic Priesthood upon Joseph Smith and Oliver
Cowdery. In June of the same year Peter, James, and John conferred the higher or Melchizedek
Priesthood. In June 1830, a few weeks after the Book of Mormon was published, the Church of
Jesus Christ was organized according to the law of New York State and in obedience to divine
instruction.
Against all expectations the Church grew rapidly, attracting friendly and hostile attention. A year
after the inaugural meeting it had a membership of one thousand but as membership grew so did
persecution. To escape this the congregation moved en masse to Kirtland, Ohio, but persecution
became even more severe as the Church expanded in its new location. They learned that the
centre 'stake' of Zion, the New Jerusalem, was to be built in Jackson County, Missouri. Selected
families were sent ahead to buy land and plant crops in preparation for the thousands of Latter-
day Saints who were to follow them to the land of their inheritances much as ancient Israel had
done in their Promised Land. But the Missourians were disturbed by the large scale migration
and made it clear that Mormons were not welcome there. The strength of hostility against the
Mormons is covered in the next chapter.
27
All Rights Reserved
27
4375
Chapter Five
Exterminate The Mormons
We will rid Jackson County
of the 'Mormons,'
peaceably if we can,
forcibly if we must.
If they will not go without,
we will whip and kill the men;
we will destroy their children,
and ravish their women._
One of the foremost concerns of the established settlers in Missouri at the time of Mormon
migration was the slave question. In 1838 the twenty-six states of the Union were equally
divided for and against slavery. Missouri was for it but Latter-day Saints were against it and
threatened to upset the balance in the nation. There was far more than an ideology at stake.
There was the searing question of economic consequences for those whose profits were related
to the labour costs of a slave-economy. The Saints met vicious waves of deadly persecution. Of
these Joseph wrote:
July, which once dawned upon the virtue and independence of the United States,
now dawned upon the savage barbarity and mobocracy of Missouri. Most of the
clergy acting as missionaries to the Indians, or to the frontier inhabitants, were
among the most prominent characters that rose up and rushed to destroy the
rights of the church, as well as the lives of her members. One Pixley, who had
been sent by the Missionary Society, to civilize and Christianize the heathen of
the West, was a black rod in the hands of Satan, as well as a poisoned shaft in the
power of our foes, to spread lies and falsehoods.
He [Pixley] followed writing horrible accounts to the religious papers in the

East, to sour the public mind from time to time, besides using his influence
among Indians and whites to overthrow the church, on the first of July he wrote a
slanderous article entitled. 'Beware of False Prophets,' which he actually carried
from house to house to incense the inhabitants against the church to mob them
and drive them away.51
Institutional anti-Mormonism among the clergy of other denominations and civic officers was
well marked.
. . . all the justices, judges, constables, and sheriffs, and military officers, headed
by such western missionaries as the Reverends McCoy, Kavanaugh, Hunter,
28
All Rights Reserved
28
Fitzhugh, Pixley, Likens, and Lovelady, consisting of Methodists, Baptists,

Presbyterians, and all the different sects of religionists that inhabited that
country, with that great moral reformer and register [registrar] of the land office
at Lexington, forty miles east, known as the head and father of the Cumberland
Presbyterians, even the Reverend Finis Ewing, publicly publishing that
"Mormons were the common enemies of mankind, and ought to be destroyed."52
The view that some MIssourians had of the Latter-day Saints is evident in an article expressing
their opinion of Mormons and what they feared they would bring with them.
MORMONISM
At a meeting of the citizens of Jackson county, Missouri, called for the

purpose of adopting measures to rid themselves of the sect of fanatics
called Mormons, held at Independence on the 20th day of July, 1833,
-which meeting was composed of gentlemen from every part of the
county, there being present between four and five hundred persons: the
meeting was organized by calling Colonel Richard Simpson to the chair
and appointing James H Flournoy and Colonel Samuel D Lucas,
secretaries, -it was resolved, that a committee of seven be appointed to
report an address to the public, in relation of the object of this meeting:
and the chair named the following gentlemen to wit:: Russel Hicks, Esq.,
Robert Johnson, Henry Chiles, Esq., Colonel James Hambright, Thomas
Hudspeth, Joel F. Chiles and James M. Hunter. The meeting then
adjourned and convened again, when Robert Johnson, the chairman of
the said committee, submitted for the consideration of the meeting, the
following address:
"This meeting, professing to act, not from the excitement of the moment,
but under a deep and abiding conviction, that the occasion is one that
calls for cool deliberation, as well as energetic action, deems it proper to
lay before the public an expose of our peculiar situation, in regard to this
singular sect of pretended Christians; and a solemn declaration of our
unalterable determination to amend it.
"The evil is one that no one could have forseen, and is therefore
unprovided for by the laws; and the delays incident to legislation would
put the mischief beyond remedy.
"But little more than two years ago, some two or three of these people
made their appearance on the Upper Missouri, and they now number
some twelve thousand souls in this county; and each successive autumn
29
All Rights Reserved
29
and spring pours forth its swarms upon us, with a gradual falling of the
character of those who compose them; until its seems that those
communities from which they come, were flooding us with the very dregs
of their composition. Elevated, as they mostly are, but little above the
condition of the blacks, either in regard to property or education; they
have become the subject of much anxiety on that part, serious and well
grounded complaints having been already made of their corrupting
influence on our slaves.
"We are daily told, and not by the ignorant alone, but by all classes of
them, that we (the Gentiles,) of this county are to be cut off, and our lands
appropriated by them for inheritances. Whether this is to be accomplished
by the hand of the destroying angel, the judgement of God, or the arm of
power, they are not fully agreed among themselves.
"Some recent remarks in the Evening and Morning Star, their organ in this
place, by their tendency to moderate such hopes, and repress such
desires, show plainly that many of this deluded and fanatical people have
been taught to believe that our lands were to be won from us by the
sword. From this same Star we learn that for want of more honest and
commendable employment, many of their society are now preaching
through the states of New York, Ohio, and Illinois; and that their numbers
are increased beyond every rational calculation; all of whom are required
as soon as convenient to come up to Zion, which name they thought
proper to confer upon our little village. Most of those who have already
come are characterized by the profoundest ignorance, the grossest
superstition, and the most abject poverty.
"Indeed, it is a subject of regret by the Star itself , that they have come not
only unable to buy an inheritance, which means some fifteen acres of wild
land for each family, but destitute of the means of procuring bread and
meat. When we reflect upon the extensive field in which the sect is
operating, and that there exists in every country a leaven that embraces
with such avidity, notions the most extravagant and unheard of, and that
whatever can be gleaned by them from the purlieus of vice, and the
abodes of ignorance, is to be cast like a waif into our social circle it
requires no gift of prophecy to tell that the day is not too far distant when
the civil government of the country will be in their hands; when the
sheriffs, the justices, and the county judges will be Mormons, or persons
wishing to court their favor from motives of interest or ambition.
30
All Rights Reserved
30
"What would be the fate of our lives and property, in the hands of jurors
and witnesses, who do not blush to declare, and would not upon occasion
hesitate to swear, that they have wrought miracles, and have been the
subjects of miraculous and supernatural cures, have converse with God
and His angels, and possess and exercise the gifts of divination and
unknown tongues, and fired with the prospect of obtaining inheritances
without money and without price - may be better imagined than described.
"One of the means resorted to by them, in order to drive us to emigrate, is

an indirect invitation to the free brethren of color in Illinois, to come up like
the rest, the land of Zion. True, they say this was not intended to invite,
but to prevent their emigration; but this weak attempt to quiet our
apprehension, is but a poor compliment to our understanding. The article
alluded to, contained an extract from our laws, and all necessary
directions and cautions to be observed by colored brethren, to enable
them upon their arrival here, to claim and exercise the rights of
citizenship. Contemporaneous with the appearance of this article, was the
expectation among the brethren here, that a considerable number of this
degraded caste were only awaiting this information before they should set
out on the journey. With the corrupting influence of these on our slaves,
and the stench, both physical and moral, that their introduction would set
afloat in our social atmosphere, and the vexation that would attend the
civil rule of these fanatics, it would require neither a visit from the
destroying angel, not the judgement of an offended God, to render our
situation here unsupportable. True, it may be said, and truly no doubt, that
the fate that has marked the rise and fall of Joanna Southcote and Ann
Lee, will also attend the progress of Joe Smith; but this is no opiate to our
fears, for when the fabric falls, the rubbish will remain.
"Of their pretended revelations from heaven - their personal intercourse

with God and His angels - the maladies they pretend to heal by the laying
on of hands - and the contemptible gibberish with which they habitually
profane the Sabbath, and which they dignify with the appellation of
unknown tongues, we have nothing to say; vengeance belongs to God
alone. But as to other matters set forth in this paper we feel called on by
every consideration of self-preservation, good society, public morals, and
the fair prospects, that if not blasted in the germ, await this young and
beautiful country, at once we declare, and we do hereby most solemnly
declare:-
1- That no Mormon shall in future move and settle in this county.
31
All Rights Reserved
31
2. That those now here, who shall give a definite pledge of their intention,
within a reasonable time to remove out of the county, shall be allowed to
remain unmolested until they have sufficient time to sell their property,
and close their business, without any material sacrifice.
3. That the editor of the Star be required forthwith to close his office, and
discontinue the business of printing in this county; and as to all other
shops and stores belonging to the sect, their owners must in every case
strictly comply with the terms of the second article of this declaration; and
upon failure prompt and efficient measures will be taken to close the
same.
4. That the Mormon leaders here, are required to use their influence in
preventing any further immigration of their distant brethren to this county,
and to counsel and advise their brethren here to comply with the above
requisitions.
5. That those who fail to comply with these requisitions, be referred to

those of their brethren who have the gifts of divination, and of unknown
tongues, to inform them of the lot that awaits them.
Which addresses being read and considered, were unanimously adopted.

And thereupon it was resolved that a committee of twelve be appointed
forthwith to wait on the Mormon leaders, and see that the foregoing
requisitions are strictly complied with by them; and upon their refusal, the
said committee do, as the organ of this county, inform them that it is our
unwavering purpose and fixed determination, after the fullest
consideration of all the consequences and responsibilities under which we
act, to use such means as shall insure their full and complete adoption;
and that said committee, so far as may be within their power, report to this
present meeting. Ant the following gentlemen were named as said
committee:-
Robert Johnson, James Campbell, Colonel Moses Wilson, Joel F. Chiles,

Hon. Richard Frost, Abner F. Staples, Garr Johnson, Lewis Franklin,
Russel Hicks, Esq., Colonel S.D. Lucas, Thomas Wilson and James M.
Hunter, to whom was added Colonel R. Simpson, chairman.
And after an adjournment of two hours, the meeting again convened, and
the committee of twelve reported that they had called on Mr. Phelps,
32
All Rights Reserved
32
editor of the Star; Edward Partridge, the Bishop of the; and Mr Gilbert, the
keeper of the Lord's store house, and some others; and that they declined
giving any direct answer to the requisition made of them, and wished an
unreasonable time for consultation, not only with their brethren here, but
in Ohio.
Whereupon it was unanimously resolved by the meeting, that the Star

printing office should be razed to the ground, the type and the press
secured. Which resolution was, with the utmost order, and the least noise
and disturbance possible, forthwith carried into execution, as also some
other steps of similar tendency; but no blood was spilled, nor any blows
inflicted. The meeting then adjourned till the 23rd instant, to meet again to
know further concerning the determination of the Mormons.
Resolved, that the secretaries of this meeting send copies of the same to
principal editors in the eastern and middle states for publication; that the
Mormon brethren may know at a distance that the gates of Zion are
closed against them - that their interests will be best promoted by
remaining among those who know and appreciate their merits.
RICHARD SIMPSON, Chairman
S.D. Lucas ) J.H. Flournoy ) Secretaries53
The fears of the citizens of Independence are understandable when viewed in the light of this
report. They were afraid of being outnumbered and overwhelmed by growing numbers of
Mormon immigrants of whose blackened reputations they had received notice from hostile
presses and were consequently fearful that they would be forced from their land as Mormons
claimed to the "Land of Zion." Doubtless some Latter-day Saints had drawn parallels between
their move to "Zion" and the settlement of ancient Israel into Palestine, and it is probable that
many of the Missourians, similarly aware of Old Testament history had drawn their own
parallels, recapitulate the fate of overwhelmed and displaced Canaanites. The fears expressed by
the people of Jackson County in the above article may be summarised as follows:
1. being outnumbered by Latter-day Saint settlers,

which they thought would lead to Mormon political and economic
domination of the area
2. having freed slaves move into their town and its
environs, which they considered socially unacceptable
These are the only fears expressed in a long article. The rest of the article is an emotional appeal
33
All Rights Reserved
33
to the feelings of Jackson County people and those in adjacent parts of the country. It portrays
Latter-day Saints in explicit terms using emotionally loaded language to present images which
exaggerated fears and overworked imaginations had cultivated. It is an image of hate constructed
by ministers of fear. Their characterisation of the Mormons makes impressive reading. They are
described as:
• a sect of fanatics
• pretended Christians
• evil
• the very dregs (of other communities)
• little above the condition of the blacks
• corrupters of slaves
• deluded
• intent on depriving the inhabitants of their lands by force
• lacking in honest and commendable occupations
• characterized by the profoundest ignorance, the grossest superstition, and the most abject
poverty
• destitute
• superstitious
• coming from the purlieus of vice, and the abodes of ignorance
• waifs
• claiming to talk with God and angels
• claiming to have been miraculously cured
• having gifts of divination and unknown tongues
• intending to force the inhabitants to move out
• a degraded caste
• producing a physical and a moral stench
• vexatious
• rubbish
• pretending to receive divine revelations
• talking contemptible gibberish when speaking in tongues
Taken at face value the inventory of charges is dazzling and incriminating. Stripped of its
emotional charge the catalogue is immediately less frightening. The charges can be applied to
any faith group that establishes it own identity and believes and practices the charismatic gifts
spoken of in the New Testament, and they often are. Whilst it is true that many of the Saints
were poor this was not due to idleness but was the consequence of their faith, for which reason
they had uprooted themselves from their families, farms and homes to join in communion with
the body of Israel. Many of them forced to be continually on the move as a result of the kind of
persecution that the Jacksonians now threatened. The citizens did not give the Saints time to sell
property and possessions, but drove them out at the points of guns. At this time the Saints who
were not fleeing towards Zion were fleeing from it!.
The two complaints registered against the Saints were understandable; the designations of their
34
All Rights Reserved
34
characters and practices were not What is difficult to equate with those who claim to be both
civilised and Christian people are the lengths to which they were prepared to go to get rid of the
Mormons and ensure that none came among them. They were:
• to get the Mormons to agree to leave within a specified time or be expelled

• to force the Evening and Morning Star to cease publication forthwith - the first example
of silencing the much vaunted freedom of the press in the history of the United States.
• to force shops belonging to the Church to close within a specified time or be closed
• that Church leaders prevent further movement into the county, and advise those already
there to leave
The Saints did not reject the proposals of the citizens' meeting, but they did ask for time to
discuss them with Church leaders at Kirtland, where the main body of the Church was still
located. This request fell on deaf ears. Then the Saints asked for three months to take care of
their business before moving. This was flatly denied. The Saints asked for ten days. The citizens,
now a howling mob, gave them fifteen minutes.
Although Article 2 of the Meeting's resolutions had guaranteed a "reasonable time," they were in
no mood to be reasonable. Consequently, as the report states, the printing house was torn down,
its press thrown out of a window, its type pied. The report hints at similar violent steps being
taken without saying what they were. They add that no blows were struck and no blood spilled.
Doubtless this was to persuade those who would read the report that although they had acted
outside the law they had, nevertheless employed considerable restraint. This was a disavowal of
what had happened. When the printing house was demolished, two of William W Phelps'
children were still in the living quarters. They were buried under piles of brick and rubble.
The mob also burned many writings and books including the Book of Commandments that was
in process of being printed. The citizens then turned their destructive fury on the stores of
Gilbert, Whitney and Company, tearing the shop down and destroying its goods. Gilbert
promised the mob that he would pack up and leave within two days, at which they ceased their
vandalism.
The mob broke into many of the Saints' houses to take hold of Church leaders. Terrified families
ran out in all directions afraid for their lives. Bishop Edward Partridge and brother Charles Allen
were caught and dragged some distance into the town square. There they were given the choice
of either denying the Book of Mormon or leaving the county. They would do neither. Bishop
Partridge recounted:
I was taken from my house by the mob, George Simpson being their leader, who
escorted me about half a mile, to the court house on the public square in
Independence; and then and there, a few rods from said court house, surrounded
by hundreds of the mob, I was stripped of my hat, coat and vest and daubed with
tar from head to foot, and then had a quantity of feathers put upon me; and all
this because I would not agree to leave the county, and my home where I had
35
All Rights Reserved
35
lived two years.
Before tarring and feathering me I was permitted to speak. I told them that the
saints had suffered persecution in all ages of the world; that I had done nothing
which ought to offend anyone; that I was willing to suffer for the sake of Christ;
but, to leave the country, I was not then willing to consent to it. By this time the
multitude made so much noise that I could not be heard; some were cursing and
swearing, saying "call upon your Jesus," etc.; others were equally noisy in trying
to still the rest, that they might be enabled to hear what I was saying.
Until after I had spoken, I knew not what they intended to do with me, whether to
kill me, to whip me, or what else I knew not. I bore my abuse with so much
resignation and meekness, that it appeared to astound the multitude, who
permitted me to retire in silence, many looking very solemn, their sympathies
having been touched, as I thought: and as to myself, I was so filled with the Spirit
and love of God, that I had no hatred towards my persecutors or anyone else.54
The statement in the report of the citizens committee that "no blood was spilled, not any blows
inflicted," contradicts the truth about the pillage and personal outrage the mob visited upon the
Saints. Whilst sparing no effort to blacken the character of the Saints they were equally
concerned to mask their own conduct behind a respectable front.
References to freed slaves in connection with the Saint's immigration are overstated. There were
no more than half a dozen former slaves in Church membership in Missouri. The language
employed about slaves, bond or free, demonstrates deeply held prejudice against African
Americans. The overt lack of respect for black civil rights is echoed in their bigotry towards
Mormons. The extent of this bigotry and the lengths to which the mob was prepared to go to
accomplish the resolutions of the 20th July meeting is shown by events which took place three
days later.
A mob of some five hundred men assembled just outside Independence. They had rifles, pistols,
knives, clubs and whips. At a signal they stormed the town behind a blood-red flag screaming
oaths and threats. They tore down homes of the Saints in a desperate search for Church leaders,
who they threatened to flog with fifty to one hundred lashes. While the mob was thus engaged,
their slaves were ordered to destroy the Saints' crops. Their message was brief and terrifying:
We will rid Jackson county of the 'Mormons,' peaceably if we can, forcibly if we

must. If they will not go without, we will whip and kill the men; we will destroy
their children, and ravish their women.55
That the threats were made by 'gentlemen' did nothing to lessen the impact on Saints whose wish
was to live in peace, follow their religion, raise crops, and enjoy their families. A major player
in the drama was Lieutenant General Lilburn W. Boggs, Governor of the sovereign State of
36
All Rights Reserved
36
Missouri. He walked among the ruins of the Saints' homes and told Church members that he
could not help them. His advice was to get out of the state.
You now know what our Jackson boys can do, and you must leave the country!
In course of time Governor Boggs issued his infamous "Exterminating Order."
October 27 1838
SIR:- Since the order of the morning to you, [...] I have received by Amos Rees,
Esq., and Wiley C. Williams, one of my aids, information of the most appalling
character, which changes the whole face of things and places the "Mormons" in
the attitude of open and avowed defiance of the laws, and of having made open
war upon the people of this state, Your orders are, therefore, to hasten your
operations and endeavour to reach Richmond, in Ray County, with all possible
speed. The "Mormons" must be treated as enemies, and must be exterminated or
driven from the State, if necessary for the public good. Their outrages are beyond
description. If you can increase your force, you are authorized to do so to any
extent you may think necessary. . . .
L.W. Boggs
Governor and Commander-in-Chief
No one who reads the story of the actions of the Missourians against Mormon men, women and
children will be surprised that the Saints took up arms in their own defence. The extermination
order is one of the most disgraceful acts of any sovereign state against the people it had a
constitutional duty to protect. The harrowing story of the Missouri persecutions has been told
elsewhere and does not need to be repeated here.56 Suffice it to say that as a result of
unspeakable depredations the Saints left Jackson county, seeking asylum in Ray county,
Missouri, whose citizens received them with sympathy. Six months after Governor Bogg's order
the last of them left the state of Missouri to establish themselves in country where no one else
wished to live. The place was Commerce, Illinois, which was a waste swampland. Under the
vital faith and creativity of the Latter-day Saints it became Nauvoo, the city "Beautiful".
37
All Rights Reserved
37
1497 Jan 97
CHAPTER SIX
Get the Christians. Lie if you have to!

Nero
The Mormon genius transforming wild landscape into well-ordered towns and cities with well-
tended gardens and productive farms was nowhere more evident than in Nauvoo, as they
renamed Commerce. The name was taken from the Hebrew for 'beautiful.' At first sight the
name may appear too grand for the mosquito infested swamp on which the Saints laid down
their weary and battered bodies after the expulsion from Missouri. The vision of their Prophet
was vindicated in a very few years as the only city-state in North America rose out of reclaimed
bogland. Soon Nauvoo was the largest city in Illinois, dwarfing Chicago. In time the Illinois
State Legislature granted a city charter which guaranteed to Latter-day Saints the right of self-
government.
The city council's first mayor was John C Bennett, who led four aldermen and twelve city
councillors. This civic council had the right to frame and enact laws provided that they were in
accordance with the Constitution of the United States. Provision was made in the charter for an
education system and a university, and for an independent militia which was called the "Nauvoo
Legion." Holding the commission of Lieutenant General, Joseph Smith was its commander-in-
chief. The city had a Municipal Court with complete authority over the city and its people.
Agriculture and industry flourished and crime was virtually unknown. The Saints, it seemed, had
found heaven on earth where they could worship and live in peace, unmolested by their enemies.
But the calm of the early Nauvoo years gave way to a period marked by bitter internal strife and
schism, in which Joseph Smith was seen by some as a fallen prophet.
A number of dissenters, among them some high [Church] officials unable

to go along with Smith's demagoguery and his private sanction of a
plurality of wives, started an opposition press, the Nauvoo Expositor. Its
first issue on June 7, 1844, denounced the prophet's high-handedness
and immorality, demanded the unconditional repeal of the city charter "to
correct abuses of the unit power," and announced the organization of a
reform church.57
Internal difficulties coupled with the revival of anti-Mormon hostilities led to the murder of
Joseph and his brother Hyrum in Carthage Jail. The attempt by the Mayor and City Council to
38
All Rights Reserved
38
defuse the situation by destroying the press of the Expositor had the opposite effect. Tempers
were inflamed to the point where opposing elements joined together to put an end to what they
considered the prophet's high-handedness. As he languished in jail for the date of his court
appearance, an armed and disguised mob stormed the building, and murdered the Smith
brothers.
Joseph's death provided opportunity for several ambitious men to make moves to assume the
leadership of the Church. Brigham Young who was president of the Quorum of Twelve Apostles
at the time of the martyrdom, was sustained President and Prophet by a significant majority of
members. Some disappointed men formed splinter groups and led a few disaffected Saints after
them. The Church continued to expand in Nauvoo. Concurrent with this expansion was an
upsurge in hostilities from external enemies which was prompted in many instances by transient
Missourians with long memories. Even in their own habitat where they posed no threat to others,
Mormons were not allowed to enjoy peace. Brigham Young feared for the safety of the Saints,
and led them out from their beloved city, (which, following the martyrdom of Joseph, had been
renamed "The City of Joseph"), westward across the Mississippi into Iowa Territory. The Saints
of God had left the United States of America.
The hurt was doubly painful for this patriotic people who believed that America was the
Promised Land of the Tribe of Joseph. They had to turn their backs on the country they loved,
but whose government refused to afford them the protection of the law and guarantee their
Constitutional right of freedom from persecution and the right of religious expression. They had
to leave their homes and their cherished Temple, an edifice which was the axis of their sacred
and secular universes, and the symbol of their faith essential to their kinship to their Father-God
and his universe. They had to leave behind the grave of their beloved prophet and patriarch,
Joseph and Hyrum Smith It was a sad and humbled people who crossed the river in the silence
of winter in 1847.
Fourteen thousand numbed Saints made their way from Nauvoo towards the Rocky Mountains.
The trails they blazed have become legendary. After months of hardship and privation during
which hundreds of family members and friends were buried in shallow graves, they reached their
destination: a high desert basin in the tops of the mountains.
Here they built their city in the desert close by the Great Salt Lake. They instituted the first
Anglo-Saxon irrigation system, established industries, farms, a university, founded more than
six-hundred towns and cities, and erected the magnificent Salt Lake Temple and Tabernacle. The
desert blossomed as the rose, and the Saints became a mighty people in the Rocky Mountains, as
Joseph had prophesied in 1842.
For many years the Saints lived in virtual isolation from the rest of their countrymen as the
United States continued to expand its frontiers westward and northward. The Mormons called
their region the "Territory of Deseret" and sought its incorporation into the United States.
Deseret covered an area the size of six present states. A greatly reduced "Utah" was admitted to
the Union in 1894 after the resolution of the plural marriage issue.
Even in their isolation they were still tormented by the attentions of outsiders. Malicious
rumours were multiplied, concocted horrors were sent to and published by eastern newspapers.
The results were the intensifying of anti-Mormon hatred, particularly against the issue of plural
39
All Rights Reserved
39
marriage. This practice along with the invented "blood atonement", the full brother of the anti-
Semitic "blood-libel," brought matters to a head in the form of Johnson's Army and the so-called
"Utah War."
The Saints' remoteness ended with the arrival of the transcontinental railroad. Whereas the Saints
had sought isolation in order to secure peace, under President Young's leadership a railroad spur
was constructed at the Church's expense to connect Mormon settlements with the main line some
miles north. Young understood that bringing cheaper goods from the growing factory systems
would ease the financial burdens and drudgery which isolation had imposed.
During all the difficult years the Saints continued their missionary efforts at home and abroad.
Mormons are dedicated Christians, committed to family, traditional morality and the practice of
good neighbourliness. They are recognised for their missionary enthusiasm which has fielded
more missionaries than all other Christian missions together. This volunteer ministry has carried
the message of the Restored Gospel to the farthest corners of the earth. In recent years the
Church has become less focused on gathering to the American Zion, its members encouraged to
strengthen the Church in their own nations while working to make the world a better place,
joyfully anticipating the Lord's Second Coming.
Few could foresee today's Church of ten million members operating in a hundred and sixty
countries in the little gathering of fifty who were at the first meeting of 6 April 1830. This
growth causes concern to some Christians who consider it threatens their faith. Latter-day Saints
are tolerant people committed to Christian living. They have high moral standards and positive
motivation to establish the Kingdom of God among all nations which is interpreted by some as
the Church's desire to dominate the world. High standards of education and culture are
encouraged. The system of lay ministry provides ordinary men and women with opportunities
for spiritual ministry, pastoral outreach, personal development and leadership experience which
is beyond the reach of laity in other churches.
In spite of continuing persecution Latter-day Saints have not retaliated. Official policy has been
to ignore attacks. However, in 1991 Public Affairs Councils were established through which the
Church can respond to hostile attacks in a positive way. It is hoped that thereby the most severe
effects of anti-Mormon persecution can be lessened. Inter-faith activities are encouraged so the
Saints can make positive contributions to local communities for the common good. Even this has
been interpreted by the director of one anti-Mormon ministry.
[Latter-day Saints] are a non-Christian cult [who] may try to join inter-church groups to
support claims to be the true church.58
Those acquainted with Latter-day Saints and their patterns of belief and worship know this is
untrue. For this reason it is difficult to comprehend the persistence of the charge that Latter-day
Saints are not Christians - a charge considered in greater detail in a later chapter.
40
All Rights Reserved
40
2469 Feb 97
Chapter Seven
Best be yourself, imperial, plain and true
Robert Browning
To members of the Church of Jesus Christ of Latter-day Saints the Book of Mormon is the
inspired religious history of a small band of Jews led by a prophet named Lehi. After being
warned in an inspired dream of the imminent fall of Jerusalem Lehi led his extended family
across the seas to settle in what is now known as the American continent. In their promised land
they became a tribal nation that eventually divided into two main groups, Nephites and
Lamanites, whose fortunes fluctuated according to their obedience to divine Law.
In keeping with divine prophecies the resurrected Jesus appeared to them and delivered the
Sermon on the Mount and other Christian teachings. After a prolonged period of peaceful
coexistence which was the result of living by Christ's teachings, the tribes again turned to
warring. The Nephites became more wicked than the Lamanites, and were eventually
slaughtered in a final series of fierce battles. Knowing that the end of his people was near, a
Nephite prophet-general named Mormon abridged the records of his people. The records had
been updated regularly by a series of scribes and prophets since the group left the area of
Jerusalem. When the abridgement was complete Mormon gave it to his son Moroni. At the end
of his life Moroni added his own chapters and hid the sacred record in a hill. In this quiet spot it
remained unseen until it was given into the hands of Joseph Smith, who translated it by the "gift
and power of God." It is another witness for Jesus Christ and testifies to his divinity.
The Book of Mormon records two other migrations from the ancient world. The first led by
Jared at the time of the Tower of Babel. The third, led by Mulek took place shortly after Lehi's
expedition. The history of these groups is understood by Mormons as salvation-history in the
same way as ancient Israel and Jews regard their histories.
The public declaration that an extra-Biblical volume of sacred writings was at hand brought
forth a variety of responses. Most were sceptical, some downright hostile. The general opinion
was that God no longer worked his wonders as he had in old times, for the heavens, it was said,
were closed. Most Christians believed that modern revelation was neither possible or necessary.
But there were still a few who in their desire to return to a purer form of Christianity believed
that God had the power to speak, and that as he had done so before, he would again. The Bible
does not contain any claim that it is the total sum of all God's revelations to mankind, neither
does it provide to believe that God would seal up his mouth against his children on earth.
41
All Rights Reserved
41
But, the Comforter, which is the Holy Ghost, whom the Father will send in my
name, he shall teach you all things, and bring all things to your remembrance,
whatsoever I have said unto you.59
Those who do not claim divine revelation will not be generous enough to admit that others
receive it, especially when the group claiming revelation is perceived as a threat to their
theology. These considerations have to be taken into account when contemplating hostile
reaction to the claims of The Church of Jesus Christ of Latter-day Saints.
Scepticism always attends religious manifestations when it is safe to be sceptical. Modern

revelation is disbelieved and former revelations 'de-mythologised' to portray something in which
it is safe to believe. Higher criticism of Biblical documents has introduced new rules for looking
again at the nature and value of inspiration.
The doctrine of verbal inspiration and inerrancy of every part of scripture,

treated as a single whole without any recognition of the differing value of
different parts, made an intelligent and imaginative approach to the Bible almost
impossible...60
The liberal approach to Bible study is remarked upon by Catholic scholar, Professor Raymond F.
Collins.
The traditional belief of the Church [affirms] the inspiration of the New
Testament Scriptures, yet the doctrine of inspiration seems not to enjoy as much
prominence in the teaching of the main-line churches as once it did.61
Influential churchman Charles Gore, former Bishop of Oxford, first principal of Pusey House,
Oxford, and a founder of the Community of the Resurrection, wrote of the departure from the
traditional view of inspiration of the Bible. He suggests that it is a mistake to consider it either
faithful to history, or infallible.
There is a good deal in the Fathers62 which favours a liberal interpretation of the
meaning of inspiration and does not make it identical with verbal or historical
infallibility.63
Respected Biblical exegete, Charles Harold Dodd, former Professor of Divinity at Oxford and
sometime Rylands Professor of Biblical Criticism and Exegesis at Manchester University, has
written.
The act of faith which accepts the authority of the Bible is as purely individual a
judgement as that which accepts the authority of the Church. What is the ground
of it? The Bible does itself not make any claim to infallible authority for all its
parts. On the contrary, some of its greatest writers contemplate the possibility that
they may be mistaken, or even confess in some points they have been mistaken.
Isaiah found his sweeping predictions of complete disaster in favour of a faithful
42
All Rights Reserved
42
remnant,64 Jeremiah found his expectations in several points falsified, and at one
time wondered if he had been deceived.65 Ezekiel withdrew his forecast of the
fall of Tyre.66 Paul sometimes claims to speak the word of the Lord, but at other
times "gives his opinions" quite tentatively. 67 The Protestant who believes in the
infallibility of the whole does so on some other grounds, such as the declaration
of his own Church-which in this point he accepts as infallible., though he would
reject the Roman doctrine of infallibility-or something personal to himself.
Really-may we not say-he believes the Bible to be authoritative because of the
effect it produces on his own mind and spirit. For this as for all his beliefs he
must accept personal responsibility.68
These pronouncements of leading ministers and scholars have not resulted in more open-
mindedness than previously existed. Had it been otherwise the appearance of new scripture
might have been welcomed. Many objections to the Book of Mormon are predicated on
misunderstanding the nature of the Bible. It is taught in some traditions that the Bible is God's
final and complete revelation to mankind - sola scriptura. If this is so it renders further
revelation unnecessary, but it would make Councils and Synods spurious too.
There are those who maintain that the Bible is free from any kind of error.
Despite the cynical claims of the critics, there is compelling evidence for the
dependability and trustworthiness of Scripture. For example, consider its origin:
'All Scripture is inspired (i.e. breathed-out) by God' (2 Timothy 3:16). Can you
really believe that 'the God who cannot lie' (Titus 1:2; Hebrews 6:18) breathed
out mistakes and discrepancies in this self-revelation through the prophets and
apostles? Remember also that the Old Testament prophets recognized that they
were under the authority and leading of the Holy Spirit (Micah 3:8; 2 Samuel
23:2; Zechariah 7:12, etc.). They were unable to change or detract from, or add to
the words God had given them (Numbers 24:13; Amos 3:8).69
Those who hold this position on the Bible are called 'Bibliolatrists.' In their thinking the Bible
displaces God as the unchangeable object of worship. This position is based on ignorance and
misunderstanding, as Dodd has written. Other eminent scholars agree.70 The Bible is not a single
book, but a library of at least sixty-six books, which are not the total sum of scripture. The Old
Testament refers to other books which are no longer extant.71 There are books known as
Apocrypha and Pseudipigrapha not included in the Scriptural canon.72 With few exceptions it is
doubtful if any of those whose works comprise the New Testament considered they were writing
scripture. Had Paul considered this he would have taken greater care not to introduce so many
contradictions into his letters. Not all epistles from the first century Church have survived.
References to them are contained in some of those which have.73
Would conservative Christians accept Paul's first epistle to the Corinthians if it was discovered?
Or would they discard it, believing the canon to be complete and closed? Would their minds
remain as firmly closed as they seem to be?
43
All Rights Reserved
43
We have written from the point of view of those who believe that in the Bible we
have God's true revelation of himself, and not simply one more record of man's
search for God. That being so we have treated the Bible as the yardstick against
which to measure both our own view and those of the sects we have examined.74
What these authors have not said, but which is evident from their statements, is that they use
their personal interpretations of what they think the Bible means as the yardstick. This is not
what they intend us to believe. With that in mind it is no surprise that those with this perspective
should view the Book of Mormon with sceptical disdain. Its mere appearance challenged their
established dictums. In spite of the Book of Mormon being a primary target for anti-Mormons it
is a source of faith in God and Christ. The tension is between those who are satisfied as to its
veracity and those who are not. On the matter of proof Latter-day Saint scholar Hugh Nibley has
written:
"Proving" the Book of Mormon is another matter. You cannot prove the
genuineness of any document to one who has decided not to accept it. The scribes
and Pharisees of old constantly asked Jesus for proof, and when it was set before
them in overwhelming abundance they continued it to disbelieve it.75
But, while the difficulty of persuading someone with a different perspective to see things from
another point of view is admitted Nibley points out another problem.
It is not sufficient to dismiss the claims of the Book of Mormon out of sheer
prejudice. There is only one direction from which any ancient writing may be
profitably approached. It must be considered in its original ancient setting and in
no other. Only there, if it is a forgery, will its weaknesses be revealed, and only
there, if it is true, can its claims be vindicated.76
On the possibility of the Book of Mormon being a fraudulent production he offers:
...we hold Joseph Smith to account. His book enjoys no immunity to the severest
tests and asks for none. The study of forged documents is by no means in its
infancy: it was in fact the principal delight of Renaissance scholarship. It has been
known for centuries that the easiest of all forgeries to test and detect are the long
historical documents, and that it was never necessary to go beyond the inner
consistencies of such documents to expose their fraud. So here is the Book of
Mormon: if the title page is not telling the truth, it is a big, shallow, clumsy fraud,
and there are hundreds of scholars in the world capable of refuting its claims
within the hour. But whoever offers to undertake the job must be willing to
submit his claims and arguments to the same severe criticism that it is his
business to meet out. With this understanding the Book of Mormon may some
day enjoy the serious critical examination it deserves.77
In past years some individual Latter-day Saints have made exaggerated claims regarding the
involvement of a learned institution in the archaeological proof of the Book of Mormon. I have
44
All Rights Reserved
44
found no evidence of dishonest intent in such claims and the Church has not made them.
Archaeology can prove very little more than support particular cultural and historic claims, but it
can not prove the existence of divine inspiration. Verification of the inspiration of a document is
obtained only through the Holy Spirit and not by what can be dug from the ground. Critics of the
Book of Mormon have questioned whether wheels, elephants, horses or concrete were known in
the pre-Columbian Americas. When the Book was published no proof for them existed. Since
that time considerable evidence for their existence has been discovered. This reduces the level of
criticism against it but does not prove its divine origin. The same is true of the Bible.
Discoveries may show that it contains geographical and historical truth but do not prove its
divine origin notwithstanding claims made to this effect.78
In respect of the origin Book of Mormon, the unusual circumstances related by Joseph Smith
respecting how he received and translated it often prove to be stumbling blocks. Its literary form,
content and doctrines have attracted charges of simple plagiarism to complex fraud. The
weakness of the cases made out against the Book of Mormon are highlighted by the inability of
its critics to agree on a single theory of origin or on a set of inter-related theories about its
source. The discrete approaches to this most infuriating of all books are evidence of the
desperation of those who cannot accept its divine origin. The most important of these theories
are examined in the following chapters.
45
All Rights Reserved
45
2525 Jan 97
CHAPTER EIGHT
ALTERNATIVE IMAGES OF THE BOOK OF MORMON
Hear the other side.

Augustine
The Latter-day Saints' view of the Book of Mormon is that it is the word of God brought to the
world by the hand of God. Other theories have been proposed and although each of these has
been discredited they are still tendered as the origin of the Book of Mormon. These theories have
been constructed so well that, with a single exception, they have survived. Mormons accept the
Book of Mormon as the Word of God and of equal authority with the Bible: anti-Mormons have
to decide which of the conflicting theories of origin is supported by the evidence. The theories
are:
• It is the Word of God. (Divine) theory 1.

• Joseph Smith Is the sole author. (Fraud) theory 2.
• Sidney Rigdon conspired with Smith to produce it. (Conspiracy and fraud) theory 3.
• It derived from Solomon Spaulding's "Manuscript Found". (Plagiarism and fraud) theory
4.
• Smith conspired with others, notably Oliver Cowdery and Parley P. Pratt theory 5.
• to produce the book. (Conspiracy and fraud) theory 6.
• It was the fraudulent production of a man named Walters. (Fraud) theory 7.
(Theories No. 3 and 4 are both elements in some theories.)

The first theory of origin of the Book of Mormon is that the Angel Moroni gave Joseph Smith
the gold plates which he translated "by the gift and power of God." This is the theory of divine
origin accepted by Latter-day Saints. The Book of Mormon informs their lives, nourishes their
spirituality, feeds their souls, satisfies their innermost longings for communion with the divine,
gives focus and purpose to their lives, and brings them closer to God, as the following examples
illustrate.
I have received many letters from Saints, both young and old, from all over the
world who have accepted the challenge to read and study the Book of Mormon. I
have been thrilled by their accounts of how their lives have been changed and
how they have been drawn to the Lord as a result of their commitment.79
46
All Rights Reserved
46
A Latter-day Saint woman shares her experience of comfort in bereavement through her reading
the Book of Mormon.
As if the Lord were reading my mind, the words of the Savior continued: "And
all thy children shall be taught of the Lord; and great shall be the peace of thy
children. In righteousness shalt thou be established; thou shalt be far from
oppression for thou shalt not fear, and from terror for it shalt not come near
thee.... This is the heritage of the servants of the Lord, and their righteousness is
of me, saith the Lord."80 For a moment, sitting on my bed, I felt that I was one of
his righteous servants, worthy of his love, his mercy, his blessings. Overcome by
emotion I lay on my bed and wept. At last God had spoken to me in an intimate
way through the scriptures. The fifth anniversary of Brian's death has just passed.
I still have times when I am brought down by sorrow, loneliness, and guilt, but
not as frequently as in the past. I often turn to 3 Nephi 22 to remind myself of
God's goodness to me and my family.81
A young girl found true Christian faith as she read the Book of Mormon and conformed her life
to its principles.
I was born to Muslim parents and associated mostly with Muslims as a child. But
by the time I was fifteen I was investigating Christianity. I eventually began
worshipping with a Pentecostal group. In February 1989 I came into contact with
missionaries from The Church of Jesus Christ of Latter-day Saints. They were
visiting the college I was attending. The first discussion was rough for them
because I was very sceptical about the Prophet Joseph Smith and the Book of
Mormon. At the end of the discussion they gave me a copy of the Book of
Mormon and challenged me to read it and pray about it. Over the next few days,
as I read and prayed, the Holy Ghost bore witness to me that the Book of
Mormon is indeed another testimony of Jesus Christ. I was baptized later that
month. The Book of Mormon has shaped my life to conform to that of a true
Christian. Before I was baptized, I involved myself in practices that are counter to
the teachings of Christ. But when I became a member of the Church and started
reading the Book of Mormon, I began to experience great changes in my life. I
started to live like a true Mormon.82
Joseph Smith did not waver in his declaration that the Book of Mormon was of divine origin.
Neither did those who were chosen as special witnesses to its divinity. 83 It was for Smith's claim
to be the translator of a new book of scripture, as much as for any other reason, that he was
persecuted until he was martyred alongside his beloved brother Hyrum. If Joseph was a fraud
who knew that the Book of Mormon was counterfeit he could have escaped persecution and
lived a peaceful life in obscurity. That he did not do so strengthens our testimony of the Book of
Mormon.
It has been claimed that Joseph conspired with others to pass off a plagiarised fraud onto the
credulous. Some are suspicious of the witnesses to the Book of Mormon because several of the
witnesses were related to Joseph, concluding that this makes them unreliable witnesses. If
47
All Rights Reserved
47
relationship to a person makes it impossible to be truthful about them we would be justified in

questioning the testimony of James the brother of Jesus, who was a leader in the Jerusalem
branch of the primitive Christian Church.
Much is made of the fact that the Three Witnesses, Oliver Cowdery, Martin Harris and David
Whitmer, were excommunicated. Had they been in complicity with Joseph Smith in the spurious
production of the Book of Mormon there was nothing to stop them exposing the fraud once they
were out of the Church, but they did not. Each maintained his account of seeing the angel
Moroni and of handling the gold plates. Two of the three re-joined the Church. The claim that
they lied about their experience because Joseph had some kind of hold over them or that after
Joseph's death they continued their silence because they feared reprisal from the Church is a
nonsense. No evidence has ever been produced in support of this claim. The lives of the Three
Witnesses to the Book of Mormon have been thoroughly investigated by Richard Lloyd
Anderson who concludes that they maintained their testimonies in firm and honourable fashions
to the ends of their lives.
Details of the interest, antagonism and persecution that resulted from Joseph Smith's
announcement that he would publish another book of scripture are well preserved in
contemporary documents. It commenced before the Book of Mormon was published or the
Church founded, springing from two major factors. First, Joseph's claim to have seen the Father
and the Son in open vision. A Methodist minister friend in whom he confided told him "it was
all of the devil".84 Joseph wrote,
My telling the story had excited a great deal of prejudice against me among
professors of religion, and was the cause of great persecution, which continued to
increase.85
The minister did not deny the reality of Joseph's experience. He accepted that he had a vision,
but his understanding was coloured by theological necessity which dictated that heavenly visions
had ceased. It is interesting to contemplate that while the clergyman could not assign a heavenly
origin to the vision, he could charge it to a diabolical one; affirming to the Devil the power he
denied to God. This demonstrates the difficulty people experience when faced by a reality that
they are unable to believe. That was the difficulty facing the Reverend Lane, and also the
principle cause of Joseph gaining his reputation as a "notorious liar, etc." The minister's response
was dictated by his place, time and culture. Only those who did not hold the historical
Trinitarian position could consider giving credence to Joseph's story.
The second major factor in the persecution of Joseph Smith was the story that he had some gold
plates in his possession.
No sooner was it known that I had them, than the most strenuous efforts were
used to get them from me...the persecution became more bitter and severe than
before.86
Joseph tells of attempts to obtain the plates from him. Some deny that he was persecuted because
of his possession of the gold plates on the grounds that if the plates did not exist they could not
have been the cause of any activity motivated by a belief that they did exist. This theory requires
the gold plate story to be an invention fashioned after the fact of the book. If the plates did exist,
48
All Rights Reserved
48
or if it had been reported that they did, prior to the book's publication, the weight of the charge
that Joseph invented the Gold Plate Story after publication to bolster sales and support his fraud
would be much reduced. The weighty evidence in support of the Gold Plate Story is presented in
a later chapter. Most critics of the Book of Mormon appear not to have read the book carefully if
they have read it at all. Christie-Murray, for example, makes significant errors of fact.
The Book of Mormon revealed that America was originally inhabited by

Jaredites, divided between Lamanites, from which the Red Indians (ten tribes of
Israel) are descended, and Nephites to whom Christ revealed himself after his
resurrection.87
This sloppy approach characterises the prejudice against the Book of Mormon. Had Christie-
Murray read the Book of Mormon with scholarly attention he would have discovered that the
group which divided into Lamanites and Nephites were not Jaredites but the descendants of
Lehi. The Jaredites belonged to a much earlier migration and were almost extinct when Lehi's
party arrived on the American continent. The Book of Mormon makes no claim that the Native
Americans are the lost tribes of Israel. Those concerned in the 600 B.C migration were
descended from Judah, Ephraim, and Manasseh, the Josephite half tribes representing only one
of the Ten Lost Tribes.
It was prejudice of a different order which attended the book's introduction to the British Isles.
Besides growing scepticism of the supernatural, Circumstances which discouraged British
middle-class interest in the Book of Mormon included the recent discovery of literary
counterfeits. One such case was a collection of poems written in mediæval style, which one
Thomas Chatterton claimed to have discovered. His first "find" was made when he was twelve.
It was claimed by the mediævalist, Thomas Tyrwhitt, that amongst the discoveries were some
which were the writings of "the gode prieste Thomas Rowlie." When the poems were published
and scrutinized they were shown to be no more than "a hodgepodge of Chaucerian and
Spenserian language and Reformation ideas." Similar claims were to be made in the case of the
Book of Mormon. But in this case instead of it being classed as a "hodgepodge" of authors'
language and Reformation ideas, the book was said to be a mixture of Biblical and classical
styles infused with the current subjects of interest in the American frontier of the early
nineteenth century. The so-called Rowlie poems were eventually declared to be "a fraud and an
imposition." Terms which have been employed against the Book of Mormon.
A case similar to the Chatterton "find" was that involving James MacPherson, who in 1760
published his Fragments of Ancient Poetry Collected in the Highlands of Scotland, and
translated from the Gælic and Erse, which he later published in The Poems of Ossian. Ossian
was a third century Celtic bard who claimed divine inspiration for his work. MacPherson said
greater discoveries were possible provided that he could obtain sufficient financial backing. The
funds were provided and MacPherson set off into the Highlands returning with an epic in the
form, he claimed, of an original manuscript by Ossian in Gælic.
Samuel Johnson was loudly sceptical of MacPherson's discoveries and after conducting his
research he adjudged the work to be a modern original. Thomas Gray and Robert Burns took the
opposite view. In the meantime MacPherson became wealthy on the proceeds, and was interred
49
All Rights Reserved
49
in Westminster Abbey without ever producing the original. In time other men of letters
concluded that MacPherson's work was forgery and the "Ossianic Controversy," as it came to be
called, dropped out of sight. Johnson was vindicated. Of the atmosphere created by Chatterton
and MacPherson, an LDS scholar has concluded:
It is easy to imagine the damaging effects of such a conclusion to such a

controversy on the sincere efforts of those first Latter-day Saint
missionaries who went to Great Britain in the first half of the nineteenth-
century carrying the Book of Mormon and being largely or totally unaware
of the literary context into which their book inevitably made them enter. In
presenting the book of Mormon in such a poisoned literary atmosphere,
they faced irrational and predetermined distrust. The reading public of
Great Britain had become very wary and cynical after the events I have
described, and understandably so. What had for a time seemed almost
like the hand of God active in preserving and revealing ancient writings
had become a mixture of truth and blatant falsehood, with the falsehood
leaving, of course, the stronger impression. Into the British literary context
of disappointed hopes and cynical fraud entered the Book of Mormon in
1837. The missionaries who carried it would have found difficulty in
making appeals based on either logic or tradition. Perhaps, in fact, the
Lord had allowed the literary events of the preceding decades to unfold in
such a way that the only valid appeal was to the Spirit.88
As to the truth of the Book of Mormon, many books have been written and much evidence
furnished in support its divine origin, therefore it is unnecessary to present it here. It is hoped
that readers will be prompted to deeper study to the whole question of the Book of Mormon in
relating to its origin, content and the abiding value of its message.
50
All Rights Reserved
50
2102 Jan 97
CHAPTER NINE
THE SECOND THEORY OF ORIGIN
To know men thoroughly, to judge events sanely is,

therefore, a great step towards happiness.
Stendhal
The second theory of origin which was prevalent around the time of the Book of Mormon's
publication was that it was solely the work of Joseph Smith. This view was to some extent
encouraged by the description in the Palmyra edition of Joseph Smith as "Author and
Proprietor." Smith's explanation was that the description of himself as 'Author' did not imply that
he was the originator of the material in the Book of Mormon, but that this classification was
necessary to secure copyright in the work, an explanation in accord with the requirements of
copyright law. The origin of the book and the story of its translation is attested to in Joseph
Smith's history which is published in the forepart of the Book of Mormon. Many anti-Mormon
writers ignore the details contained in the history and point to Smith's description as 'Author' in
the Palmyra edition as proof that he was the author.
The translation was published in 1830 under the title of The Book of Mormon;
Joseph Smith describes himself as the AUTHOR & PROPRIETOR of the book.
However, in later editions this was quickly changed to read Joseph Smith Jnr.
TRANSLATOR.89
What the tract does not inform its readers is that it took seven years to "quickly" make this
change. The second edition of the Book of Mormon was not published until 1837. This example
of a hostile report makes it appear that Joseph recognized his error in describing himself as
"author" and hastened to correct it before anyone could notice it. This is an absurd claim and
falls a victim to documented fact. Some writers have returned to the position that Joseph Smith
was the sole uninspired originator of the Book of Mormon.
Fawn Brodie expressed the view that [Joseph Smith] was a talented but
embryonic author whose gifts might have led him onto a career as a writer of
romances. Instead the spirit of the American awakening encouraged him to
interpret his 'inspiration' as a series of heavenly visitations, to objectify these, to
clothe them first in the forms of heavenly personages, and then in the shape of an
imaginary history.90
51
All Rights Reserved
51
Newspaper reports around the time of publication make no allusion to any person other than
Joseph Smith being responsible for the Book of Mormon. The following contemporary accounts
confirm that this was so. Six months before the book was published, the Palmyra Freeman said:
The greatest piece of superstition that has come within our knowledge now
occupies the attention of a few individuals in this quarter. It is generally known
and spoken of as the "Golden Bible." Its proselytes give the following account of
it. In the fall of 1827, a person by the name of Joseph Smith, of Manchester,
Ontario county, reported that he had been visited in a dream by the spirit of the
Almighty and informed that in a certain hill in that town was deposited this
golden Bible, containing an ancient record of divine nature and origin.91
Shortly thereafter the Rochester Gem carried an account which demonstrated direct literary
dependency on the Rochester Advertiser and Telegraph.
A GOLDEN BIBLE
A man by the name of Martin Harris was in this village a few days since
endeavouring to make a contract for printing a large quantity of work called the
Gold Bible. He gave something He gave something like the following account of
it. In the autumn of 1827, a man named Joseph Smith of Manchester, in Ontario
County, said that he had been visited by the spirit of the Almighty in a dream, and
informed that in a certain hill in that town was deposited a Golden bible,
containing an ancient record of divine origin.92
Howe's book, Mormonism Unvailed carries the testimony of Willard Chase which fixes the year
of Joseph Smith's receipt of the gold plates as 1827. If Smith was fabricating the gold plate story
he would not require a chest to hold plates which existed only in his imagination. If however,
Smith was setting up an elaborate fraud in which he wished to implicate Chase, why did he
never call on him to testify on his behalf? Chase explained,
In the forepart of September (I believe) 1827, the Prophet requested me to make

him a chest, informing that he designed to move back to Pennsylvania and
expecting soon to get his gold book, he wanted a chest to lock it up, giving me to
understand at the same time, that if I would make the chest he would give me a
share in the book... A few weeks later after this conversation, he came to my
house, and related the following story: That on the twenty-second of September,
he arose early in the morning, and took a one-horse wagon of someone's that had
stayed overnight at their house, without leave or license; and together with his
wife, repaired to the hill which contained the book, etc.93
The following examples offer no other explanation for the Book of Mormon except that Joseph
alone was the originator, and also show that at the time of the book's appearance, and for some
time thereafter, no other theory of origin was predicated.
52
All Rights Reserved
52
BLASPHEMY
Book of Mormon-Alias the "Golden Bible"
The Book of Mormon has been placed in our hands. A viler imposition was never
practiced. It is an evidence of fraud, blasphemy, and credulity, shocking both to
Christians and moralists. The author and proprietor is Joseph Smith Jr., a fellow
who by some hocus pocus acquired such influence over a wealthy farmer of
Wayne County that the latter mortgaged his farm for $3,000 which he paid for
printing and binding five-thousand copies of the blasphemous work.94
The Golden Bible. -Some two or three years since, an account was given in the
papers, of a book purporting to give new revelations from Heaven, having been
dug out of the ground, in Manchester, in Ontario Co. N. Y. The book, it seems,
has made its appearance in this vicinity. -It contains about 500 octavo pages,
which is said to be translated from Egyptian Hieroglyphics, on metal plates, by
one Smith, who was enabled to read the characters by instructions from Angels.95
IMPOSITION AND BLASPHEMY!!-MONEY DIGGERS, Etc.

Some months ago a noise was made among the credulous of the earth, respecting
a wonderful production said to have been found as follows. An ignoramus near
Palmyra, Wayne county, pretended he had found some "Gold Plates," as he is
pleased to call them, upon which is said to be engraved characters of marvellous
and misunderstandable import, which he, or no other mortal could divine. These
characters he has translated into the English language, and lo! they appear to be
no other than the mysticisms of an unrevealed Bible!96
Mormonism. -Our readers will find in this paper several communications,

touching a new sect which has recently sprung up in this vicinity. -In this,
perhaps, we have departed from our general rule, relating to religious
controversies. -But when any subject becomes a matter of general inquiry and
conversation through the whole community, with but few exceptions, that
community will call upon the Press to speak-and a free press will speak. We
therefore declare our columns open, and free to the investigation of the divine
pretensions of the "Book of Mormon," and its "Author and Proprietor," Joseph
Smith, Junior, who has just planted himself in this community, as a Prophet of the
Most High God, and one to whom, he says, the Lord reveals his will daily. The
believers in his divine mission now number several hundred, and are still
increasing.97
Farmington, Ont. Co., Jan. 1, 1831

Mr. Editor-
I observe by the public prints, that this most clumsy of all impositions, known
among us as Jo Smith's "Gold Bible," is beginning to excite curiosity abroad,
53
All Rights Reserved
53
from the novelty of its appearance, and the assurance of its advocates, who in
imitation of too many of our religious sects, who have gone before them, very
charitably (at least in this region) threaten all who have the hardihood to refuse to
subscribe to their rhapsodies with "dire damnation."98
GOLDEN BIBLE, No. 3
Jo Smith Junior, according to the best information we can obtain on this subject,
was born in the State of Vermont. His father emigrated to this country (Ontario
county, N.Y.) about the year 1815, and located his family in the village of
Palmyra. The age of this modern prophet is supposed to be about twenty-four
years. In his person he is tall and slender-THIN FAVORED-having but little
expression of countenance, other than that of dullness; his mental powers appear
to be extremely limited, and from the small opportunity he had in school, he
made little or no proficiency, and it is asserted by one of his principle followers
(who also pretends to divine illuminations) that Jo, even at this day is profoundly
ignorant of the meaning of many of the words contained in the Book of
Mormon.99
The notion that Joseph Smith had accomplices in producing the Book of Mormon was not
suggested by early critics. Had that been suspected we can not doubt that the Palmyra Reflector
would have drawn attention to it. These articles make it patently clear that contemporary opinion
was that Mormonism would not last long. While this opinion prevailed there was no need to
construct an explanation other than that which the facts warranted.
As ignorant as many people are, it is hardly possible that so clumsy an imposition

can spread to any considerable extent.100
Mormonism did not fail but went from strength to strength, confounding those who foretold its
demise. When it became obvious that the Restored Gospel was destined to make a permanent
impression in the religious life of America a more complex theory of origin was needed. The
need for another theory was also necessary when the amazing complexity of the Book of
Mormon was discovered. Descriptions of Joseph Smith were circulated describing him as
ignorant, lazy and worthless and, therefore, lacking the talent to produce such a complicated and
elaborate work. The following article has made a lasting contribution to hostile appraisals of
Joseph Smith.
[Joseph Smith] had but little expression of countenance, other than that of
dullness, and from the small opportunity he had in school, he made little or no
proficiency, and it is asserted by one of his principal followers, (who also
pretends to divine illuminations), that Jo, even at this day is profoundly ignorant
of the meaning of many of the words in the Book of Mormon...We have never
been able to learn that any of the family were ever noted for much else than
54
All Rights Reserved
54
ignorance and stupidity.101
Not everyone subscribes to this summary of the young Prophet's character. In 1957 Fawn Brodie
decided that he was "a myth-maker of prodigious talent," believing him capable of producing the
Book of Mormon.
Recent critics who insist that Joseph Smith suffered from delusions have ignored
in the Book of Mormon contrary evidence difficult to override. Its very coherence
belies their claims. Bernard DeVoto called the book "a yeasty fermentation,
formless, aimless, and inconceivably absurd-at once a parody of all American
religious thought and something more than a parody, a disintegration. The oestrus
of a paranoiac projected it into a new Bible."
Far from being the fruit of an obsession, the Book of Mormon is a useful key to
Joseph's complex and frequently baffling character. for it clearly reveals in him
what both orthodox Mormon histories and unfriendly testimonies deny him: a
measure of learning and a fecund imagination.102
The wheel had turned full circle and confusion among critics remains unresolved.
55
All Rights Reserved
55
1278 Jan 97
CHAPTER TEN
THE THIRD THEORY OF ORIGIN
Every decent man is concerned if an innocent

person is condemned
Jean de la Bruyere
Three years after the Book of Mormon was published and the Church established, predictions
that both would soon be gone and forgotten remained unfulfilled. It was a puzzling problem for
those who, at the expense of the Prophet Joseph Smith, had themselves presumed to prophecy.
The presumption was that a book produced by such an "ignoramus as Jo Smith" could have
nothing of worth within its pages, and that this would be detected by those who had been duped.
It was said that when the true origin was revealed, both it and the Church would fail. Since they
patently had not failed it was necessary to take a closer look at the book.
Joseph Smith was a young man aged 24 when the Book of Mormon was published. Books reveal
a lot about their writers since they are usually rooted within the writers experience and
personality. Considerable inquiry has been made into the background and character of Joseph
Smith to discover whether the Book of Mormon owes anything to his background, character,
experience, or education. It was also necessary to account for the bewildering success of the
church he had founded. By 1833 it had several thousand adherents gathered into a community of
believers. The spectacular success of the Book of Mormon and the Church coupled with the
popular estimation of Joseph Smith, made another theory of origin necessary.
The third theory displaced Joseph from the central role of author of the "blasphemy," into the
role of mere puppet. The questions was, who had the necessary learning and ability to produce
the Book of Mormon? The church attracted some extremely talented men so it was not difficult
to find someone to point the finger at. It had to be someone of monumental capability who was
possessed of prodigious talent. The finger pointed at Sidney Rigdon who was the most
remarkable celebrity in the early church. Rigdon had converted to Mormonism with his wife.
They were baptized on the 14th of November 1830. He first heard of the Book of Mormon when
two missionaries visited his home, one of whom was Parley Parker Pratt.
It is understandable that Rigdon should be a suspect in the fabrication of the Book of Mormon.
He had enjoyed a distinguished career as a Baptist minister. During that career he attached
himself to the Disciples, a group of Christians seeking to identify and practise what they
considered to be the Biblical form of Christianity. The movement was also known as
"Campbellites" after Alexander Campbell, a fellow minister of Rigdon's. Rigdon was a popular
and gifted orator who enriched his sermons with illustrations from classical literature and ancient
56
All Rights Reserved
56
history. It was believed that he had the necessary credentials for producing the Book of Mormon.
It was concluded that Smith had conspired with Rigdon in a convoluted fraud. 103 It was held that
Rigdon's hand was in the Book of Mormon on the grounds that he could have produced it. No
evidence has been produced to lend substance to this theory even by those who say they have
conducted careful investigations. Brinkerhoff, whose theories are discussed later, claims that
there is "irrefutable" "circumstantial evidence." Circumstantial evidence is never irrefutable.
Like others who make extravagant claims to knowledge about the origin of the Book of
Mormon, he fails to produce any evidence and introduces no argument that has not been
previously refuted.
If this theory was to survive it was had to be shown that Smith and Rigdon met well before
winter of 1830 when Rigdon visited Smith's home to meet the Prophet "for the first time." The
theory falls victim to facts which prove that Smith and Rigdon did not meet until several months
after the publication of the Book of Mormon. Notwithstanding the weight of primary evidence
against this theory it continues to have currency among anti-Mormons. Eryl Davies, who finds it
hard to see any good in a religious system other than his own, writes:
The whole story [giving a divine origin for the Book of Mormon] was a great
fraud. A Presbyterian preacher, Solomon Spaulding, wrote an imaginary history
of the primitive Americans called The Manuscript Found. No one wanted to
publish it, so it was left at a printer's shop in Pittsburgh. The printer, by the name
of Patterson, died within two years and a man called Rigdon, who was a frequent
caller at the shop, found the manuscript and used it as a basis for writing The
Book of Mormon with the help of Smith and Porley [sic] Pratt.104
Davies indolently reiterates the suppositions of other writers who say that Rigdon is implicated
in the fraudulent production of the Book of Mormon.
The true story is as follows: A Presbyterian preacher, Solomon Spaulding by

name, wrote an imaginary history of the people who inhabited America in the
early days, entitled The Manuscript Found. His efforts not being accepted for
publication, he left it with a printer at Pittsburgh, Patterson by name, and died
two years later. The aforementioned Rigdon, who frequented Patterson's shop,
came on the old manuscript, in which he saw a short-cut to fame. With this as a
basis he compiled the Book of Mormon.105
Hoekema, on the other hand, is not so easily convinced. He accepts that Rigdon's association
with Joseph Smith commenced in Kirtland late in 1830.
Sidney Rigdon, who had become a member of the church in Kirtland, Ohio, and
had worked in close association with Joseph Smith since that time.106
Burrell is also apparently rejects Rigdon's involvement in the Spaulding conspiracy by accepting
that Rigdon's association with the Church was not established until 1830.
The publication of the Book of Mormon and the subsequent missionary activities
57
All Rights Reserved
57
of the first Mormons, soon resulted in a number of conversions, two of the most
prominent converts being Parley Pratt and Sidney Rigdon.107
58
All Rights Reserved
58
Then, surprisingly, he moves directly against the spirit of this passage to find that
the evidence for Smith's dependence upon a Spaulding manuscript cannot be

lightly set aside108.
Writers with less respect for historicity maintain their belief in Rigdon's involvement with Smith
in producing the Book of Mormon.
Sidney Rigdon, a Campbellite preacher, had links with the publishers who were
to publish Spaulding's novel. He was purported to preach Mormon ideals before
his baptism into the movement and before the publication of the Book of Mormon
in 1830. Rigdon stole Spaulding's novel, and with Joseph Smith re-modelled it,
by adding the religious portion109
Critics of Mormonism continue to argue amongst themselves regarding Rigdon's involvement in

the production of the Book of Mormon. But there remain those who continue to allege that
Rigdon used Spaulding’s story 'Manuscript Found' as its basis which introduces the fourth theory
of origin.
59
All Rights Reserved
59
3080 Feb 97
CHAPTER ELEVEN
THE FOURTH THEORY OF ORIGIN
It seemed that the next minute they would discover a solution.

Yet it was clear that the end was still far, far off,
...and that the hardest and most complicated part
was just beginning.
Anton Chekhov
The collapse of the third theory made the fourth theory necessary. At the same time it added an
unforeseen complication. The third theory has Rigdon as author and co-conspirator of a
fraudulent literary work, whereas the fourth theory claims that Rigdon stole Spaulding's work
and then conspired with Smith to present it as the Book of Mormon and rests on the view that
Rigdon stole the manuscript of a novel written by one Solomon Spaulding, which tells of a party
of travellers from ancient Rome. The party, led by a man called Fabius, was sailing from Rome
to Britain when they were caught up in a severe storm. As a consequence of which they arrived
not at Britain, but at the American continent which they found inhabited by two warring tribes.
Melvin R Brooks writes:
The manuscript contains about one-tenth the reading matter of the Book of
Mormon, and is anything but religious throughout. In many places the reader of
the Spaulding Manuscript may find obscenity. The main theme revolves about a
romance between Elseon and Lamesa.110
The Spaulding Theory is the brain-child of former Mormon Philastus Hurlburt, for inclusion in
Eber D. Howe's Mormonism Unvailed. He alleged that Spaulding left his Manuscript Found in
Lambdin and Patterson's print shop in Pittsburgh from where Rigdon stole it. Some accounts
have Rigdon "regularly frequenting" the printers; others have him working there as a
compositor. After the alleged theft he is said to have added some religious language to the text
and then have Smith "discover" it with the aid of an "imaginary angel."
Mormonism Unvailed published in 1834, was not Howe's first attack on Joseph Smith and the
Book of Mormon. He was the publisher of the Painesville Telegraph, of Painesville, Ohio, and
had published many articles hostile to the church. Although the book was published naming
Howe as the author, there are good reasons for believing that it was the work of Hurlburt,
written in a spirit of revenge after Hurlburt's lewd character had been exposed in a church court
for which he was excommunicated. He was later bound over by a court for the attempted murder
60
All Rights Reserved
60
of Joseph Smith.
Hurlburt Manuscript Found from his Hurlburt's remarried widow, Mrs Davidson. He claimed
that it proved beyond doubt that it was the origin of the Book of Mormon, yet in spite of this
assertion he did not publish it. If it was the primary source of the Book of Mormon why did he
fail to publish it? His failure to publish Manuscript Found was not the only strange thing in the
case of Hurlburt and the manuscript. He borrowed it from Spaulding's widow promising to
return it to her. It was a promise he did not keep. Had he published The Manuscript Story and
proved that the Book of Mormon's dependence on it it could have been the end of the Book of
Mormon, Joseph Smith, and his thriving community. Yet it was not published but merely
referred to in the following terms:
We have shown that the Book of Mormon is the Joint production of Solomon
Spaulding and some other designing knave...nor will anyone disagree with us,
when we shall have proven that the Book of Mormon was a joint speculation
between the "author and proprietor" and the witnesses.111
At one point it is admitted by Howe that as far as the conspiracy theory is concerned,
...we have no positive proof; but many circumstances have carried a suspicious
appearance; and further developments may establish the fact.
In spite of the assurances given throughout the book that the Spaulding manuscript was
plagiarised in the production of the Book of Mormon, the final passage of Howe's book sounds
the death knell for the Spaulding theory, especially in light of the manuscript's discovery in
1885.
We, therefore, must hold out Sidney Rigdon to the world as being the original
"Author and Proprietor" of the whole Mormon conspiracy, until further light is
elicited upon the lost writings of Solomon Spaulding.112
This statement is not that of one who has incontrovertible proof, rather it points to absence of
proof, Howe is content to impute not only the authorship of the Book of Mormon to Rigdon but
"the whole Mormon conspiracy." Generations of authors have been content to let their opinions
rest upon this ricketty foundation and to present those opinions in the guise of "scholarly
research."
It is undisputed that Hurlburt obtained Manuscript Found and that he never dared publish it.
What is less certain is how writers hostile to the Book of Mormon take any comfort from
Hurlburt's failure to produce his evidence but continue to spread the story in desperate attempts
to prolong the falsehood that Hurlburt began. They fail to convince because the evidence for the
theory is non-existent.
Hurlburt did not shrink from dishonesty in seeking to injure his former friends and elevate his
own reputation. When it became evident that the manuscript had disappeared rumours were
circulated that the Mormons had either bought or stolen the manuscript, and burned it to destroy
evidence of their fraud. It would have made sense for the Mormons to hide the manuscript if it
proved them party to a fraud, but why did Hurlburt and Howe hide it if it proved their
61
All Rights Reserved
61
proposition?
For fifty years the Spaulding Theory reigned unchallenged, and was an embarrassment to Latter
Day Saints - nothing more. For fifty years Manuscript Found was held to be the source of the
Book of Mormon and its non-appearance prevented comparison. During this time no other
theory of origin was produced because none was necessary. The Spaulding theory was finally
collapsed in 1883 when Manuscript Found was discovered in Honolulu and placed in the library
of Oberlin College, Columbus, Ohio, where it remains. Had it not been discovered it is certain
that enemies of the Church would have not have had to invent other explanations for the Book of
Mormon.
With the manuscript available for comparison it was plainly evident that the Book of Mormon
was not derived from Spaulding's work. When this was recognized another theory was hurriedly
invented claiming that the Book of Mormon was based not on Spaulding's Manuscript Found,
but on another of his works, Manuscript Lost, a work not mentioned prior to the collapse of the
Spaulding theory. In spite of the evidence of Manuscript Found and the non-appearance of
Manuscript Lost, the theory of a Spaulding origin remains current amongst of anti-Mormon
writers lacking objectivity and honesty. For the sake of their own prejudices and presuppositions
they discount the crushing weight of evidence against a Spaulding contribution to the Book of
Mormon.
a novel was left by Solomon Spaulding in Patterson's Printing Office at

Pittsburgh, Pennsylvania. Sidney Regdon [sic] found it and with Joseph's help, he
invented a story about gold plates and spectacles. Smith professed to translate it
and thus we have the Mormon Bible.113
Baird claims an unreferenced source for an interesting piece of information, not discoverable
elsewhere. It concerns a note allegedly written by Spaulding's physician on 5th June 1831 on the
flyleaf of a Book of Mormon.
This work, I am convinced by facts related to me by deceased patient, Solomon

Spaulding, has been made from the writings of Spaulding, probably by Sidney
Rigdon, who was suspicioned by Spaulding with purloining his manuscript from
the publishing-house to which he had taken it; and I am prepared to testify that
Spaulding told me that his work was entitled, "The Manuscript Found in the
Wilds of Mormon; or Unearthed Records of the Nephites". From his description
of its contents, I fully believe that this Book of Mormon is mainly and wickedly
copied from it. June, 5, 1831 Cephas Dodd.114
It is noteworthy that Dodd's testimony, which is probably spurious since it contains too many
essential elements of the Spaulding Theory at too early a date, referred to the Manuscript Found.
No other Spaulding work had entered the picture, because until the discovery of the manuscript,
which immediately disqualified it, none other was necessary. Baird cites another unique source,
similarly unreferenced.
Rigdon told his friends of what he had done [stolen the Spaulding manuscript and
colluded with Smith to manufacture the Book of Mormon from it] but did not
62
All Rights Reserved
62
declare it publicly for fear of Mormon reprisal.115
He refers to Cowdery, Davis and Scales' book, Who Really Wrote the Book Of Mormon? and to
their claim that they have
[Resurfaced] part of Spaulding's original manuscript of his second novel. Twelve

pages, word for word the "Book of Mormon", have been examined by
handwriting-analysis experts who identified the handwriting as Solomon's [sic]
Spaulding's. These pages have been preserved for years by the "Mormon"
Church. They are known by the Church as the "unidentified scribe" section of the
original, handwritten Book of Mormon. The Church denies the Spaulding
identification but, disappointingly, prohibits further examination of the
documents in question.116
Another writer who will not relinquish the Spaulding Theory in spite of the overwhelming
evidence against it, is Linnegan who writes:
"[Smith] was joined by one Samuel [sic] Rigdon with whose assistance it seems
likely that Smith added further chapters [to the Book of Mormon]".117
Brinkerhoff, in his disappointing and mean-spirited little book Mormonism - An Historical And
Scriptural Analysis, is also convinced of a Spaulding origin.
Solomon Spaulding, wrote a fictional historical novel called "MANUSCRIPT

LOST" [sic] about the inhabitants the [sic] Americas...it was evidently stolen by
one Sidney Rigdon, a fellow who used to loiter around the shop. It surfaced later,
in a modified form under the title THE BOOK OF MORMON...it appears that
Smith and Rigdon spent considerable time together two years before Rigdon
supposedly came into contact with Smith and Mormonism and was converted to
it. The evidence is circumstantial, but it is so conclusive as to be irrefutable.118
No evidence, irrefutable or otherwise, is produced by Brinkerhoff. Neither does he offer his

evidence for changing the name of the manuscript. In Some Modern Faiths it is claimed, without
supporting evidence, that
Solomon Spaulding [deposited his] imaginary history...with a printer [and] died,

and the manuscript was left in the printer's office. The printer himself died in
1826. There was a compositor at the office, named Sidney Rigdon.119
It is also stated that
These allegations were abusively denied by Rigdon.120
Sanders in Cults And Isms claims that the Spaulding theory is correct adding the information that
Spaulding died two days after leaving the manuscript at Patterson's. He also claims that,
63
All Rights Reserved
63
Rigdon...frequented Patterson's shop.121
If Sanders' information is accurate, it leaves little time for Baird's claim that Spaulding
"suspicioned" that Rigdon had stolen it. It is fortunate for Rigdon's reputation that his history
proves that he was neither thief, plagiarist or conspirator as regards either the Spaulding
Manuscript, or the Book of Mormon. Spaulding wrote Manuscript Found about 1812. It has been
said that he would amuse his neighbours by reading portions of it to them. Possibly their
amusement provided him with the idea that it might be of interest to a wider public who would
pay for the privilege of reading it. Consequently he sought to have it published. From New
Salem, Ohio, where he wrote the work, he moved to Pittsburgh. Whilst in Pittsburgh he showed
it to a printer called Patterson. Patterson retained the manuscript in order to read it and provide
his opinion. Eventually he offered to print the book if Spaulding would agree to certain
conditions and alterations. Spaulding would not agree to the conditions and took the manuscript
back. Spaulding's widow confirms this to be so:
At length the manuscript was returned to its author, and soon after we removed to
Amity, Washington County, Pennsylvania, etc., where Mr Spaulding deceased in
1816. The manuscript then fell into my hands and was carefully preserved.122
Evidence from Spaulding's widow establishes that she maintained possession of the manuscript
from prior to 1814 until she permitted Philastus Hurlburt to borrow it in 1834 (long after the
Book of Mormon had been published). If Rigdon ever saw the Spaulding document it must have
been prior to 1816. This date can be pushed back two more years. A contemporary of
Spaulding's made the statement that
Spaulding left here [Conneaut, Ohio] in 1812, and I furnished him the means to
carry him to Pittsburgh, where he said he would get the book printed and pay
me.123
Another interesting and significant statement by Lake reads:
A messenger was despatched to look up the widow of Spaulding, who was found
residing in Massachusetts. From her we learned that Spaulding resided in
Pittsburgh, about two years," etc.
This places Spaulding in Pittsburgh from 1812 to 1814. Therefore, if Rigdon had opportunity to
read or steal the manuscript it must have been before 1814. But there are cogent rebutting
reasons against this solution. In the first place Rigdon, who was 21 in 1814, was to be found at
home on his father's farm and did not arrive in Pittsburgh until 1822 when the manuscript had
been gone for 8 years. Add to this the fact that no one has come up with a single piece of
evidence linking Rigdon with Joseph Smith until December of 1830, or with the production of
the Book of Mormon which was undergoing printing from August 1829 until March 1830.
Historical evidence for complicity in a plagiarised or counterfeit production of a book by Smith
and Rigdon does not exist.
Enemies of Mormonism have besmirched the names of Joseph Smith, Sidney Rigdon, Oliver
64
All Rights Reserved
64
Cowdery and Parley P Pratt in this matter. Their inability to furnish substantiation must persuade
honest not to heed their slanders. It was in response to such a slander that Sidney Rigdon wrote:
In your paper of the 18th instant, I see a letter signed by somebody calling herself
Matilda Davison, pretending to give the origin of Mormonism, as she is pleased
to call it, by relating moonshine story about a certain Solomon Spaulding, a
creature with the knowledge of whose earthly existence I am entirely indebted to
this production; for surely, until Philastus Hurlburt informed me that such a being
lived, at some former period, I had not the most distant knowledge of his
existence...it is only necessary to say, in relation to the whole story about
Spaulding's writings being in the hands of Mr. Patterson, who was in Pittsburgh,
and who is said to have kept a printing office, and my saying that I was concerned
in the said office, etc., etc., is the most base of lies without even the shadow of
truth.124
That was Rigdon's measured response to the calumny which Matilda Davison's letter aimed at
his character. There is a suspicion that Mrs Davison did not write the letter, and comparisons of
its syntax suggest that this may be the case. It has been suggested that a Reverend Storrs forged
it over her name, although he denied it. In his response Rigdon denies any knowledge of
Solomon Spaulding and his literary creations, and any connection with the Patterson printing
establishment in Pittsburgh. Oliver Cowdery had a word to say to those who claiming that he
was dishonestly involved in any way.
I wrote with my own pen, the entire Book of Mormon (save a few pages), as it
fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and
power of God by the means of the Urim and Thummim, or, as it is called by the
book, Holy Interpreters. I beheld with my eyes and handled with my hands the
gold plates from which it was transcribed. I also saw with my eyes and handled
with my hands the Holy Interpreters. That book is true. Sidney Rigdon did not
write it. Mr. Spaulding did not write it. I wrote it myself as it fell from the lips of
the Prophet. It contains the everlasting gospel, and came forth to the children of
men in fulfilment of the revelations of John, where he says he saw an angel come
with the everlasting gospel to preach to every nation, kindred, tongue and people.
It contains the principles of salvation; and if you, my hearers, will walk by its
light and obey its precepts, you will be saved with an everlasting salvation in the
kingdom of God on high.125
Parley P. Pratt is another often cited as a conspirator with Smith in producing the Book of
Mormon. His response to those who insist that Rigdon wrote the Book of Mormon was spirited:
Mr. Rigdon embraced the doctrine [Mormonism] through my instrumentality. I

first presented the Book of Mormon to him. I stood upon the bank of the stream
while he was baptized, and assisted to officiate in his ordination, and I myself was
unacquainted with the system until some months after its organization, which was
on the 6th of April 1830.126
65
All Rights Reserved
65
In the following chapters we take a closer look at conspiracy theories and principal actors,
particularly at the prime suspect - Sidney Rigdon. Familiarity with this man's history removes
any lingering doubts about his innocence.
66
All Rights Reserved
66
1882 Feb 97
CHAPTER TWELVE
THE FIFTH THEORY OF ORIGIN
They have committed false report;

Moreover, they have spoken untruths;
Secondarily, they are slanders;
Sixthly, and lastly, they have belied...
Thirdly, they have verified unjust things;
And to conclude, they are lying knaves.
William Shakespeare
The confusion surrounding the question of who wrote the Book of Mormon produced yet more
confusion. Several other theories were spawned as critics left no stone unturned to discover an
origin for the book that had no divine involvement. What many modern writers fail to recognise
is the fact that new theories were invented after the previous ones had been proved to be
unfounded. When it was discovered that Smith lacked the ability to write it Rigdon was named
its author. A supposed similarity between Spaulding's story and the Nephite scriptures raised
hopes that Rigdon could be identified as having stolen the manuscript from a printers shop into
which he had never entered. When Rigdon and Spaulding proved to be dead ends other names
were thrown into the ring, among them Oliver Cowdery and Parley P Pratt. As each of these
alleged conspirators proved to be innocent attention turned back to Joseph Smith. All theories
have been abandoned at one time or another except that of a divine origin, which remains the
only one not substantially refuted. Scholars have abandoned the Spaulding theory yet Sanders
maintains that this hackneyed and discredited story is true. In an outburst of intemperate
assumption he alleges that Rigdon
came on the old [Spaulding] manuscript, in which he saw a short-cut to fame.

With this as a basis, he compiled The Book of Mormon, and with the help of
Parley P. Pratt and Joseph Smith, perpetrated one of the greatest religious hoaxes
of the century.127
Samuel, in a superficial work which is no more than an accumulation of other writers' work,
says that Pratt was a fellow-conspirator but provides no evidence for his allegation.128 His
approach is typical of those who believe that what others have written must be true, which has
the flavour of callous indifference towards a theological enemy.
Writers who research carefully have abandoned the Spaulding theory and offer no explanation
67
All Rights Reserved
67
for the Book of Mormon apart from stating that it is "fiction."129 No evidence is ever produced.
Some still insist that Rigdon was in some way connected with the production of the Book of
Mormon although information exists which shows this to be impossible.
Sidney Rigdon was born to William and Nancy Rigdon of Saint Clair, Pennsylvania, in 1793.
His great grandfather Thomas Baker Rigdon had emigrated from Britain. Sidney's father was a
farmer who lived for some time in Maryland before moving to farm in Pennsylvania where he
married Nancy the daughter of Irish immigrants. Sidney followed the agricultural life on his
father's farm until 1819. At age twenty-five he attended Regular Baptist Church meetings led by
the Reverend David Phillips. He left farming in 1819 in response to a call to the ministry and
lodged with the Reverend Andrew Clark, a Regular Baptist. Rigdon became a licensed preacher
and broke with farming to devote himself to the ministry. In May 1819 he moved to Trumbell
County, Ohio, and took lodging with another minister, Adamson Bentley.
In June 1819 he married Phebe Brook. His ministry among the Regular Baptists continued until
he became pastor of the First Baptist Church in Pittsburgh in February 1822. His predesser's
attitude had caused disaffection among the membership causing many to stay away or attend
other churches. Rigdon was a tireless worker and an impassioned preacher who was respected
for his pastoral care, his energy and his animated style of preaching.
He began to entertain doubts that Baptist doctrine was scripturally founded, a concern
aggravated by a belief that the Truth was not to be found in any denomination. His dilemma was
this: should he abandon the ministry of the church and risk financial ruin, or should he continue
in the ministry to provide for his family, ignoring his conscience? His decision was made not on
the balance of possibilities concerning failure or success but on the simple issue of Truth as he
understood it. He left his pastorate in August 1824 after serving for two and a half years,
honourably making know his intention to his congregation. News of his departure was received
with sadness because of their sincere affection for him. Although Rigdon's separation from the
Baptist ministry was honourable, attempts are made to blacken his character by claiming that he
had been "unfrocked."
Through some fortuitous circumstances [Joseph Smith] was thrown into contact
with an unfrocked Baptist minister, Sidney Rigdon.130
Around the time of Rigdon' separation from the Baptist society two others withdrew for similar
reasons. They were Alexander Campbell and Walter Scott. Campbell was the former editor and
publisher of a monthly journal, Christian Baptist. The three men met to discuss religious topics
and principles from the Bible. They wished to understand what doctrine Christ had taught, and
how Christians should conduct themselves. From this association grew "The Disciples of
Christ," commonly called "Campbellites"
Rigdon, no longer a minister, worked as a tanner for two years. He then moved to Bainbridge,
Geauga County, Ohio. When it became known he had been a preacher he was persuaded upon to
preach. His preaching followed no particular creed, but he avoided credalism as a defective
method of obtaining religious truth. He preached and taught principles which in his
conversations with Campbell and Scott had been identified as closest to New Testament ideals.
These centred around repentance and baptism for the remission of sins and the gift of the Holy
Ghost. He is accurately described as a restorationist, looking for the fulfilment of Biblical
68
All Rights Reserved
68
prophecies which foretell a restoration of the "old true gospel." Rigdon advised people to
abandon their creeds and to return to the Bible as the source of Christian doctrine. He continued
preaching for a year, building up a large congregation centred in Mantua, Portage County, Ohio.
In this place the new doctrines aroused public interest and excitement. Next he was persuaded to
take up the pulpit in Mentor, some thirty miles removed from Bainbridge, where a former
Baptist church was available.
But Rigdon had not pleased everyone: those who call for the abolition of traditional creeds ruffle
feathers and some did speak ill of him. However Rigdon maintained his composure and faced
the storm of hostility. After less than a year the locals had seen enough to know that the
calumnies were without foundation. Eventually those who had opposed his appointment as their
minister changed their opinions about him. Rich and poor flocked to hear him and he was
invited to preach in other towns that had heard of this inspiring preacher who taught new
doctrines from old scriptures. It was said that
prejudice after prejudice broke down on every hand; opposition after opposition
was broken down, and bigotry was rooted from its strongholds.131
Soon the churches were not large enough to contain the crowds that gathered to hear him so
meetings were held in the open air. His congregation formed a committee to purchase land and
erect a dwelling house, stable and barn for him. His popularity and prosperity were in the
ascendant after a period of difficulty and financial insecurity. Under these pleasing
circumstances he would have little thought that his attachment to truth would again see his
prospects blasted, and his family reduced to a more humble situation than before.
Rigdon came to the attention of the Church during a missionary sweep of Northern Ohio in late
1830. Four missionaries of the recently formed Church of Christ travelled to Missouri where
they were prevailed upon by one of their number, Parley P. Pratt, to make a detour and call upon
former friends including Rigdon whom they presented with a copy of the Book of Mormon,
which he was not disposed to accept on the grounds that he already had one Bible and
entertained "considerable doubt" about this new book. The missionaries tried to persuade him of
the divine origin of the work, but he declined saying:
No, young gentlemen, you must not argue with me on the subject; but I will read
your book, and see what claim it has upon my faith, and will endeavour to
ascertain whether it be a revelation from God or not.132
However Rigdon did permit Cowdery and Pratt to address his congregation, following which
Rigdon charged his flock not to dismiss their doctrines of "extraordinary character" but to give
them their serious consideration in case they should be closing their minds to truth. This
demonstrates how free Rigdon's mind was from bias toward any particular creed, and his
openness to the possibility of discovering Christian principles which had not occurred to him
through study.
As to his promise to read the Book of Mormon, Rigdon was as good as his word. Whenever the
missionaries called on him he was engaged in reading it, praying for direction, and meditating on
the things he had read. A fortnight from the time the book was put into his hands he was
convinced of the truth of the work by a revelation from Jesus Christ. With the apostle of old he
69
All Rights Reserved
69
could cry "flesh and blood hath not revealed it unto me, but my Father which is in heaven."
Convinced that he must leave his ministry he knew the outcome. Two ways lay before him: the
path of continuing comfort and enjoyment of hard-won security, or the prospect of further
humiliation and poverty, the inevitable result of following his conscience. Rigdon's asked his
wife if she was willing to follow him into poverty. Her response provided evidence of her
faithfulness and trust in God and confidence in her husband.
I have weighed the matter, I have contemplated on the circumstances in which we

may be placed; I have counted the cost, and I am perfectly satisfied to follow you;
it is my desire to do the will of God, come life or come death.133
The foregoing briefly charts the life, circumstances and location of Sidney Rigdon during the
years he was supposed by to be elsewhere. It is fortunate that a complete record of his ministry is
available.
For those still addicted to the theory that he was in any way involved in the production of the
Book of Mormon, either as author, thief, plagiarist or conspirator in a fraud, historic details are
introduced in the next chapter. The records from which the information is extrapolated are in the
public domain and available to researchers undeterred from the quest for truth by "time
consuming research." We are indebted to E.L. Kelley a former resident of Kirtland, Ohio, who
verified and arranged them.
70
All Rights Reserved
70
3342 Jan 97
CHAPTER THIRTEEN
SIDNEY RIGDON: THE TIMES AND THE PLACES,
NOVEMBER 1826 - JANUARY 1831
He always has an alibi,

And one or two to spare:
At whatever time the deed took place -
Macavity wasn't there!
Thomas Stearns Eliot
The period covering the production of the Book of Mormon according to contemporary
documentary accounts was September 1827 to spring 1830. For Sidney Rigdon to be a party to
its production in any role it must be shown that he and Joseph Smith met and conspired to
produce the book. They would have to have either original material or a borrowed source as a
foundation document. Original material would take time to write and a plagiarised manuscript
would take a certain amount of time to be re-worked, padded out and edited. They would need
several meetings to ensure that the historical flow and story line stayed where they should.
Several styles of writing would have to used to give the impression that different authors were
responsible for the work. It had to contain a well-developed theology and a high Christology. No
fleeting rendezvous would serve to fulfil all the necessary conditions If Rigdon and Smith had
concocted the whole thing, as some insist, let them produce their irrefutable evidence.
Evidence does exist which proves beyond doubt that Rigdon and Smith did not meet until well
after the book was published. If Rigdon had been a party to fraud, what had he to lose by making
an appearance early in the deception? Why would he stay away while other men took prime
positions in the new movement? If Rigdon had been involved in a bogus book, what was his
purpose? If it was to make money he need never break cover but he found no money in
Mormonism, only hard times and persecution, the common lot of the Saints. To accept the
Rigdon-Smith fraud proposition it is necessary to take too much on trust, for there are many
questions to which no answers have ever been given, and the available evidence which we now
survey points us in a different direction.
On the night of September 21/22 1823 a resurrected being, visited Joseph Smith, then aged 17,
to inform him that the Nephite record was hidden nearby and that in time he would receive it.
Joseph told his father about the vision the next day.134 Four years later Moroni delivered the
plates into the hands of Joseph.135 Stories about Joseph having gold plates are documented from
this date
Endeavours to involve Sidney Rigdon in a deception must show that Rigdon was in Pittsburgh at
71
All Rights Reserved
71
the same time as Spaulding's manuscript was in Patterson's print shop; that Rigdon frequented
the printers; and that Rigdon and Smith not only had the opportunity to spend time together to
plot the Book of Mormon fraud, but that they actually did so. Of those who persist in such
charges the following examples are typical.
A Presbyterian preacher, Solomon Spaulding, wrote an imaginary history of the

primitive Americans called The Manuscript Found. No one wanted to publish it,
so it was left at a printer's shop in Pittsburgh. The printer, by the name of
Patterson, died within two years and a man called Rigdon, who was a frequent
caller at the shop, found the manuscript and used it as a basis for writing The
Book of Mormon with the help of Smith and Porley [sic] Pratt.136
Rigdon conceived the idea...that he could become famous by going beyond the
Bible, and giving the world a totally new revelation. In Joseph Smith he found a
ready instrument and willing collaborator. The fruit of this unholy union was The
Book of Mormon.137
I cannot help feeling that the evidence for Smith's dependence upon a Spaulding
manuscript cannot be lightly set aside.138
A retired Presbyterian preacher, by the name of Solomon Spaulding, wrote a

fictional historical novel called Manuscript Lost about the inhabitants the [sic]
Americas as he imagined they might have been before the arrival of the European
explorers. Manuscript Lost was written purely as escapist fantasy about how
imaginary groups of American Indians roamed and fought all over the Americas.
He submitted the manuscript to several publishers, who declined his offer to
publish it. Being desperate for money, he agreed to leave it at the printing shop
until he could raise enough money to guarantee printing costsi. While the
manuscript was sitting at the printers, it was evidently stolen by one Sidney
Rigdon, a fellow who used to loiter around the shop. It surfaced later, in a
modified form under the title The Book of Mormon....From testimony given about
that time, it appears that Smith and Rigdon spent considerable time together two
years before Rigdon supposedly came into contact with Smith and Mormonism
and was converted to it. The evidence is circumstantial, but it is so conclusive as
to be irrefutable.139
here are remarkable identities with the contents of Solomon Spaulding's "The
Manuscript Found". This gentleman was a Presbyterian preacher who wrote an
imaginary history of the people who inhabited America in the early days. "His
effort not being accepted for publication, he left it with a printer at Pittsburgh,
i
This story contradicts the story told by Spaulding’s widow Matilda Davison
72
All Rights Reserved
72
Patterson by name, and died two years later. Rigdon, an unfrocked Baptist
minister, was often in Patterson's shop, and came across the old manuscript. With
this as a basis, and with the help of Joseph Smith, and Parley P. Pratt, he
compiled the Book of Mormon, and perpetrated one of the greatest religious
hoaxes of the century.140
The lack of consensus about the title of the manuscript should not go unnoticed. (Manuscript
Found was invented after Manuscript Lost was found and proved to have no affinity with the
Book of Mormon except some for a few very superficial similarities.) We now follow Rigdon's
life in detail, from the time Smith received the gold plates until some months after he was
baptized and met the Prophet for the first time.
"Times and places definitely settled by positive and undisputed evidence as to the whereabouts,
occupation, and business of Elder Sidney Rigdon from November 1, 1826, to January 1, 1831,
inclusive."
First, by Court records

1.
State of Ohio }
Geauga County }
This is to certify that I solemnized the marriage contract between John G

Smith and Julia Giles, on the second of November, 1826, agreeable to license obtained from
court of said county.
SIDNEY RIGDON
Recorded the 13th Dec., 1826.
EDWARD PAINE, JUN., Clerk Com. Pleas.
This form is similar in style and content to the public records listed by Kelley and are listed here
according to their major details.
2. 5 June 1827 solemnized a marriage in Geauga County.

3. 3 July 1827 solemnized a marriage in Mentor.
4. 19 July 1827 solemnized a marriage in Kirtland.
5. 9 October 1827 solemnized a marriage in Mentor.
6. 6 December 1827 solemnized a marriage in Kirtland.
7. 13 December 1827 solemnized a marriage in Concord.
8. 14 February 1828 solemnized a marriage in Mentor.
9. 7 September 1828 solemnized a marriage in Mentor.
11. 1 February 1828 solemnized a marriage in Mentor.
12. 1 January 1829 solemnized a marriage in Concord.
73
All Rights Reserved
73
13. 13 August 1829 solemnized a marriage in Kirtland.

15. 1 October 1829 solemnized a marriage in Perry [Ohio].
16. 4 November 1829 solemnized a marriage in Kirtland.
STATE OF OHIO }
Geauga County } SS.--PROBATE COURT; I, H.K. Smith, Judge of the Probate Court in and
for said County, hereby certify that the above and foregoing certificates numbering from one to
sixteen were truly taken and copied from the record of marriages in this county preserved in this
office where the same by law are required to be kept. In testimony whereof I have hereunto set
my hand and affixed the seal of said Court at Chardon, this 27th day of April, A.D., 1891.
[SEAL]
17. 31 December 1829 solemnized a marriage in Chagrin.

STATE OF OHIO }
Cuyahoga County } SS. - In the Probate Court.
I, Henry C. White, Judge of said Court do hereby certify that the foregoing is a
true and correct transcript taken from the Marriage Records in this office, where
the same is by law required to be kept.
HENRY C. WHITE, Probate Judge
[Seal.]By H.A. SCHWAB, Dep. Clerk.
Second, by historical and personal testimony (abbreviated).
18. January 1827 public meeting at Mantua, Ohio.141

19. January 1827 conducted funeral at Chester. Ohio.142
20. March and April 1827 Protracted meetings at Mentor.143]
21. 15 June 1827 baptized at Mentor.144
22. 23 August meeting with the Ministerial Association of the Western Reserve, New Lisbon,
Ohio.145
23. 20 October was a member of the Ministerial Council at Warren, Ohio.146
24. November 1827 held series of meetings at New Lisbon, Ohio.147
25. March 1828 instructor of theology class at Mentor.148
25. March 1828 held series of meetings at Mentor and Warren, Ohio.149
26. April 1828 Elder Rigdon conducted a great religious revival at Kirtland.150
27. May 1828 met with Alexander Campbell at Shalersville, Ohio, and held a protracted
meeting at that place.151
28. June 1828 baptized Henry H. Clapp at Mentor.152
29. August 1828 Attended great Yearly Association at Warren, Ohio.153
30. March 1829 held protracted meeting at Mentor, Ohio.154
31. April 12 1829 protracted meeting at Kirtland, Ohio.155
32. July 1829 organized church at Perry, Ohio.156
33. September 1829 series of meetings at Mentor, Ohio.157
74
All Rights Reserved
74
34. October 1829 at Perry, Ohio.158

35. November 1829 Meeting at Wait Hill, Ohio.159
36. March 1830 at Mentor, Ohio.160
37. 1-30 June 1930 at Mentor, Ohio.161
38. July 1830 protracted meeting at Pleasant Valley, Ohio.162
39. August 1830 with Alexander Campbell at Austintown, Ohio.163
40. December 1830 attended meetings held by Parley P. Pratt, Oliver Cowdery, Ziba Peterson,
and Peter Whitmer at Mentor,
Ohio, and at Kirtland, Ohio and united with The Church of Jesus Christ.164
The following is also recorded:
I resided in this place [Warrensville, Ohio] till 1829, about the month of May,
when I heard Sidney Rigdon preach what was then the Rigdonite doctrine. After
hearing him go through the principle of baptism for the remission of sins I went
forward and was baptized by his hands .... August the same year my wife was
baptized together with John Murdock and many others by Sidney Rigdon.165
A significant contributor to our appreciation of the character of Sidney Rigdon is the Reverend
A.S. Hayden, one of his former associate ministers of the 'Christian' or 'Disciple Church' as it
was variously known. Hayden whilst bitterly opposed to Mormon doctrine said of him:
Whatever may be justly said of him after he had surrendered himself a victim and
leader of the Mormon delusion, it would scarcely be just to deny sincerity and
candor to him, previous to the time when his bright star became permanently
eclipsed under that dark cloud.166
Brinkerhoff claims "irrefutable evidence" of Rigdon's involvement in theft and fraud but
significantly fails to produce it. Nor does he deal with the cogent rebutting evidence of the above
public records and testimonies of witnesses which deal the death blow to fantastic Rigdon-based
theories. During the times referred to Rigdon continued to be involved in his Campbellite
ministry and with leaders of the Disciples movement which would have been absurd had he been
planning to defect.
There is another invaluable testimony: the conduct of Sidney Rigdon. Those who claim that
Rigdon dared not tell the truth of his involvement in fraud because of fear of reprisals by Smith
or the Latter-day Saints do not explain why his fear should endure after the prophet's death.
Joseph Smith was murdered in 1844, so if he had wished to harm Rigdon he was no longer able
to do so. However, Rigdon showed no sign of fearing Joseph Smith or anyone else connected
with the Church. At times his conduct towards Smith and the Church was openly disrespectful,
which would not have been the case if he had feared punishment or exposure. If Mormonism
was a Rigdon-Smith fraud it was Smith who would have feared Rigdon, taking care not to
undertake any action calculated to alienate Rigdon. Yet Smith rejected Rigdon as his counsellor
in 1843.
Even more compelling is the testimony of one of Rigdon's sons. In 1865, when Sidney was 72
years old, he was visited by his son, John Rigdon who was visiting Utah, wintering among the
Saints. Mormon religion failed to impress him. From his experiences in Utah he concluded that
75
All Rights Reserved
75
the Book of Mormon was a fraud, and so resolved to visit his father and find out whether he had
been involved in the fraud. If he had been he needed to know why he continued to be a party to
it after so long a breach between himself and the Church. Would he finally tell the truth since he
was aged and might soon stand before his Creator? John Rigdon tells the story of that visit.
Although he had never told but one story about it, and that was that Parley P.
Pratt and Oliver Cowdery presented him with a bound volume of that book in the
year 1830, while he was preaching Campbellism at Mentor, Ohio....I concluded I
would make an investigation for my own satisfaction and find out if I could if he
had all these years been deceiving his family and the world, by telling that which
was not true, and I was in earnest about it. If Sidney Rigdon, my father, had
thrown his life away by telling a falsehood and bringing sorrow and disgrace
upon his family, I wanted to know it and was determined to find out the facts, no
matter what the consequences might be. I reached home in the fall of 1865, found
my father in good health and was very much pleased to see me. As he had not
heard anything from me for some time, he was afraid that I had been killed by the
Indians. Shortly after I had arrived home, I went to my father's room; he was
there and alone, now was the time for me to commence my inquiries in regard to
the origin of the Book of Mormon, and as to the truth of the 'Mormon' religion. I
told him what I had seen at Salt Lake had not impressed me very favorably
toward the 'Mormon' Church, and as to the origin of the Book of Mormon I had
some doubts. You have been charged with writing that book and giving it to
Joseph Smith to introduce to the world. You have always told me one story; that
you never saw the book until it was presented to you by Parley P. Pratt and Oliver
Cowdery; and all you ever knew about the origin of that book was what they told
you and what Joseph Smith and the witnesses who claimed to have seen the plates
had told you. Is this true? If so, all right; if it is not you owe it to me and your
family to tell it. You are an old man and you will soon pass away, and I wish to
know if Joseph Smith, in your intimacy with him for fourteen years, has said
something to you that led you to believe he obtained that book in some other way
than what he had told you. Give me all you know about it, that I may know the
truth. My father, after I had finished saying what I have repeated above, looked at
me a moment, raised his hand above his head and slowly said, with tears
glistening in his eyes: "My son, I can swear before high heaven that what I have
told you about the origin of that book is true. Your mother and sister, Mrs.
Athaliah Robinson, were present when that book was handed to me in Mentor,
Ohio, and all I ever knew about the origin of that book was what Parley P. Pratt,
Oliver Cowdery, Joseph Smith and the witnesses who claimed they saw the plates
have told me, and in all my intimacy with Joseph Smith he never told me but the
one story, and that was that he found it engraved upon gold plates in a hill near
Palmyra, New York, and that an angel had appeared to him and directed him
where to find it; and I have never, to you or to anyone else, told but the one story,
and that I now repeat to you.' I believed him, and now believe he told me the
truth. He also said to me after that that 'Mormonism' was true; that Joseph Smith
76
All Rights Reserved
76
was a Prophet, and this world would find it out some day. After my father's death,
my mother, who survived him several years, was in the enjoyment of good health
up to the time of her last sickness, she being eighty-six years old. A short time
before her death I had a conversation with her about the origin of the Book of
Mormon, and wanted to know what she remembered about its being presented to
my father. She said to me in that conversation that what my father had told me
about the book being presented to him was true, for she was present at the time
and knew that was the first time he ever saw it, and that the stories told about my
father writing the Book of Mormon were not true. This she said to me in her old
age and when the shadows of the grave were gathering around her and I believe
her.167
Sidney Rigdon who had made such outstanding contributions to the ministry of The Church of
Jesus Christ of Latter-day Saints died in a small town in New York state on 14 July 1876, eleven
years after confirming his testimony to his son. From his excommunication in 1844 to the end of
his days he remained separated from the Church but solidly faithful to the only testimony he
ever bore about the origin of the Book of Mormon.
77
All Rights Reserved
77
2720 Feb 97
CHAPTER FOURTEEN
SPAULDING EXPLORED
Are you going to hang him anyway

and try him afterward?
Samuel Langhorn Clemens
What are the facts about the alleged connection between the book of Mormon and the writings of
Solomon Spaulding? The "Spaulding Theory" was the brainchild of D.P. Hurlburt, commonly
referred to as "Doctor Hurlburt." He was neither physician nor lawyer. But he was a seventh son
which, according to folk-lore, marked him to become a physician and so his parents baptised hi
Doctor Philastus Hurlburt, as a given name, not a title.
Spaulding was at one time attached to the Methodist Church from which he was
excommunicated for immorality. He joined the Church, was ordained to the priesthood and set
out on a mission to Pennsylvania where his sexual adventures brought about his recall. A Church
court was convened to try his case, which was proven. On his promise to change his ways he
was permitted to continue in fellowship. His repentance was feigned, and his immorality
continued for which he was excommunicated in June 1833. From that time he harboured hatred
for the Prophet and the Saints. He organized mobs of the Church's to fight against it and was
arrested and tried by a civil court for an attempt on Joseph Smith's life. The court's verdict was
that he be bound over to
keep the peace and be of good behaviour to the citizens of Ohio generally, and
Joseph Smith, Junior, in particular for the period of six months.168
Hurlburt had heard of Spaulding and his romance whilst he was a Mormon missionary in
Pennsylvania. After his excommunication as part of his hostility he set out to construct an
explanation for the origin of the Book of Mormon which would reflect badly on Joseph and the
Church. Spaulding's history provides a wider context to the rumours surrounding him and his
alleged part in the Book of Mormon. He was a graduate of Dartmouth College, and had served
as a pastor for a short time, but abandoned his ministry when his faith in Christianity failed. He
is sometimes referred to as 'reverend' but there is grave doubt that he was ever ordained.
He was interested in history and, along with many others at that time, excavated ancient burial
mounds in his vicinity in the hope of finding artefacts produced by the ancients who fascinated
him. What success he had as a gold-digger we do not know, but he determined to write "a
78
All Rights Reserved
78
fanciful history of the ancient races of this country [America]." He entitled it Manuscript Story.
In 1812 while living in Pittsburgh he gave his manuscript to Mr Patterson of Patterson and
Lambdin, a firm of printers, to have it published. Patterson returned the manuscript to Spaulding
saying that it needed a lot of work and some changes before it could be considered for
publication. This was unacceptable to Spaulding who took his story home and locked it in a
trunk169. In 1814 he left Pittsburgh to live in Amity, Pennsylvania where he died in 1816.
In 1833 when Hurlburt was looking for material to use to against Joseph Smith he obtained
Manuscript Found from Spaulding's widow who had remarried and was now Matilda Davison.
Mrs Davison, Hurlburt and others closely connected with the Spaulding manuscript, agree that
Hurlburt procured it from her. There was no mention of any other Spaulding manuscripts. Mr
LL Rice of Honolulu gave his opinion that the author of Manuscript Found probably wrote
nothing else which demonstrates his opinion of the literary merit of the Spaulding’s novel.
The discovery of Manuscript Found was meant to sound the death-knell of the Book of Mormon.
Theories that the Latter-day Saint's had got their hands on Spaulding's romance and burned it to
prevent its identification as the source of the Book of Mormon were immediately defunct. The
discovery of Spaulding's work in 1884 proved that the manuscript had remained in the
possession of Hurlburt and Howe. Their reasons for not publishing it in Mormonism Unvailed
are directly related to its utter failure to support the notion of a Spaulding base for the Nephite
scriptures.
The discovery of the manuscript was a happy accident. James H Fairchild, was researching the
American Civil War and was aware that a Mr Rice had bought the printing works of Eber D
Howe at Painesville, Ohio. Howe had been the editor and publisher of the Painesville Telegraph,
and had published Mormonism Unvailed, a work of which he was the reputed author but which
was almost certainly the work of Hurlburt. Following the print work sale many of Howe's papers
had been shipped to Rice's home in Honolulu.
Whether Rice discovered any information about the war is unknown. He did discover the long
lost Spaulding romance, Manuscript Found. When news of the discovery was made public it
naturally provoked a great deal of excitement among the enemies of Mormonism. The truth
would be known and the Mormons disgraced They were disappointed. The hundred and seventy-
five page story bore no relation to the Book of Mormon, except in a very superficial way.
Upon learning of the discovery of Manuscript Found, the Reorganized Church of Jesus Christ of
Latter Day Saints expressed an interest in its. Their leader at that time was President Joseph
Smith III who wrote to Fairchild and Rice and received the following replies.
Oberlin College,
Columbus, Ohio
The theory of the origin of the Book of Mormon in the traditional manuscript of
Solomon Spaulding, will probably have to be relinquished. That manuscript is
doubtless now in the hands of Mr. L. L. Rice, of Honolulu, Hawaiian Islands,
formerly an anti-slavery editor in Ohio, and for many years State Printer at
Columbus. During a reason to Honolulu, I suggested to Mr. Rice that he might
have valuable anti-slavery documents in his possession, which he would be
willing to contribute to the rich collection already in the Oberlin College Library.
79
All Rights Reserved
79
In pursuance of this suggestion, Mr. Rice began looking over his old pamphlets
and papers, and at length came upon an old, worn and faded manuscript of about
one hundred and seventy-five pages, small quarto, purporting to be a history of
the migrations and conflicts of the ancient Indian Tribes, which occupied the
territory now belonging to the States of New York, Ohio and Kentucky. On the
last page of this manuscript is a certificate and signature, giving the names of
several persons known to the signer, who have assured him that to their personal
knowledge the manuscript was the writing of Solomon Spaulding. Mr. Rice has
no recollection how or when this manuscript came into his possession. It was
enveloped in a coarse piece of writing paper, and endorsed in Mr Rice's
handwriting, "A Manuscript Story."
There seems to be no reason to doubt that this is the long-lost story. Mr. Rice,
myself, and others compared it with the Book of Mormon and could detect no
resemblance between the two, in general or in detail. There seems to be no
manner of incident common to the two. The solemn style of the Book of
Mormon, in imitation of the English Scriptures, does not appear in the
manuscript. The only resemblance is that both profess to set forth the history of
lost tribes. Some other explanation of the origin of the Book of Mormon must be
found, if any explanation is required.
(Signed) James H. Fairchild.
Mr L. L. Rice replied:
Honolulu, Sandwich Islands

March 28, 1885.
Mr Joseph Smith: --The Spaulding Manuscript in my possession came into my hands in this
wise. In 1839-40 my partner and myself bought of E. D. Howe the Painesville Telegraph,
published at Painesville, Ohio. The transfer of the printing department, types, press &c., was
accompanied with a large collection of books, manuscripts, &c., this manuscript of Spaulding's
among the rest. So, you see, it has been in my possession forty years. But I never examined it, or
knew the character of it, until some six or eight months since. The wrapper was marked,
"Manuscript Story - Conneaut Creek." The wonder is, that in some of my movements, I did not
destroy or burn it with a large amount of rubbish that had accumulated from time to time.
It happened that Pres't Fairchild was here on a visit, at the time I discovered the contents of it,
and it was examined by him and others with much curiosity. Since Pres't Fairchild published the
fact of its existence in my possession, I have had applications for it from half a dozen sources,
each applicant seeming to think that he or she was entitled to it. Mr Howe says when he was
getting up a book to expose Mormonism as a fraud at an early day, when the Mormons had their
headquarters at Kirtland, he obtained it from some source, and it was inadvertently transferred
80
All Rights Reserved
80
with the other effects of his printing office. A. B. Deming of Painesville, who is also getting up
some kind of book I believe, on Mormonism, wants me to send it to him. Mrs. Dickinson, of
Boston, claiming to be a relative of Spaulding, and who is getting up a book. to show he was the
real author of the Book of Mormon, wants it. She thinks, at least, it should be sent to Spaulding's
daughter, a Mrs. Somebody- but she does not inform me where she lives. Deming says that
Howe borrowed it when he was getting up his book, and did not return it, as he should have
done, &c.
This Manuscript does not purport to be a "story of the Indians formerly occupying this
continent; but is a history of the wars between the Indians of Ohio and Kentucky, and their
progress in civilization, &c. It is certain that this Manuscript is not the origin of the Mormon
Bible, whatever some other manuscripts may have been. The only similarity between them, is in
the manner in which each purports to have been found-one in a cave in Conneaut Creek-the
other in a hill in Ontario County, New York. There is no identity of names of persons or places;
and there is no similarity of style between them. As I told Mr. Deming, I should as soon think
the Book of revelations was written by the author of Don Quixote, as that the writer of this
Manuscript was the author of the Book of Mormon. Deming says Spaulding made three copies
of "Manuscript Found," one of which Sidney Rigdon stole from the printing office in Pittsburgh.
You can probably tell better than I can, what ground there is for such an allegation.
As to this Manuscript, I can not see that it can be of any use to anybody, except the Mormons,
to show that it is not the original of the Mormon bible. But that would not settle the claim that
some other manuscript of Spaulding's was the original of it. I propose to hold it in my own
hands for a while, to see if it can be put to some good use. Deming and Howe inform me that its
existence is exciting great interest in that region. I am under a tacit, but not a positive pledge to
president Fairchild, to deposit it eventually in the Library of Oberlin College. I shall be free
from that pledge, when I see an opportunity to put it to a better use.
Yours, &c., L. L. Rice
P. S.- Upon reflection, since writing the foregoing, I am of the opinion that no one who reads
this Manuscript will give credit to the story that Solomon Spaulding was in any wise the author
of the Book of Mormon. It is unlikely that anyone who wrote so elaborate a work as the
Mormon Bible, would spend his time getting up so shallow a story as this, which at best is but a
feeble imitation of the other. Finally, I am more than half convinced that this is his only writing
of the sort, and that any pretence that Spaulding was in any sense that author of the other, is a
sheer fabrication. It was easy for any body who may have seen this, or heard anything of its
contents, to get up the story that they were identical.
L. L. R.
When Manuscript Found was proved not to be the origin of the Book of Mormon, the possibility
of other Spaulding manuscripts was invented. That another Spaulding story could be the source
of the Book of Mormon may have been suggested by the letter from Rice, in spite of Rice's
statement that this was highly unlikely. It is important to note that other writings were not
81
All Rights Reserved
81
brought into play until the ghost of Manuscript Found had been laid to rest. Unimpeachable
evidence exists to discount the existence of any other Spaulding manuscript than Manuscript
Found."
In 1839 Spaulding's widow wrote that the manuscript had been returned to her from Patterson's
print shop. Her daughter, Matilda M'Kinstry corroborated this fact in a letter written in 1880. In
1885 the great-niece of Spaulding quoted Mrs M'Kinstry's letter in support of the fact that the
manuscript was taken back to them from Patterson's by Spaulding, and that it remained in their
possession until it was lent to Hurlburt. She wrote that Spaulding himself had assured her that he
"recovered his original manuscript when Mr. Patterson refused to publish it." This last piece of
information suggests an early date for the recovery of the manuscript by the Spaulding family.
There is no mention of any copies of the manuscript being made. which would have been
laborious and time consuming.
The sequence of the manuscript's travels is now known. From Spaulding it went to Patterson;
from Patterson it was returned to Spaulding; From Mrs Spaulding (Davidson) it went to
Hurlburt; and from Hurlburt it passed to Howe from whose premises it went to Rice in
Honolulu; and from Rice, by way of Fairchild, it went to Oberlin College, Columbus Ohio,
where it remains.
At no time was the manuscript in the possession of either Rigdon, Smith, Pratt or Cowdery. Was
there another manuscript? None has appeared but one did it would not affect the case. By an
appropriate irony the mover of the "Spaulding theory" supplied the means whereby that
particular manuscript, which he swore was the source of the Book of Mormon is proved to be
the one Spaulding obtained from Mrs Davison, swore in Mormonism Unvailed that it was the
origin of the Book of Mormon and is the same one unearthed by Rice and Fairchild at Honolulu
in 1884. When Hurlburt got hold of Manuscript Found he wrote out a certificate on its final page
and added his signature.
The writings of Solomon Spaulding Proved by Aaron Wright, Oliver Smith, John
N. Miller and others.
The testimonies of the above gentlemen are now in possession.
(Signed) D. P. Hurlburt
When Manuscript Found was discovered in Honolulu by Rice and Fairchild it had a very
interesting addition to it which James H Fairchild describes in his letter to Joseph Smith III of
the Reorganized Church.
Mr. Rice began looking over his old pamphlets and papers, and at length came
upon an old, worn and faded manuscript of about one hundred and seventy-five
pages, small quarto, purporting to be a history of the migrations and conflicts of
the ancient Indian Tribes, which occupied the territory now belonging to the
States of New York, Ohio and Kentucky. On the last page of this manuscript is a
certificate and signature, giving the names of several persons known to the signer,
who have assured him to their personal knowledge the manuscript was the writing
of Solomon Spaulding.
By this instrument Hurlburt reaches out his guilty hand from the tomb to witness that the
82
All Rights Reserved
82
manuscript discovered in Howe's effects was the same manuscript he had mischievously
pretended was the fountainhead of the Book of Mormon. No other writing by Spaulding is
known to exist. Nor was it suggested that any did, until after the publication of that found in
Hawaii. To enable the reader to judge for themselves a significant portion of Manuscript Story is
reprinted in Appendix 'C'.
83
All Rights Reserved
83
2075 Jan 97
CHAPTER FIFTEEN
THE SIXTH THEORY OF ORIGIN
To be hanged for nonsense is the Devil

John Dryden
It is unlikely that many will be familiar with the sixth theory of origin of the Book of Mormon.
Nevertheless it is worth the telling if only to demonstrate the similarities it contains to
accusations levelled at Joseph Smith. This theory fell victim to its own extravagance. Taking
into account the time and place of its production, nineteenth century frontier America, its
dependence upon several bizarre elements tests credibility to the limit. In 1831 the Palmyra
Reflector presented an article to its readership as the explanation the origin of the Book of
Mormon. It is written in serious style entirely lacking in sarcasm in spite of its content
...Walters, who was sometimes called a conjuror...first suggested to Smith the

idea of finding a book. Walters, the better to carry on his own deception [he was
a money-digger] with those ignorant and deluded people who employed him, had
procured an old copy of CICERO'S ORATIONS, in the Latin language, out of
which he read long and loud to his credulous hearers, uttering at the same time
[sic] an unintelligible jargon, which he would afterwards pretend to interpret, and
explain, as the record of the former inhabitants of America, and a particular
account of the numerous situations where they had deposited their treasures
previous to their final extirpation. If the critical readers will examine the "Book of
Mormon", he will directly perceive, that in many instances, the style of the bible,
from which it is chiefly copied, has been entirely altered for the worse. In many
instances it has been copied UPWARDS, without reference to chapter or verse.170
This was not the only publicity the Walters Theory enjoyed. Three weeks after the Palmyra
Reflector ran the article, the Painesville Telegraph carried a letter which contained a remarkably
similar story. It was written from Palmyra and signed by ten "individuals of first respectability."
The writers claim that the facts contained in the Reflector are true. There is no doubt that these
gentlemen considered Walters to have been the author and originator of the Book of Mormon.
The "gold bible" question excites but little interest in this section of country, its
followers being few and generally of the dregs of the community, and the most
unlettered people that can be found anywhere, and besides there is much reason to
doubt the sincerity of many of them.
84
All Rights Reserved
84
The first idea of a "Book" was doubtless suggested to the Smiths by one Walters,
a juggling fortune-teller, who made the ignorant believe that an old book in his
possession, in the Latin language, contained an account of the ante-deluvians, &c.
and the word was given out that the book Smith was about to find, was a history
of hidden treasures.
Smith and his father belonged to a gang of money-diggers, who had followed that
business for many years, Jo pretending he could see the gold and silver by the aid
of what they called a "peep stone."
The book is chiefly garbled from the Old and New Testaments, the Apocraphy
having contributed its share; names and phrases have been altered, and in many
instances copied upwards. A quarto Bible now in this village was borrowed and
nearly worn out and defaced by their dirty handling. Some seven or eight of them
spent many months in copying, Cowdery being principal scribe...
The whole gang of these deluded mortals, except a few hypocrites, are profound
believers in witchcraft. ghosts, goblins, &c.... Cowdery has been heard of far up
the Missouri, pretending to have great success in his ministry; but as ignorant as
too many of the people are it is hardly possible that so clumsy an imposition can
spread to any considerable extent.171
This remarkable article predates the Spaulding theory. It has Walters as the prime mover of a
literary fraud, and Smith his minion, although his exact role is not defined. It is a literal
restatement of an article ridiculing the Book of Mormon.172
THE BOOK OF PUKEI, - CHAPTER I
1. And it came to pass in the latter days, that wickedness did much abound in
the land, and the "idle and slothful said one to another, let us send for Walters the
Magician, who has strange books, and deals with familiar spirits, peradventure he
will inform us where the Nephites, hid their treasure, so be it, that we and our,
vagabond van, do not perish for lack of sustenence.
2. Now Walters, the Magician, was a man unseemly to look upon, and to
profound ignorance added the most consumate impudence,-he obeyed the
summons of the idle and slothful, and produced an old book in an unknown
tongue, (Cicero's Orations in Latin) from whence he read in the presence of the
Idle and Slothful strange stories of hidden treasures and of the spirit who had the
custody therof.
85
All Rights Reserved
85
3. And the Idle and Slothful paid tribute unto the Magician, and be-sought him
saying, Oh! thou who art wise above all men, and can interpret the book that no
man understandeth, and can discover hidden things by the power of thy
enchantments, lead us, we pray thee to the place where the Nephites buried their
treasure, and give us power over "the spirit," and we will be thy servants forever.
4. And the Magician led the rabble into a dark grove, in a place called
Manchester, where after drawing a Magic circle, with a rusty sword, and
collecting a motley crew of latterdemallions, within the center, he sacrificed a
cock (a bird to Minerva) for the purpose of propitiating the prince of spirits.
5. All things being ready, the Idle and Slothful fell to work with a zeal
deserving a better cause, and many a livelong night was spent in digging for "the
root of all evil."
6. Howbeit, owing to the wickedness and hardness of their hearts, these

credulous and ignorant knaves, were always disappointed, till finally, their hopes,
although frequently on the eve of consumation-like that of the hypocrite perished,
and their hearts became faint within them.
7. And it came to pass, that when the Idle and Slothful became weary of their
night labors, they said one to another, lo! this Imp of the Devil, hath deceived us,
let us no more of him, or peradventure, ourselves, our wives, and our little ones,
will become chargeable on the town.
8. Now when Walters the Magician heard these things, he was sorely grieved,
and said unto himself, lo! mine occupation is gone, even these ignorant
vagabonds, the idle and slothful detect mine impostures. I will away and hide
myself, lest the strong arm of the law should bring me to justice.
9. And he took his book, his rusty sword, and his magic stone, and all his
implements of witchcraft and returned to the mountains near Great Sodus Bay,
where he holds communion with the Devil, even unto this day.
10. Now the rest of the acts of the magician, how his mantle fell upon the
Prophet Jo. Smith Jun. and how Jo. made a league with the spirit, who afterwards
turned out to be an angel, and how he obtained the "Gold Bible," Spectacles, and
breastplate, will they not be recorded in the Book of Pukei?173
86
All Rights Reserved
86
The Reflector published another article on the origin of the Book of Mormon, from which the
following is abstracted:
It is well known that Jo Smith never pretended to have any communion with
angels, until long after the PRETENDED finding of his book, and that the
juggling of himself or father, went no further than the pretended faculty of seeing
wonders in a "peep stone," and the occasional interview with the spirit, supposed
to have custody of hidden treasures; and it is also equally well known, that a
vagabond fortune-teller by the name of Walters, who then resided in the town of
Sodus, and was once committed to the jail of this country for juggling, was the
constant companion and bosom friend of these money digging imposters.
There remains but little doubt in the minds of those at all acquainted with these
transactions that Walters, who was sometimes called the conjuror, and was paid
three dollars a day for his services by the money diggers in the neighbourhood,
first suggested to Smith the idea of finding a book. Walters, the better to carry on
his own deception with those ignorant and deluded people who employed him,
had procured an old copy of Cicero's Orations, in the Latin language, out of
which he read long and loud to his credulous hearers, uttering at the same time an
unintelligible jargon, which he would afterwards pretend to interpret and explain,
as a record of the former inhabitants of America, and a particular account of the
numerous situations where they had deposited their treasures previous to their
final extirpation.
So far did this imposter carry this diabolical farce, that not long previous to the
pretended discovery of the "Book of Mormon," Walters assembled his nightly
band in the town of Manchester, at a point designated in his magical book, and
drawing a circle around the laborers, with the point of an old rusty sword, and
using sundry other incantations, for the purpose of propitiating the spirit,
absolutely sacrificed a fowl, "Rooster." in the presence of his awe-struck
companions, to the foul spirit, whom ignorance had created, the guardian of
hidden wealth; and after digging until daylight, his deluded employers retired to
their several habitations, fatigued and disappointed.
If the critical reader will examine the "Book of Mormon," he will directly
perceive, that in many instances, the style of the Bible, from which it is chiefly
copied, has been entirely altered for the worse. In many instances it has been
copied UPWARDS, without reference to chapter or verse, (taking Jeremiah for an
example) and that the old and new Testament, having been promiscuously
intermingled, with the simple alteration of names, &c, with some interpolations,
which may be easily discovered, by the want of grammatical arrangement.174
87
All Rights Reserved
87
The portions of the Book of Mormon and Bible referred to are not identified for comparison.
However, the reader may experiment for him or herself and discover which parts of the Bible
"copied upwards" form which parts of the Book of Mormon. There are significant statements in
the article which move Joseph Smith to the margins of the affair.
• It is Walters, not Smith, who pretends to knowledge of the ancient inhabitants of the
Americas, and the whereabouts of buried treasure.
• It is Walters, not Smith, who is described as a money-digger.
• It is Walters, not Smith, who presents an unknown language which only he can
translate.
• It is Walters, not Smith, who dupes others into digging for buried treasure.
• It is Walters, not Smith, who claims to be a translator of the history of the American
aborigines.
• It is Walters, not Smith, who is the leader of the "latterdemallions."
As the Walters theory failed to gain currency, its central accusations were transferred from
Walters to Joseph Smith. The story of Walters as the founder of Mormonism and its new book
passed into oblivion. The advent of the Spaulding theory probably caused the Walters theory to
be set aside in favour of the confident Joseph Smith for his claim to be a prophet in receipt and
divine revelations in addition to his unexpected success which forced a reappraisal and revision
of earlier estimates of the Prophet of Palmyra.
Whatever caused the Walters Theory to be consigned to the dustbin of history, its content
succeeded in discrediting Joseph Smith and the Book of Mormon. The image the newspaper
pieces convey is that of a master fraudster. They contain all the details of the alleged fraud,
including a magic stone, a plagiarised document, a pretended translation, containing portions of
a disguised but identifiable existing book, being verified as a history of the Native Americans.
Although, according to the Palmyra worthies, Walters was assuredly the founder and
promulgator of the whole imposition, it was merely another attempt to explain away the divine
origin of the Book of Mormon. A tendency responsible for all alternative theories of the origin of
the Book of Mormon.
NOTES
88
All Rights Reserved
88
1927 Jan 97
CHAPTER SIXTEEN
THE GOLD PLATES
There are no tricks in plain and simple faith.

William Shakespeare
Not everyone has the gift of faith. Faith enables the believer to know and experience things not
accessible to the unbeliever. The opposite of faith is unbelief which may present as scepticism.
Scepticism can be a healthy attitude towards new situations and information. But if it is the only
instrument through which new information is judged it is unlikely that truth will be recognised
when it is encountered. In the realm of the spiritual, no less than in other fields, scepticism
demands rational, non-metaphysical, explanations of the unfamiliar whether in the material or
spiritual realms. Some will only believe that for which physical proof is available.
Joseph Smith has been criticised because he did not produce the gold plates to all who wished to
see them. Some have concluded that he did not show them because he did not have any gold
plates, presuming that the story was a post-publication invention. Is the gold plates story a
fabrication composed to account for the sudden appearance of the Book of Mormon, or was it
concurrent with the announcement that the ancient volume was in course of production? There is
evidence that the gold plate story was widely known as early as the autumn of 1827. It is
paradoxical that a man who became an influential enemy of Mormonism should provide
persuasive testimony to the Gold Plate story.
When I was a student in Brookville, in the fall of 1827, the Brookville Enquirer
was laid upon my table, when my eyes fell upon a paragraph, credited to some
Eastern paper, of the finding of a book of metallic plates, called the "Golden
Bible." It was found by a young man by the name of Joe Smith.175
The testimony of former governor of Utah who was both antagonistic to the Mormon cause and
the author of much of the defamation Brigham Young and the Saints, and their avowed enemy in
the Territory of Utah until his removal from office in 1863 due to sexual and administrative
misconduct establishes the date of the gold plate story to be exactly as Joseph Smith claimed.
Having been responsible for untrue and malicious reports which prompted United States
President Buchanan to send an army to quell the "Mormon uprising," Harding had no interest in
proving the foundations of Mormonism. Therefore, his statement which supports the Church's
claim must be regarded as reliable.
But it is not to Harding alone that we look to establish the chronological intervention of the
89
All Rights Reserved
89
"gold plates story." Other contemporary accounts are available which establish that a gold plate
origin of the Book of Mormon was claimed long before the book was published as Joseph
Smith's asserted.
At length the time arrived for obtaining the plates, the Urim and Thummim, and
the Breastplate. On the twenty-second day of September, one thousand eight
hundred and twenty-seven, having gone as usual at the end of another year to the
place where they were deposited, the same heavenly messenger delivered them up
to me.176
His version of events is corroborated in newspaper reports, some of which were published as
early as 1829, of which the following are representative.
The Gold Bible, by Joseph Smith, Junior, author and Proprietor, is now in press
and will shortly appear. Priestcraft is short-lived.177
The Book of Mormon is expected to be ready for delivery in the course of one
year. Great and marvellous things will 'come to pass' about these days.178
The New Jerusalem states that the building of the temple of Nephi is to be
commenced about the beginning of the first year of the millennium. Thousands
are already flocking to the standard of Joseph the Prophet. The Book of Mormon
is expected to astonish the natives.179
THE GOLDEN BIBLE
The Palmyra Freeman says- The greatest piece of superstition that has come
within our knowledge now occupies the attention of a few individuals of this
quarter. It is generally known and spoken of as the "Golden Bible." Its proselytes
give the following account of it.
In the fall of 1827, a person by the name of Joseph Smith, of Manchester, Ontario
county, reported that he had been visited in a dream by the spirit of the Almighty
and informed that in a certain hill in that town was deposited this golden Bible,
containing an ancient record of a divine nature and origin. After having thus been
thrice visited, as he states, he proceeded to the spot, and after penetrating "mother
earth" a short distance the bible was found, together with a huge pair of
spectacles. He had been directed, however, not to let any mortal examine them,
"under no less penalty than instant death." They were therefore, nicely wrapped
up and excluded from the "vulgar gaze of poor wicked mortals." It was said that
the leaves of the Bible were plates of gold, about eight inches long and six inches
90
All Rights Reserved
90
wide, and one eighth of an inch thick, on which were engraved characters of
hyrogliphics. By placing the spectacles in a hat, and looking into it, Smith could
(he said so at least) interpret these characters.
An account of this discovery was soon circulated. The subject was almost
invariably treated as it should have been-with contempt. A few, however,
believed the "golden" story, among them Martin Harris, an honest and industrious
farmer of this town (Palmyra). So blindly enthusiastic was Harris, that he took
some of the characters interpreted by Smith and went in search of some one,
besides the interpreter, who was learned enough to English them; but all of whom
he applied (among the number was Professor Mitchell of New York) happened
not to be possessed of sufficient knowledge to give satisfaction! Harris returned
and set Smith to work at interpreting the Bible. He has at length performed the
task, and the work is soon to be put to press in Palmyra. Its language and doctrine
are said to be far superior to those of the book of life.180
Whilst expressing the cynicism common to reports of the coming forth of the Book of Mormon,
the report nevertheless affirms the main details of the widely known story of the gold plates
having contained an "ancient record of a divine nature." It confirms autumn of 1827 as the time
the plates were delivered to Joseph Smith. Another article appeared in another Rochester paper
less than a week later which, whilst showing a remarkable degree of literary dependency on the
former, confirms the date of the reception of the plates, and all other significant details.
A GOLDEN BIBLE
A man by the name of Martin Harris was in this village a few days since
endeavoring to make a contract for printing a large quantity of work called the
Golden bible. He gave something like the following account of it.
In the autumn of 1827, a man named Joseph Smith of Manchester, in Ontario

County, said that he had been visited by the spirit of the Almighty in a dream, and
informed that in a certain hill in that town was deposited a Golden Bible,
containing an ancient record of divine origin. He states that after the third visit
from the same spirit in a dream he proceeded to the spot, removed the earth, and
there found the Bible, together with a large pair of spectacles. He had also been
directed to let no mortal see them under the penalty of immediate death, which
injunction he steadfastly adhered to. The treasure consisted of a number of gold
plates, about eight inches long, six wide, and one-eighth of an inch thick, on
which were engraved hieroglyphics. By placing the spectacles in a hat and
looking into it, Smith interprets the characters into the English language.
91
All Rights Reserved
91
Harris states that he went in search of someone to interpret the hieroglyphics,

but found that no one was intended to perform the all-important task but Smith
himself. Smith has interpreted the whole, and it is now in press in Palmyra,
Wayne County. The subject attracted a good deal of notice among a certain class
and as it will be ere long before the public, we shall endeavor to meet it with the
comment it may deserve.181
The Painesville Telegraph confirmed that the deliverance of the gold plates had been widely
reported "two or three years since," which marks the period between autumn 1827 and spring
1828.
The Golden Bible- Some two or three years since, an account was given in the
papers, of a book purporting to contain new revelations from Heaven, having
been dug out of the ground, in Manchester in Ontario County, New York. The
book, it seems, has made its appearance in this vicinity. It contains about 500
octovo [sic] pages, which is said to be translated from Egyptian hieroglyphics, on
metal plates, by one Smith, who was enabled to read the characters by
instructions from angels.182
An unlikely source of confirmation is Howe's Mormonism Unvailed which contains an affidavit

of Willard Chase.
In the forepart of September (I believe) 1827, the Prophet requested me to make

him a chest, informing that he designed to move back to Pennsylvania and
expecting soon to get his gold book, he wanted a chest to lock it up.183
The Reverend Clark, who lived in Palmyra in 1827, testifies that Martin Harris told him about
Joseph getting the plates at that time.
It was early in the autumn of 1827 that Martin Harris called at my house in
Palmyra, one morning about sunrise. His whole appearance indicated more than
unusual excitement, and he has scarcely passed the threshold of my dwelling
before he inquired whether he could see me alone, remarking that he had a matter
to communicate that he wished to be strictly confidential.
He said he verily believed an important epoch had arrived-that a great flood of

light was about to burst upon the world, and that the scene of divine manifestation
was to be immediately around us. In explanation of what he meant, he then
proceeded to remark that a Golden Bible had recently been dug from the earth,
where it had been deposited for thousands of years, and that this would be found
to contain such disclosures as would settle all religious controversies and speedily
bring on the glorious millenium.184
The Methodist Episcopal Church commissioned a book on the Latter Day Saint Church in 1842.
92
All Rights Reserved
92
This book also confirms the entry of the gold plate story into history
In the year 1827 it began to be rumoured that a "Golden Bible," or, in other
words, a new revelation, recorded upon pages of gold, had been found in Ontario
County, New York, by one Joseph Smith.185
The foregoing provide testimony to Joseph Smith's claim that he received the plates in
September 1827, and satisfy the demands of evidence that allegations that the gold plate story
was an invention dated after the publication of the book are false.
NOTES
93
All Rights Reserved
93
2559 Jan 97
CHAPTER SEVENTEEN
FROM SUPERSTITION TO BLASPHEMY!
It is characteristic of the human mind

to hate the man one has injured
Tacitus
The reaction to the declaration that a new book of Scripture was to be translated from gold plates
with divine help, was profound scepticism. That scepticism excited the invention of many
theories of the derivation of the Book of Mormon. As one theory was shown to be inadequate
another was created in its place. Any solution not dependant upon a divine origin was welcomed.
Following the example of the Jewish Sanhedrin who altered the charge against Jesus from
blasphemy which they were competent to try, to one of treason which they were not, but which
carried the death penalty under Roman law, Joseph Smith's critics changed their charge from
superstition to blasphemy. This was intended to galvanize interdenominational opposition to
Smith and his Latter-day Saints. This chapter traces the changing levels of criticism against the
Book of Mormon and its translator. Many a pulpit and open-air meeting heard angry and
insulting charges made against the Prophet Joseph Smith and his "Gold Bible." Much of that
criticism was published in newspapers, the earliest appearing in June 1929, nine months before
the book was published.
Just about this particular region [Palmyra], for some time past, concerning a
pretended discovery, through superhuman means, of an ancient record, of a
religious and divine nature of origin, written in ancient characters, impossible to
be interpreted by any to whom the special gift has not been imparted by
inspiration. It is generally known and spoken of as the "Golden bible". Most
people entertain an idea that the whole matter is the result of a gross imposition,
and a grosser superstition.186
This quotation is introduced to show that the gold plate story was known before the book was
published and contains certain details about the Book of Mormon which proves that they were
not post-publication productions. It demonstrates the level of scepticism that greeted the book.
Earlier opinions of the Book of Mormon, printed before it was published, appeared in the
PALMYRA REFLECTOR. The editor had obtained parts of the Book of Mormon which was
being type-set at E.B. Grandin's printing works in Palmyra. He published these and commented:
We do not intend at this time, to discuss the merits or demerits of this work, and
94
All Rights Reserved
94
feel astonished that some of our neighbours, who profess liberal principles, and
are probably quite as ignorant on the subject as we are, should give themselves
quite so much uneasiness about matters that so little concern them. The Book,
when it shall come before the public, must stand or fall according to the whims
and fancies of its readers. How it will stand the test of rigid criticism, we are not
prepared to say, not having as yet examined many of its pages, - We are,
however, prepared to state, that from a part of the first chapter, now before us,
and which we this day publish, we cannot discover anything treasonable, or
which will have the tendency to subvert our liberties. As to its religious character,
we have as yet no means of determining and if we had, we should be quite loth to
meddle with the tender conscience of out neighbours.187
When it came to Joseph's attention that the work was being published without his permission, he
put a stop to it. This brought about a change of heart in the editor who next wrote:
Diabolical. Our readers must be aware of the great difficulty we labor under in
translating our foreign correspondence. The inspired man who wrote the "Gold
Bible" on "plates of brass" in the "reformed Egyptian" language on account of its
brevity, as we are informed, through the medium of one of these pseudo-
prophets, never had half the trouble that we experience in deciphering the
unseemly scrolls of this dark representative of old Pluto's domain.188
Reports published after the book's publication adopted a stronger line. It may be that there were
some who considered the pre-publication announcements of the coming forth of the Book of
Mormon as idle talk intended to create a stir. The book's appearance changed the situation and
made it necessary for hostile image-makers to get quickly work on the Book of Mormon.
BLASPHEMY
Book of Mormon - Alias the "Golden-bible"
The Book of Mormon has been placed in our hands. A viler imposition was
never practiced. It is an evidence of fraud, blasphemy, and credulity, shocking to
Christians and moralists. The author and proprietor is Joseph Smith Jr., a fellow
who by some hocus pocus acquired such influence over a wealthy farmer [Martin
Harris] of Wayne County that the latter mortgaged his farm for $3,000 which he
paid for printing and binding five-thousand copies of this blasphemous work.189
This extract appeared less than a month after the Book of Mormon was published. In it the Book
of Mormon and Smith are described in pejorative language as a manipulator, Harris a dupe over
whom Smith has some sinister influence. A month later The Horn of the Green Mountains
carried a similar article which it credited to the Advertizer's editorial. The Rochester Republican
of 30th March 1830 considered the book "A NEW WAY OF RAISING THE WIND", and
referred to believers in the Book of Mormon as "dupes." By these and similar articles, criticism
of Joseph Smith and the Book of Mormon entered a wider public arena, and were subject to
stronger terms of opprobrium.
95
All Rights Reserved
95
Critical articles found their way from one newspaper to another: a pattern which remains
common among anti-Mormon ministries, when one writer quotes another, often without
acknowledgement. No effort is made to determine the reliability of the information. It is
generally sufficient that the material provides ammunition against Mormons. By this means
potent mythical imagery is constructed and employed and published lies assume a deathless
quality.
The printing of the Book of Mormon was attended by more pressing problems than hostile
criticism. Precautions were taken to prevent the manuscript falling into the wrong hands.
However, these failed to take into account the possibility of theft within the printing shop. The
owner of the print-shop, Egbert B Grandin, hired out his shop to Squire Cole who published a
weekly newspaper. Hyrum Smith, feeling uneasy about the security of the manuscript of the
Book of Mormon, persuaded Oliver Cowdery to accompany him on a surprise visit to Grandin's
shop one Sunday afternoon. Lucy Mack Smith describes what happened.
On arriving at the printing establishment, they found it occupied by an individual

by the name of Cole, an ex-justice of the peace, who was busily employed in
printing a newspaper. Hyrum, was much surprised at finding him there, and
remarked, "How is it, Mr. Cole, that you are so hard at work on Sunday?"
Mr. Cole replied, that he could not have the press, in the day time during the
week, and was obliged to do his printing at night and on Sundays.
Upon reading the prospectus of his paper, they found that he had agreed with his
subscribers to publish one form of "Joe Smith's Gold Bible" each week, and
thereby furnish them with the principle portion of the book in such a way that
they would not be obliged to pay the Smiths for it. His paper was entitled
Dogberry Papers on Winter Hill. in this, he had thrown together a parcel of the
most vulgar, disgusting prose, and the meanest, and most low-lived doggerel, in
juxtaposition with a portion of the Book of Mormon, which he had pilfered. At
this perversion of common sense and moral feeling, Hyrum was shocked, as well
as indignant at the dishonest course which Mr. Cole had taken, in order to possess
himself of the work.
"Mr. Cole," said he, "what right have you to print the Book of Mormon in this
manner? Do you not know that we have secured the copyright?"
"It is none of your business," answered Cole, "I have hired the press, and will
print what I please, so help yourself."
"Mr. Cole," rejoined Hyrum, "that manuscript is sacred, and I forbid your printing
96
All Rights Reserved
96
any more of it."
"Smith," exclaimed Cole, in a tone of anger, "I don't care a damn for you: that
damned bible is going into my paper, in spite of all you can do."
Hyrum endeavoured to dissuade him from his purpose, but finding him
inexorable, left him to issue his paper, as he had hitherto done; for when they
found him at work, he had already issued six or seven numbers, and had managed
to keep them out of our sight.
On returning from the office, they asked my husband what course was best for
them to pursue, relative to Mr. Cole. He told them that he considered it a matter
with which Joseph ought to be acquainted. Accordingly he set out for
Pennsylvania, and returned with Joseph the ensuing Sunday. The weather was so
extremely cold, that they came near perishing before they arrived at home,
nevertheless, as soon as Joseph made himself partially comfortable, he went to
the printing office, where he found Cole employed, as on the Sunday previous.
"How do you do, Mr. Cole," said Joseph, "you seem hard at work."
"How do you do, Mr. Smith," answered Cole, dryly.
Joseph examined his Dogberry Paper, and then said firmly, "Mr. Cole, that book
[the Book of Mormon], and the right of publishing it, belongs to me, and I forbid
you meddling with it any further."
At this Mr. Cole threw off his coat, rolled up his sleeves, and came towards
Joseph, smacking his fists together with vengeance, and roaring our, "Do you
want to fight, sir? do you want to fight? I will publish just what I please. Now, if
you want to fight just come on."190
Joseph threatened legal action for infringement of copyright and Cole halted his activities. Fair
comment must be borne without complaint but deliberate misrepresentation is another matter. It
was Cole's intention to distort the content of the Book of Mormon in an insulting parody.
In 1831 The Painesville Telegraph continued the attack:
THE GOLD BIBLE fever seems to be somewhat abating in this vicinity. We have
never doubted that reason would in due time resume its empire over the minds of
many, although many may persevere in sustaining the Hoax, after they are
convinced of the imposition, rather than acknowledge they were duped by so
barefaced and contemptible an artifice. Some half dozen have broken the spell
97
All Rights Reserved
97
which bound them to the car of their idol, and others begin to doubt. One of the
imposters, who has been up the Missouri to find the promised land, has returned,
after more Mormon books. What must have been his astonishment on finding that
Smith and Rigdon had declared Kirtland to be the promised land, while he and
others were in ardent pursuit of it near the base of the Rocky Mountains!! It was a
"wild goose chase."191
A letter published in 1831 over the initials M.S.C. contrasts Joseph Smith and other Church
leaders, and the ministers of the New Testament Church of Christ.
Again, respecting Smith and his followers, do they give any proof of their
honesty? They can give none but their own assertion; they have no sacrifice to
make-no loss of fortune or reputation to sustain-they are in a land of liberty. Very
different were the circumstances of those who first promulgated the "faith once
delivered to the saints;"-They had to forsake their relatives, leave their
possessions, and forfeit their reputation. Scourging and torture, imprisonment and
death, were often staring them in the face, and always in the prospective. Thirteen
apostles, all save one, sealed their testimony with their blood. So whether their
religion was true or false, they proved their honesty. But Mormonism is to be
proved from the beginning to end by assertion, and this we have in numbers,
without fractions. But we know that they cannot more roundly and positively
assert than hundreds of imposters who have gone before them.192
MSC is correct. Those who continue in faith in the face of bitter persecution and suffer
"scourging," "torture," "imprisonment," "death," and who seal "their testimony with their blood"
prove their honesty. Smith was constantly referred to as an "imposter," or a "blasphemer," yet he
and many other denigrated Latter-day Saints literally fulfilled each of the conditions that M.S.C.
set down as the ultimate test. Not a test of the truth of a religion but a test of the honesty of its
professors. Mormons have passed the test prescribed by a Christian, and which was savagely
applied to them by Christians. Joseph and his fellow-workers often had to "leave their relatives"
as a result of religious persecution. Many times the Saints were forced to "leave their
possessions" and properties. Their stock was driven off and their crops and homes burned.
Reputations were slandered and libelled. M.S.C. was merely continuing the process by the letter
in which he complains that Joseph Smith's reputation was intact! The Saints became acquainted
to scourging, torture, and rapine. Like their ancient predecessors invoked as examples by
M.S.C., they were subject to almost constant persecution. This was frequently very serious and
was often led by religionists and clergymen. In the face of inhuman treatment Joseph and the
Latter Day Saints maintained their dignity, sure that they were engaged in a divinely
commissioned work. Joseph Smith "sealed his testimony with his blood", and although he had
ample opportunity to escape he went willingly to the place of his martyrdom:
I am going like a lamb to the slaughter, but I am calm as a summer's morning. I

have a conscience devoid of offense toward God and toward all men. If they take
my life I shall die an innocent man, and my blood shall cry from the ground for
vengeance, and it shall be said of me, ‘He was murdered in cold blood!'193
98
All Rights Reserved
98
The power of published images to initiate persecution should not be underestimated. Neither by
those who prosecute it or its targets."
Persecution is the pursuit and harrying of an enemy with the intention to

destroy....the logical consequence of any persecution is the cessation of the
enemies' activities whatever it costs to bring that about, even the loss of life! "
The persecutors of Joseph Smith and the Latter-day Saints succeeded in not only murdering him
and his brother Hyrum, but also of killing many other Latter-day Saints. They hounded this
tragic people from place to place, from county to county, until at last, in despair that they could
find neither peace not justice under the banner of the United States, they left the country. They
headed westward into Mexican lands trekking to the inter-mountain west. Even in their isolated
stronghold in the tops of the mountains the far-reaching tentacles of persecution found them. The
many persecuting ministries currently active are proof of how long and persistant those tentacles
are.
NOTES
99
All Rights Reserved
99
7087
CHAPTER EIGHTEEN
THE IMAGE OF A PROPHET?
If there arise among you a prophet,

or a dreamer of dreams.
Deuteronomy 13:1
The character of Joseph Smith is said by some to be the main factor in determining his prophetic
calling. Their argument runs that if his character was flawed God could not have chosen him as
his instrument. Martin quotes an early critic of Joseph Smith.
The following statement was signed by some sixty-two residents of Palmyra,

New York, where the Smiths lived for some time. It cannot be impeached by any
honest historian - and it certainly has never been disproved by any Mormons as
attested by history:
We, the undersigned, have been acquainted with the Smith family
for a number of years, while they resided near this place. We have
no hesitation in saying that we consider them destitute of that
moral character which ought to entitle them to the confidence of
any community. They were particularly famous for visionary
projects; spent much of their time digging for money which they
pretended was hid in the earth, and a large excavation may be seen
in the earth not far from their residence where they used to spend
their time in digging for hidden treasures. Joseph Smith, Sr., and
his son, Joseph, were in particular considered entirely destitute of
moral character and addicted to vicious habits.194
Some questioned whether a man who displays human weaknesses can be God's prophet. There is
no claim in scripture that prophets, men of God, and apostles, have to be perfect. The scriptures
affirm the humanity of many such people who held divine commission while displaying human
weaknesses. Moses' life was not without its difficult moments, such as his anger which in one
celebrated incident resulted in his killing an Egyptian overseer. Some Old Testament prophets
have prophecies which have not been fulfilled, yet it would be fatuous to suggest that because
of these their ministries were worthless. Joseph Smith freely admitted that he occasionally
exercised a tendency to frivolity, whilst detractors say he was evil personified. He was accused
100
All Rights Reserved
100
of immorality, dishonesty, avarice, occultism, devil-worship and assigned all kinds of social and
religious peccadilloes from indolence to outright evil.
In spite of the charges made by Joseph's neighbours, Martin is wrong when he says that the
Palmyra testimony cannot be impeached and that it has never been disproved as we shall see.
The earliest accusations against Joseph Smith's character were that he was a fraud and that the
Book of Mormon was consummate evidence of that fraud. A newspaper editor who became
harshly critical of Joseph Smith wrote:
Time will discover in he Book of Mormon] either something of vast importance to

man, or a deep laid plan to deceive many.195
If the Book of Mormon is a deception, then Joseph Smith had a hand in it. The question of
whether he was a fraud is relevant and fair. For this reason he remains the target of anti-Mormon
writers who present an image of Smith's character which, according to their rules, guarantees his
disqualification. The characters of Peter, Paul, and Jesus are presented as examples of servants
of God whose characters did not provoke their contemporaries to issue abuse and accusation
against them. Such comparisons demonstrate gaps in knowledge for it is doubtful if any of the
Lord's apostles died in peaceful old age. Most were convicted of some crime and were put to
death. Jesus met his end as a common criminal following his conviction of a crime of which he
was innocent. Innocence is no safeguard against malicious lies and Jesus and Joseph Smith
suffered alike.
One early charge concerned Joseph Smith's involvement with "occult practices... witchcraftism,
etc."196 Its purpose was to create revulsion against the Prophet in the minds of Christians because
occultism and witchcraft are abhorrent to Christian. Lies only have to be heard be believed. In
some cases it is not necessary even to have them believed. Lies which raise any doubt at all are
effective weapons in the armoury of the forces of persecution, and accordingly charges
continued to mount against Smith, some of which charges resulted in direct hostile action. At
Colesville, Ohio, Smith was tarred and feathered and left for dead by a religious mob. He was
also arrested on a charge of
...being a disorderly person and setting the country in an uproar by preaching the
Book of Mormon.197
On being acquitted of that charge he was re-arrested and taken to another court where he was
also acquitted.198 The charges were initiated by a mob led by a leading Presbyterian.199 Smith
escaped from the enraged mob after his second acquittal with the assistance of the constable who
had arrested him, who had become convinced of his good character.200 So many ministers of
religion were active in mob activity against Smith that he had a record kept of their assaults
upon him and the Saints. It is sad that Christian ministers continue to be involved in anti-
Mormon ministries.
Kirtland, Ohio, witnessed the birth of another form of negative force upon Mormonism; the ex-
Mormon anti-Mormon ministry. Such ministries active at this present time have one
fundamental difference from the Kirtland movement, which is that in Kirtland apostates sought
to sieze control of the Church, whereas modern ex-Mormons seek its destruction. In spite of the
difference of objective, their methods are similar. Disaffected members John F. Boynton,
101
All Rights Reserved
101
Warren Parrish, Luke and Lyman E. Johnson declared the Book of Mormon to be "sheer
nonsense".201 Parrish went to the extreme agreeing with those who said that
Christ was a despot, Paul a liar and all religion a fudge.202
After these men had joined the enemies of the Church they formed a parallel organization,
dropped "Saints" from the title, denounced Smith's supporters as heretics and brought lawsuits,
threats and molestations against the Church.203 Nauvoo resident Hepzibah Richards wrote to her
brother that
A dreadful spirit reigns in the breasts of those who are opposed to this Church.
They are above the law and beneath whatever is laudable. Their leading object
seems to be to get all the property of the Church for little or nothing and to drive
the Saints out of this place.204
From that time until his death Smith had no respite from external or internal hostility.205 Apart
from his claim to be God's latter-day prophet and the claims made for the Book of Mormon, two
other factors were responsible for Smith's unpopularity and led ultimately to his murder.
The first of these was the doctrine that God had sanctioned plural marriage in modern times.
This was alarming to the sensibilities of Latter-day Saints, many of whom came from Northern
European Protestant backgrounds. Portrayals of polygamous Mormons as debauchees take no
account of their revulsion when the doctrine was initially introduced. Their acceptance of the
teaching reflects great faith in Smith as a prophet. There was a backlash within the Church that
broke it into two hostile factions, troubling the Church profoundly. As plural marriage became
widely known it brought increased hostility from outside.
The second factor was the destruction of the press of the "Nauvoo Expositor". Taken out of
context the legal abatement of a declared public nuisance by Nauvoo City Council while
irritating to some, would soon have been forgotten. Its context was the mounting hostility
against Mormons in general and Smith in particular. The first and only issue of the "Nauvoo
Expositor" carried articles maligning Church leaders and their wives, causing widespread
outrage To prevent further public disorder the City Council acted positively and decidedly in
suppressing the press which the city council had declared a public nuisance.
Subsequent complaints against Joseph Smith, who was mayor of Nauvoo at the time, led to his
arrest and imprisonment in Carthage Jail. The jail was stormed by an armed mob who succeeded
in murdering him and his brother Hyrum. The killings were the logical consequences of
religious intolerance, bigotry, and persecution.
The majority of those who sought Smith's life knew him only by reputation, and not personally.
Moreover the reputation they knew was the construction of his enemies; a fabrication created
because they did not accept his claims, and hated his Church.
One who claimed to have intimate knowledge of Joseph Smith and his family wrote:
Joseph Smith Jr., afterwards "Jo Smith," was lounging, idle...and possessed of
less than ordinary intellect. The author's own recollections of him are distinct
ones. He used to come into the village of Palmyra with little jags of wood, from
his backwoods home; sometimes patronizing a village grocery store too freely;
102
All Rights Reserved
102
sometimes finding an odd job to do about the estate of Seymour Scovell; and
once a week he would stroll into the office of the old Palmyra Register for his
father's paper. How impious, in us young "dare Devils" to once and a while
blacken the face of the then meddling inquisitive lounger - but afterwards
Prophet, with the old fashioned [ink] balls, when he used to put himself in the
way of the working of the old fashioned Ramage press!...
But Joseph had a little ambition; and some very laudable aspirations; the mother's
intellect occasionally shone out in him feebly, especially when he used to help us
sort out some portentious question of moral or political ethics, in our juvenile
debating club, which we moved down to the old red schoolhouse on Durfee
street, to get rid of the annoyance of critics that used to drop in on us in the
village; and subsequently, after catching a spark of Methodism in the camp
meeting, away down in the woods, on the Vienna road, he was a very passable
exhorter in evening meetings.206
This critical piece contains positive aspects of young Joseph's character which are usually
ignored, but which contrast not only sharply but well with the many totally negative reports
from observers who were less objective. He is shown as hard working, possessed of above
average intelligence who had access to a newspaper in his home, and who made lively
contributions to their debates. However the following examples show the normal style of
contribution by those who sought to construct powerful negative images of Joseph Smith.
The age of miracles has again arrived, and if the least reliance can be placed upon
the assertions, daily made by the "Gold Bible" apostles (which is somewhat
doubtful,) no prophet, since the destruction of Jerusalem by Titus, has performed
half so many wonders as have been attributed to the spindle shanked ignoramus
JO SMITH. This fellow appears to possess the quintessence of impudence.207
Jo Smith, as a military chieftain, or as a man of NATURAL abilities, can bear no

comparison with the author of the Koran, and it is only in their ignorance and
impudence that a parallel can be found.208
Jo Smith, Junior...is tall and slender-THIN FAVOURED-having but little

expression of countenance other than that of dullness; his mental powers appear
to be extremely limited, and from the small opportunity he had had in school, he
made little or no proficiency.209
It is passing strange, that in all ages of the world, gross STUPIDITY in an

imposter should be considered among the vulgar, irrefragible proof of his divine
mission, and the most bungling piece of legerdemain will receive from them all
103
All Rights Reserved
103
the credit of a well attested miracle.210
'But Smith is the wonder of the world.' So was the Apocalyptic beast! 'An
ignorant young man.' That needs no proof. Gulliver's Travels is a heroic poem in
comparison with this book of Smith. 'But he cannot write a page.' Neither could
Mahomet, who gave for the Alcoran. 'Smith is an honest looking fellow.' so was
Simon Magus, the sorcerer. 'But he was inspired.' So was Judas, by Satan.211
One Joseph Smith, a perfect ignoramus, is to be a great prophet of the Lord, the
fabled ghost the angel of his presence, a few of the accomplices the apostles or
witnesses of the imposition, and, to fill up the measure of their wickedness and
the absurdity of their proceedings, the hidden golden treasure is to be a golden
bible and a new revelation...unintelligible; to Smith, the finder, who could not
read English.212
Smith...as ignorant and impudent a knave as ever wrote a book, betrays the
cloven foot in basing his whole book upon a false fact, or a pretended fact, which
makes God a liar.213
We have not only testimony impeaching the moral character of the Smith family,
but we show by the witnesses, that they told contradictory stories, from time to
time, in relation to their finding the plates, and other circumstances attending it,
which go clearly to show that none of them had the fear of God before their eyes,
but were moved and instigated by the Devil.214
Manchester, Nov. 3rd, 1833

We, the undersigned, being personally acquainted with the family of Joseph
Smith, Sen.. with whom the celebrated Gold Bible, so called, originated, state:
that they were not only a lazy, indolent set of men, but also intemperate; and their
word was not to be depended upon; and that we are glad to dispense with their
society. -eleven names.215
Palmyra, Dec. 4, 1833.

We, the undersigned, have been acquainted with the Smith family for a number
of years, while they resided near this place, and we have no hesitation in saying,
that we consider them destitute of that moral character which ought to entitle
them to the confidence of any community. They were particularly famous for
visionary projects, spent much of their time digging in the earth; and to this day,
large excavations may be seen in the earth, not far from their residence,, where
they used to spend their time digging for hidden treasures. Joseph Smith, Senior,
and his son Joseph, were in particular, considered entirely destitute of moral
104
All Rights Reserved
104
character, and addicted to vicious habits.- 51 names.216
Harmony, Pa. March 20th, 1834

I first became acquainted with Joseph Smith, Jr. in November, 1825. He was at
that time in the employ of a set of men who were called "money diggers;" and his
occupation was that of seeing, or pretending to see by means of a stone placed in
his hat, and his hat closed over his face. In this way he pretended to discover
minerals and hidden treasure. His appearance at this time, was that of a careless
young man-not very well educated, and very saucy and insolent to his father.
Smith, and his father, with several other money-diggers boarded at my house,
while they were employed in digging for a mine that they supposed had been
opened and worked by the Spaniards, many years since.217
There can be little doubt that such impressive disapproving testimonies were responsible for the
image and reputation of Smith that portrayed him as a dissolute wretch. It is to this image that
Martin looks to convince his readers of the character of Joseph Smith, adding
Much more could be said, all of it drawn from primary sources concerning the
character and early light of Joseph Smith, up to and including the time when he
supposedly was commissioned by the Lord to "restore" the true Gospel of Christ
to Christendom. However I have covered this aspect of the subject thoroughly in
my book The Maze Of Mormonism, where supplementary material carefully
documented is available if the interested reader wishes to pursue the subject
further.218
In the light of such imagery it is not surprising that while the faithful who knew Joseph's heart
and mind first hand could see the lies for what they were, there were those whose faith and
loyalty were inadequate in the face of these onslaughts against the Prophet's character. Some
Saints, including members of the Quorum of Twelve Apostles of turned against Joseph, some
plotting to kill him. In time his enemies without and within the Church created a climate of fear
the countryside around Nauvoo. The destruction of the Nauvoo Expositor has been described as
"the spark" which led to the murder of Joseph and Hyrum.219 Taken in isolation, the furore over
the Expositor would eventually have died down. It might have led to an action to contest the
legality of the Nauvoo Council's ruling and the execution of its order. But the fires of hate were
fanned high, and subsequent events moved far too quickly for the matter to be left to legal
contest.
The Church's enemies insisted that the death of Smith would result in the demise of the Mormon
Church. But it did not although some slight fragmentation of the movement followed the
martyrdom. But the majority of Saints remained steadfast in their faith and loyal to the
leadership of the Council of Twelve Apostles, under Brigham Young. In 1847 the Saints left
Nauvoo en masse. Young and his Council were convinced by continuing hostilities that peace
was to be found only in isolation. The trek westward was meant to secure that peace.
Like many a dead heretic whose bones were dug up, burnt and scattered, Joseph Smith's
enemies pursued him beyond the grave. Although he has never dropped out of sight as a primary
target Smith has provoked fresh offensive against his character in recent times; a response to the
105
All Rights Reserved
105
spectacular growth of the Church. The standard critical approach is to focus upon three points.
1. His failure as a prophet.

2. His alleged criminality.
3. His alleged bad character.
The first of these is not discussed here because the question of whether Joseph Smith was a
prophet is largely subjective. Early treatment of Smith was marked by its sarcasm which proved
inadequate to the advances Smith and his religion were making. Something incisive and
conclusive was needed. That "something" was provided by former Church member Philastus
Hurlburt, who had made an attempt to murder Joseph Smith. He dug around for information of
Smith's early life. The materials he gathered are a cardinal part of anti-Mormon publications,
proving as durable as the Church itself. Hurlburt allegedly obtained sworn statements from old
neighbours of the Smith family which described them in most unflattering terms. These
testimonies were published twenty years after Joseph had lived among them and first appeared in
Howe's Mormonism Unvailed, which is, as we learned earlier, Hurlburt's work. The alleged
declaration has been reproduced in almost every anti-Mormon work since 1834, enjoying the
status of a foundation document of Mormon persecution, and has gone a long way in preparing
the ground later claims that Smith had a criminal past.
It is said that if it could be proved that Joseph Smith had a criminal record, it would disqualify
him from the ranks of the prophets. Accordingly much of energy has been expended in the
search for evidence that he was convicted of a public-order offence in 1826. It is admitted that
evidence exists which suggests he made a court appearance in that year, but its nature is such
that it must be regarded as inconclusive, both as to the nature of charge and the outcome of the
hearing. The debate continues in the absence of any formal court record. But anti-Mormons deal
with his "conviction" and his alleged criminality as if it was an established fact.
Smith had some rather colourful problems, a fact Smith never denied.220.
A convicted swindler...his life consisted of a series of swindles perpetrated on his

friends and enemies alike.221
Linnegan apparently accepts the description of Smith's as a criminal and describes him as
an imposter who had been in trouble with the police.222
This statement contains more than an echo of Burrell and Wright's reiteration of Brodie's
he was found guilty of being a 'disorderly person and an imposter.'223
Linnegan informs his readers that the evidence of Smith's conviction is available but does not
produce it. Fawn M. Brodie has widened the discussion of Smith's character in No Man Knows
My History, another document that has acquired the status of a standard work and few are able
to resist quoting from it. Brodie, while maintaining that a court record of Joseph's criminal
106
All Rights Reserved
106
conviction exists. leaves a question-mark hanging over it.
In March 1826...Peter Bridgeman, swore out a warrant for [Smith's] arrest...the

court pronounced him guilty, though what sentence was finally passed the record
does not say.224
If the alleged court record exists recording Joseph's conviction it would state the penalty, but the
record to which Brodie refers does not do so. Referring to another alleged charge in a book
wildly thrown together Brinkerhoff claims that Smith was
"found guilty of forging banknotes."225
Typically no source is given for this charge, and no reference to it has been found elsewhere. He
accuses Smith of a further conviction on a charge of being a "swindler", another charge not
found elsewhere.
Only the little peeper, bunco artist, convicted swindler, and adulterer Joseph
Smith was able to talk to God face-to-face??? Incredible.226
Howe represents Smith as a criminal and denigrates all other aspects of his character.
...having been acquainted with the Smith family for years...we have no hesitation
in saying that we consider them destitute of that moral character which ought to
entitle them to the confidence of any community. Joseph Smith Sr., and his son,
Joseph, were in particular considered entirely destitute of moral character and
addicted to vicious habits.227
This is from the Hurlburt affidavit previously referred to and has become the spring at which
other writers have freely drunk; few resisting the temptation to repeat it. It is difficult, but not
impossible, to rebut in spite of its problems because personal reminiscences can have a potent
effect in image making. Thirty years after Howe's book, Tucker, in Origin Rise and Progress of
Mormonism, asserted that Smith was
...distinctly remembered as a dull-eyed, flaxen-haired, prevaricating boy...his

word was received with the least confidence by those who knew him best. He
could utter the most palpable exaggeration with the utmost gravity.228
Rumble of the Catholic Truth Society in a heavily-flawed pamphlet presses Smith's character
even further:
[Joseph Smith was] subject to epileptic fits which he later called trances, and
during which he claimed that heavenly visions came to him...future witnesses
who had personally known Joseph Smith from ten years of age onwards [said]
that he was simply a notorious liar,229 and had the necessary psychopathic
qualities for a visionary.230
107
All Rights Reserved
107
Linnegan claims that,
Smith had not the character of a deeply spiritual man231
Brinkerhoff says he was "charismatic but unschooled".232Burrell offers,
he was passing through adolescence, that period when...a person is thrown back
upon introspection and fancy for much of the time.233
Whilst McCormack defines Smith's character as possessing
"an extraordinary fertile imagination." 234
Estimates of Smith's character have produced theories arguing that he was either epileptic,
adolescent, unspiritual, charismatic, psychopathic, imaginative, lying or introspective, or a
combination of two or more. In spite of their inability to agree what Smith's character was they
convey an image of a man whom God would not call to be His oracle. The Joseph Smith
presented by anti-Mormons does not exist except as the creation of the constructors of the
imagery of hatred.
One author whose methodology is remarkable for its imaginative invention is Forrest
Brinkerhoff, whose book MORMONISM - An Historical and Scriptural Analysis sounds as if it
would offer a reasoned, scholarly approach to its subject, but which is no more than a concoction
of others writers' material that is seldom acknowledged, frequently unsourced, and never
adequately analysed. His appeals to history and scripture are inadequate, serving only to reveal
his deep-rooted presuppositions without displaying respect for his subject.
Attempts to damn Joseph Smith have turned attention to his family who are described as
"worthless" to infer that Joseph must also have been "worthless". Brinkerhoff quotes Martin's
Maze of Mormonism to promote this point of view.
...Judge Woodward went on record in 1870, with a statement to the effect that the
elder Smith definitely was a treasure hunter and that "he also became involved
with one Jack Downing in counterfeiting money, but turned state's evidence and
excaped [sic] penalty".235
He also says that Joseph Smith
did not have the advantage of much schooling, and he had rather strange parents,
who had more ambition and dreams than they had integrity".236
But he meets himself coming back when, quoting from Joseph Smith, The First Mormon, he
offers,
[Lucy Mack Smith] set for her children a vivid example of fortitude, integrity,
belief in a God who had a personal interest in His children and who would
108
All Rights Reserved
108
respond to prayer.237
Brinkerhoff has failed to see the contradiction in the passages he has pasted together. He does
not explain how a mother who "set for her children a vivid example of fortitude, integrity, [and]
belief in a God...", could also have been responsible for his being "less than candid with his
associates...not above shading the truth...[a] charlatan [who] devoted his life to error...who went
for the easy solutions".238 Further evidence of Brinkerhoff's inconsistency is his treatment of the
alleged 1826 trial. He quotes from Brodie,
At length the public becoming wearied with the base imposition which he was
palming off upon the credulity of the ignorant, for the purpose of sponging his
living from their earnings, had him arrested as a disorderly person, tried and
condemned before a court of justice. but considering his youth, he then being a
minor, and thinking he might reform his conduct, he was designedly allowed to
escape.239
He goes on to say that,
Smith admitted [his conviction] later when he said, "I was visited by a constable
and arrested by him on a warrant, on the charge of being a disorderly person, of
setting the country in an uproar by preaching the Book of Mormon, etc.240
In coupling these passages together Brinkerhoff displays poor judgement. The Book of Mormon
had not been published in 1826, which shows that the two reports are not connected. The
reference, one of the few that Brinkerhoff provides, shows the date of the trial to be 1830, which
was four years after the trial to which Brodie refers, and contains the evidence that Smith was
acquitted on all charges, as well as providing primary contemporary testimony to his blameless
conduct and good character.241
11th June, 1830. Before the baptizing was entirely finished, the mob began to
collect, and shortly after we had retired they amounted to about fifty men. They
surrounded the house of Mr. Knight - whither we had retired - raging with anger,
and apparently determined to commit violence upon us. Some asked us questions,
others threatened us, so that we thought it wisdom to leave and go to the house of
Newel Knight. There also they followed us, and it was only by the exercise of
great prudence on our part, and reliance in our heavenly Father, that they were
kept from laying violent hands upon us; and so long as they chose to stay, we
were obliged to answer them various unprofitable questions, and bear with insults
and threatenings without number.
We had appointed a meeting for this evening, for the purpose of attending to
the confirmation of those who had been the same morning baptized. The time
appointed had arrived and our friends had nearly all collected together, when to
my surprise, I was visited by a constable, and arrested by him on a warrant, on
109
All Rights Reserved
109
the charge of being a disorderly person, of setting the country in an uproar by

preaching the Book of Mormon, etc. The constable informed me, soon after I had
been arrested, that the plan of those who had got out the warrant was to get me
into the hands of the mob, who were now lying in ambush for me; but that he was
determined to save me from them, as he had found me to be a different sort of
person from what I had been represented to him. I soon found that he had told me
the truth in this matter, for not far from Mr. Knight's house, the wagon in which
we had set out was surrounded by a mob, who seemed only to await some signal
from the constable; but to their great disappointment, he gave the horse the whip,
and drove me out of their reach.
Whilst driving in great haste one of the wagon wheels came off, which left us
once more nearly surrounded by them, as they had come on in close pursuit.
However, we managed to replace the wheel and again left them behind us. He
drove on to the town of South Bainbridge, Chenango county....
On the day following a court was convened for the purpose of investigating
those charges which had been preferred against me. A great excitement prevailed
on account of the scandalous falsehoods which had been circulated....
At length the trial commenced amidst a multitude of spectators, who in general

evinced a belief that I was guilty of all that had been reported concerning me, and
of course were very zealous that I should be punished according to my crimes.
Among many witnesses called up against me, was Mr. Josiah Stoal - of whom I
have made mention as having worked for him some time - and examined to the
following effect:
Did not the prisoner, Joseph Smith, have a horse of you?
Yes.
Did he not go to you and tell you that an angel had appeared to him and
authorized him to get the horse from you?
No, he told me no such story.
Well, how had he the horse of you?
110
All Rights Reserved
110
He bought him of me as any other man would.
Have you had your pay?
That is not your business.
The question being again put the witness replied:
I hold his note for the price of the horse, which I consider as good as the pay;
for I am well acquainted with Joseph Smith Jun., and know him to be an honest
man; and if he wishes, I am ready to let him have another horse on the same
terms.
Mr. Jonathan Thompson was next called up and examined:
Has not the prisoner, Joseph Smith Jun., had a yoke of oxen of you?
Yes.
Did he not obtain them of you by telling that he had a revelation to the effect
that he was to have them?
No, he did not mention a word of the kind concerning the oxen; he purchased
them the same as any other man would.
After a few such attempts, the court was detained for a time, in order that two
young women, daughters of Mr. Stoal, with whom I had at times kept company,
might be sent for, in order, if possible, to elicit something from them which might
be made a pretext against me. The young ladies arrived, and were severally
examined touching my character and conduct in general, but particularly as to my
behaviour towards them, both in public and private; when they bore such
testimony in my favor as left my enemies without a pretext on their account.
Several other attempts were made to prove something against me, and even
circumstances which were alleged to have taken place in Broome county, were
brought forward, but these my lawyers would not admit of as testimony against
me; in consequence of which my persecutors managed to detain the court until
111
All Rights Reserved
111
they had succeeded in obtaining a warrant from Broome county, which warrant
they served upon me at the very moment that I was acquitted by this court....
Next day I was brought before the magistrate's court at Colesville, Broome
county, and put upon my trial...my former persecutors were arrayed against me.
Many witnesses were again called forward and examined, some of whom swore
to the most palpable falsehoods, and like the false witnesses which appeared
against me the day previous, they contradicted themselves so plainly that the
court would not admit their testimony. Others were called, who showed by their
zeal that they were willing enough to prove something against me, but all they
could do was to tell something which somebody else had told them.
In this frivolous and vexatious manner did they proceed for a considerable time,
when, finally, Mr. Newell Knight was called up and examined by Lawyer
Seymour, who had been especially sent for on this occasion. One Lawyer Burch,
also, was at his side on the prosecution; but Mr. Seymour appeared to be a more
zealous Presbyterian, and appeared very anxious and determined that the people
should not be deluded by any one professing the power of godliness, and not
"denying the power thereof."
Mr. Knight was sworn, and Mr. Seymour interrogated him as follows:
Did the prisoner, Joseph Smith, Jun., cast the devil out of you?
No, sir.
Why, have you not had the devil cast out of you?
Yes, sir.
And had not Jo Smith some hand in its being done?
Yes, sir.
And did not he cast him out of you?
112
All Rights Reserved
112
No, sir; it was done by the power of God, and Joseph Smith was the instrument
in the hands of God, on the occasion. He commanded him to come out of me in
the name of Jesus Christ.
And are you sure it was the devil?
Yes, sir.
Did you see him after he was cast out of you?
Yes, sir! I saw him.
Pray, what did he look like?
Do you, Mr. Seymour, understand the things of the spirit?
No, I do not pretend to such big things.
Well then, it would be no use to tell you what the devil looked like, for it was a
spiritual sight, and spiritually discerned; and of course you would not understand
it if I were to tell you of it.
Mr. Seymour now addressed the court, and in a long and violent harangue
endeavoured to blacken my character and bring me in guilty of the charges which
had been brought against me. Among other things, he brought up the story of my
having been a money-digger; and in this manner proceeded, hoping evidently to
influence the court and the people against me.
Mr. Davidson and Mr. Reid followed on my behalf. They held forth in true
colours the nature of the prosecution, the malignancy of intention, and the
apparent disposition to persecute their client, rather than to afford him justice.
They took up different arguments which had been brought by the lawyers for the
prosecution, and having shown their utter futility and misapplication, then
proceeded to scrutinize the evidence which had been adduced, and each, in turn,
thanked God that he had been engaged in so good a cause as that of defending a
man whose character stood so well the test of such a strict investigation.242
113
All Rights Reserved
113
Perhaps Brinkerhoff's attitude to Mormonism is understandable for like other hostile critics his
religious faith is exercised in another denomination. This appears to make him unable to value
any other religious system. And this inability to find value in the belief system of another is at
the root of religious persecution. But this does not excuse historical inaccuracy in the course of
persecution. The introduction to his book states:
The original research for this book was done as fieldwork for a Master of
Anthropology degree from the University of Adelaide, South Australia. It was a
study of the methods by which the Mormon Church creates a new 'reality' for
their young missionaries. The task was to investigate how a group of young men
and women could be sent into 'the field' to preach for and defend an organization
that was really undefendable in a traditional Christian context.243
His method of studying Mormonism through the eyes of its enemies is even more surprising in
the light of his statement that
The study had the full support and cooperation of the Church hierarchy. The First
Quorum of Seventies (the mission board) and the Apostle of the Church Mr.
Gordon Hinckley, gave this task their full encouragement...The only important
condition placed upon the study was that we tell the truth about what we might
learn, because they know from bitter experience that they don't always get fair
treatment from their 'reviewers'. The Mission President told me that there were
over 1,600 violently anti-Mormon books on collection in Salt Lake City.244
In spite of his pretensions and opportunities Brinkerhoff has settled for the production of just
another anti-Mormon book. His work serves only to sustain the machinery of hatred which is
essential to the continuing persecution of Mormons and Mormonism by attacking the character
of Joseph Smith. If a complete catalogue was made of all the charges against Joseph Smith it
would be impressive. But as we shall see, there is another side of the story.
NOTES
114
All Rights Reserved
114
7495 Jan 97
CHAPTER NINETEEN
JOSEPH SMITH - THE OTHER SIDE OF THE STORY
When any of us hold the kind of opinions we call "prejudices",

we have a part of our minds in a condition similar to that of
the delusional system of the insane.
Robert H Thouless
The last chapter dealt with the character of Joseph Smith according to his enemies. This chapter
looks at him through the eyes of honest critics, disinterested observers, friends and followers.
The enemies of Jesus claimed that he was "gluttonous, and a winebibber, a friend of publicans
and sinners", he was condemned as a "blasphemer" and sentenced to die a for "perverting the
nation, and forbidding to give tribute to Cæsar, saying that he himself is Christ a king." Though
no parallel is intended, it is interesting that Joseph Smith was accused of the same 'crimes.'
John the Baptist was imprisoned and executed, but to suggest that this disqualifies from him
from prophetic office is to misunderstand the nature of divine commissions.245 Some very
specific and disturbing charges were levelled against the early Christians by their enemies and
tormentors. Nero accused them of incendiarism, and inflicted
"the most elaborate punishments upon these people, hated for their
crimes, who were commonly styled 'Christians." The author of this name
was one Christus, who had been put to death during the reign of Tiberius,
by the procurator Pontius Pilate. The deadly superstition, checked for the
moment, was beginning to break out again, not only in Judea, the original
source of the evil, but even in the capital itself, the centre where all
horrible and shameful things converge and find supporters.
They were attacked in similar ways that Latter-day Saints have been attacked by their
persecutors.
[Christians are] people ignorant of learning, unlettered and unskilled in the

meanest arts...a gang of discredited and proscribed desperadoes...the lowest dregs
of the population, ignorant men and credulous women. [At their] nocturnal
gatherings, solemn feasts and barbarous meals, the bond of union is not a sacred
rite but a crime. [They are] a secret tribe that lurks in darkness and shuns the
light, silent in public, chattering in corners...and these vicious habits are
spreading day by day...These conspirators must be utterly destroyed and cursed.246
115
All Rights Reserved
115
The early Christians were accused of eating human flesh, of incest and of engaging in licentious
orgies after their divine services.
Certain rumours were current everywhere. The doctrine of the Eucharist, under
which 'flesh' and 'blood' were eaten, was understood to mean the practice of
cannibalism. The 'kiss of peace' at Sunday services was also misinterpreted.
Clement of Alexandria complained: 'There are those that do nothing but make the
churches resound with a kiss, not having love itself within. This practice, the
shameless use of the kiss, which ought to be mystic, has occasioned foul
suspicions and evil reports.' There was a reference to incest.247
Those Christians who are aware of the false charges hasten to deny their substance and their
implications. The basis of most false accusations is exaggeration and misinformation applied to
the words and deeds of an enemy. The charges whilst palpably not true, acted against the
interests of the Christians and provided them with a reputation for licentiousness which they
found difficult to shake off.
Anti-Mormon writers ignore evidence that speaks well of Joseph Smith. Some may be surprised
that such evidence exists but it is plentiful, rising largely from disinterested sources without
religious or political axes to grind - although some positive testimony to his good character is
obtained his Mormon contemporaries who knew him better than anyone else. It could be argued
that the testimony of Latter-day Saints should be excluded on the grounds that they will exercise
bias in favour of Joseph Smith. Of course if we discount his faithful followers and friends, we
must also disqualify the witnesses that are hostile and negative, since their bias is also evident.
Yet if we consider only the testimonies of those who stand on neutral ground we fail to obtain a
well-rounded characterisation of the Prophet of Palmyra. Enemies may be blind to his virtues;
friends to his faults, and it would be as foolish to claim that Joseph was devoid of faults as it
would be to assert that he was deficient of virtue. Whilst Joseph's detractors point out his faults
and failings, (including some which he did not have), he did not claim the perfection that they
demand of him. He said,
I do not want you to think that I am very righteous, for I am not.248
The only testimonials from Latter-day Saints are from the Joseph's contemporaries. Modern
Latter-day Saint writers, and those of earlier times who did not know him, are limited to
obtaining their evaluation of him from the accounts of those who did, coloured possibly by their
prejudices and their own faith position.
Others, whose testimonies are more compelling, are from non-members of the church who either
knew him well or took the time to meet with him. Their testimonies are of greater value than the
products of modern writers whose only contact with the personality and character of the Smith
has been through the eyes of his enemies. First we view him through the eyes of Benjamin F
Johnson in his letter to George S Gibbs in 1899 reflecting upon his estimation of Joseph Smith.
As a son, he was nobility itself, in love and honor of his parents; as a brother he
116
All Rights Reserved
116
was loving and true, even unto death; as a husband and father, his devotion to
wives and children stopped only at idolatry. His life's greatest motto after "God
and His Kingdom" was that of "wives, children and friends."
Joseph the Prophet, as a friend was faithful, long suffering, noble and true to
that degree that the erring who did love him were reminded that the rod of a
friend was better than the kiss of an enemy, "while others who sopped in his dish"
but bore not reproof, became his enemies, and like Law, Marks, Foster, Higbee
and others who hated him, conspired to his death.
As companion, socially, he was highly endowed; was kind, generous, mirth

loving, and at times, even convivial. He was partial to a well supplied table and
he did not always refuse the wine that "maketh the heart glad," For amusements,
he would sometimes wrestle with a friend, or oftimes would test strength with
others by sitting upon the floor with feet together and a stick grasped between
them, but he never found his match. Jokes, rebuses, matching couplets in rhymes,
etc., were not uncommon. But to call for the singing of one or more of his
favorite songs was more frequent. Of those, "Wives, Children and Friends,"
"Battle of River Russes," "Soldier's Tear," "Soldier's Dream," and "Last Rose of
Summer," were most common. And yet, although so social and even convivial at
times, he would allow no arrogance or undue liberties, and criticisms, even by his
associates, were rarely acceptable, and contradictions would arouse the in him the
lion at once, for by none of his fellows would he be superseded. And while with
him in such fraternal, social and sometimes convivial moods, we could not then
so fully realize the greatness and majesty of his calling, which, since his
martyrdom, has continued to magnify in our view, as the glories of this
dispensation were more fully unfolded to our comprehension.
Brigham Young said of his friend and leader,
Who can say aught against Joseph Smith? I was as well acquainted with him as
any man. I do not believe that his father and mother knew him any better than I
did. I do not think that nay man lives upon the earth that knew him any better
than I did; and I am bold to say that, Jesus Christ excepted, no better man ever
lived or does live upon this earth. I am his witness. He was persecuted for the
same reason that any other righteous person has been or is persecuted at the
present day.249
Joseph's popularity wan in the eyes of many Saints who denounced him as a "fallen prophet" and
attempted to remove him from leadership. Brigham Young was present at a meeting in the
Kirtland Temple whose aim was to install David Whitmer as the prophet of the Church. Brigham
sprang fearlessly to Joseph's defence.
117
All Rights Reserved
117
Father John Smith, Brother Heber C. Kimball and others were present, who
opposed such measures. I rose up, and in a plain and forceful manner told them
that Joseph was a Prophet and I knew it, and that they might rail and slander him
as much as they pleased, they could not destroy the appointment of the Prophet of
God, they could only destroy their own authority, cut the thread that bound them
to the Prophet and to God, and sink themselves to hell. Many were highly
enraged at my decided opposition to their measure, and Jacob Bump (an old
pugilist) was so exasperated that he could not be still. Some of the brethren near
him put their hands on him, and requested him to be quiet; but he writhed and
twisted his arms and body saying, "How can I keep my hands off that man?" I
told him if he thought it would give him any relief he might lay them on.250
It is often claimed that Joseph allowed the Saints little personal liberty, by ruling as a despot.
Heber C Kimball provides an interesting insight into this aspect of the Prophet's influence over
them. It was Kimball's opinion that a Utah bishop had more control over the Saints than Joseph
ever had.
Joseph could not so thoroughly control the people, for they were like wild bulls;
but when he could not make them do what he wanted them to do, he suffered
them to do what they pleased.251
Parley P Pratt gave his estimation of Joseph Smith:
He possessed a noble boldness and independence of character; his manner was

easy and familiar; his rebuke terrible as the lion; his benevolence unbound as the
ocean; his intelligence universal, and his language abounding in original
eloquence studied - not smoothed and softened by education and refined by art;
but flowing forth in its own native simplicity, and profusely abounding in variety
of subject and manner. He interested and edified, while, at the same time, he
amused and entertained his audience; and none listened to him that were ever
weary of his discourse. I have even known him to retain a congregation of willing
and anxious listeners for many hours together, in the midst of cold or sunshine,
rain or wind, while they were laughing at one moment and weeping the next.
Even his most bitter enemies were generally overcome, if he could once get their
ears.252
Pratt's statement helps to explain Charlotte Haven's complaint about Joseph's oratory.253
However a journalist who visited Joseph Smith in 1842 was more impressed than she had been,
as the New York Herald reported.
Joseph Smith is undoubtedly one of the greatest characters of the age. He

indicates as much talent, originality and moral courage as Mahomet, Odin or any
of the great spirits that have hitherto produced the revolutions of past ages. In the
present infidel, irreligious, ideal, geological, animal-magnetic age of the world,
some such singular prophet as Joseph Smith is required to preserve the principle
118
All Rights Reserved
118
of faith, and to plant some new germs of civilization that may come to maturity in
a thousand years. While modern philosophy, which believes in nothing but what
you can touch, is overspreading the Atlantic States, Joseph Smith is creating a
spiritual system, combined also with morals and industry, that we may change the
destiny of the race....We certainly want some such prophet to start up, take a big
hold of the public mind--and stop the torrent of materialism that is hurrying the
world into infidelity, licentiousness and crime.
About same time the Advocate printed a contribution by the Illinois Masonic Grand Master
recording his impressions:
Having recently had occasion to visit the city of Nauvoo, I cannot permit the
opportunity to pass without expressing the agreeable disappointment that awaited
me there. I had supposed from what I had previously heard, that I would witness
an impoverished, ignorant and bigoted population, completely priest-ridden and
tyrannized over by Joseph Smith, the great Prophet of these people.
On the contrary, to my surprise, I saw a people apparently happy, prosperous and

intelligent. Every man appeared to be employed in some business or occupation. I
saw no idleness, no intemperance, no noise, no riot; all appeared to be contented
with no desire to trouble themselves with anything but their own affairs. With the
religion of this people I have nothing to do; if they can be satisfied with the
doctrines of their new revelation, they have a right to do so. The constitution of
the country guarantees to them the right of worshiping God according to the
dictates of their own conscience, and if they can be so easily satisfied, why should
we, who differ with them, complain?
During my stay of three days I became well acquainted with their principal men,
and more particularly with their Prophet. I found them hospitable, polite, well-
informed and liberal. With Joseph Smith, the hospitality of whose house I kindly
received, I was well pleased. Of course, on the subject we widely differed, but he
appeared to be quite as willing to permit me to enjoy my right of opinion as I
think we all ought to let the Mormons enjoy theirs. But instead of the ignorant
and tyrannical upstart, judge my surprise at finding him a sensible, intelligent
companion and gentlemanly man. In frequent conversations with him he gave me
every information that I desired and appeared only too pleased at being able to do
so. He appears to be much respected by all the people about him, and has their
entire confidence. He is a fine-looking man, about thirty-six years of age, and has
an interesting family.
Faithful Church member Lyman O Littlefield, who had been a member of Zion's Camp in 1835,
and served as a missionary in Alabama in 1843, told of his impressions upon meeting Joseph
Smith.
119
All Rights Reserved
119
I had read some in the scriptures and heard men often talk about the prophets and
apostles of the days of the Savior and had formed the idea, of course, that they
must have been remarkable and good men, and the thought that I was to look
upon a prophet of God in my day - that I was, in the flesh, to behold a person
who stood in that near and familiar relationship to God, that His will was made
manifest to him - was something that awakened reflections that my young mind
could not well fathom or reconcile. But the opportunity came, and I first beheld
him a tall, well-proportioned man, busily mingling with the members of Zion's
Camp, shaking hands with them, meeting them with friendly greetings and
carefully seeing to their comforts. His familiar, yet courteous and dignified
manner, his pleasant and intelligent countenance, his intellectual and well-formed
forehead, the expressive and philanthropic facial lineaments, the pleasant smile
and the happy light that beamed from his mild blue eyes; all these were among
the attractive attributes that at once awakened a responsive interest in the mind of
every kindly beholder, which increased in intensity as the acquaintance
continued. With his most familiar friends he was social, conversational and often
indulged in harmless jokes; but when discoursing upon complicated topics that
pertained to the welfare of individuals or the progressiveness of communities, his
elucidations were clear and so full of common sense and genuine philosophy that
the candid and fair-minded felt interested by his views, though they might decline
to entertain or promulgate all of the self-evident truths he originated.254
Joseph's brother, William, a member of the Quorum of Twelve Apostles, was excommunicated
in 1845, following which he attached himself to the Strangite movement and then the
Reorganized Church. Shortly before his death in 1894 he was visited by J. W. Peterson and a
member of the Utah church called Briggs. The following report was carried by the Millennial
Star.
Briggs: Did you not doubt Joseph's testimony sometimes?
Smith: No. We all had the most implicit confidence in what he said. He was a
truthful boy. Father and mother believed him, why should not the children? I
suppose if he had told crooked stories about other things we might have doubted
his work about the plates, but Joseph was a truthful boy. That father and mother
believed his report and suffered persecution for that belief shows that he was
truthful;. No sir, we never doubted his word for one minute.
Briggs: Well, it is said that Joseph and the rest of the family were lazy and
indolent.
Smith: We never heard of such things until after Joseph told his vision, and not
then, by our friends. Whenever the neighbors wanted a good day's work done
120
All Rights Reserved
120
they knew where they could get a good hand and they were not particular to take
any of the other boys before Joseph either. We cleared sixty acres of the heaviest
timber I ever saw. We had a good place. We also had on it from twelve to fifteen
hundred sugar-trees, and to gather sap and make sugar from that number of trees
was no lazy job. We worked hard to clear our place and the neighbours were a
little jealous. If you will figure out how much work it would take to clear sixty
acres of heavy timber land, heavier than any here, trees you could not
conveniently cut down, you can tell whether we were lazy or not, and Joseph did
his share of the work with the rest of the boys.
We never knew we were bad folks until Joseph told his vision. We were
considered respectable till then, but at once people began to circulate falsehoods
and stories in a wonderful way.
Briggs: Were your folks religiously inclined before Joseph saw the angel?
Smith: Yes, we always had family prayers since I can remember. I well
remember father used to carry his spectacles in his vest pocket, and when us boys
saw him feel for his specs, we knew that was a signal to get ready for prayer, and
if we did not notice it mother would say 'William,' or whoever was the negligent
one, 'get ready for prayer.' After the prayer we had a song we would sing. I
remember part of it yet:
Another day has passed and gone,

We lay our garments by.
Hyrum, Samuel, Catharine and my mother were members of the Presbyterian

church. My father would not join. He did not like it because a Reverend Stockton
had preached my brother's funeral sermon and intimated very strongly that he had
gone to hell, for my Alvin was not a church member, but he was a good boy, and
my father did not like it.
Briggs: What caused Joseph to ask for guidance as to what church he ought to
join?
Smith: Why, there was a joint revival in the neighbourhood between the Baptists,
Methodists and Presbyterians and they had succeeded in stirring up quite a lot of
feeling, and after the meeting the question arose which church should have the
converts. Reverend Stockton was the president of the meeting and suggested that
it was their meeting and under their care and they had a church there and they
ought to join the Presbyterians, but as father did not like Reverend Stockton very
121
All Rights Reserved
121
well, our folks hesitated and the next evening a Reverend Mr. Lane of the
Methodists preached a sermon on: "What church shall I join?" And the burden of
his discourse was to ask God, using as a text: "If any man lack wisdom let his ask
of God who giveth to all men liberally." And of course when Joseph went home
and was looking over the text he was impressed to do just what the preacher had
said, and going out into the woods with child-like simple trusting faith, believing
that God meant just what He said, he kneeled down and prayed; and the time
having come for the reorganization of His church, God was pleased to show him
that he should join none of these churches, but if faithful he should be chosen to
establish the true Church.255
Benjamin F Johnson articulated the feelings of many of the Saints upon learning of the
martyrdom of Joseph and Hyrum Smith.
[Joseph said to me] "Oh! I am so tired - so tired that I often feel to long for my
day of rest. For what has there been in this life but tribulation for me? From a boy
I have been persecuted by my enemies, and now even my friends are beginning to
join them, to hate and persecute me! Why should I not wish for my time of rest?"
His words to me were ominous, and they brought a shadow as of death over my
spirit, and I said: "Oh, Joseph! how could you think of leaving us? How as a
people could we do without you?" He saw my feelings were sorrowful and said
kindly: "Bennie, if I were on the other side of the veil I could do many times
more for my friends than I can do while I am with them here." But the iron had
gone into my soul, and I felt that in his words there was a meaning that bonded
sorrow, and I could not forget them. . . .
After returning to Macedonia I saw no more of Brothers Joseph and Hyrum, but
learned early on June 28th of their assassination. To attempt to delineate the
feelings of woe and unutterable sorrow that swelled every heart too full for tears,
I need not attempt. I stood up, dazed with grief, could groan but could not weep.
The fountain of tears was dry! "Oh, God! what will thy orphan church and people
now do!" was the only feeling or thought that now burst out in groans.
I did not go to see their mutilated bodies. I had no wish to look into their grave;
I knew they were not there, and the words of Brother Joseph began to come back
to me: "I could do so much more for my friends if I were on the other side of the
veil." These words - "my friends" - oh, how glad that he was my friend. These
thoughts gradually gained the empire in my heart, and I began to realize that in
his martyrdom there was a great eternal purpose in the heavens. But we were not
able, as yet, to comprehend such a necessity. I could begin now to feel just what
he meant, and his words, "do for my friends" to me, were like the promise of
122
All Rights Reserved
122
Jesus to provide mansions for his disciples that they might be with him always.
These things were now my consolation, and when I could begin to rejoice in
them, the fountains of my tears began to flow, and I grew in consolation from day
to day.256
William Clayton, an English convert who wrote the Mormon anthem, Come, Come, Ye Saints,,
assisted Joseph Smith with clerical and administrative assignments and was his amanuensis for
much of the Documentary History of the Church wrote to his friend William Hardmann about
the slanders which were current about the prophet in 1842.
My faith in this doctrine, and in the prophet and officers is firm, unshaken, and
unmoved; nay, rather it is strengthened and settled firmer than ever...
For me to write any thing concerning the character of the president Joseph Smith
would be superfluous. All evil reports concerning him I treat with utter
contempt... .
Joseph is not the "treasurer of the Saints," and has no more to do with their
money than you or me; every man does just what he pleases with his money, and
neither Joseph, nor any other of the officers, ever attempt to control any one, or
their property either...
With regard to J. Smith getting drunk, I will say that I am now acting as clerk for
him, and at his office daily, and have been since February 10th, and I know he is
as much opposed to the use of intoxicating drinks as any man need be. I have
never seen him drunk, nor have I heard any man who has seen him drunk since
we came here. I believe he does not take intoxicating drink of any kind: our city
is conducted wholly upon temperance principles. As to his using snuff and
tobacco, I KNOW he does no such thing. To conclude, I will add that, the more I
am with him, the more I love him; and I am sorry that people should give heed to
evil reports concerning him, when we all know the great service he has rendered
the church.257
Charles Francis Adams, the American lawyer, diplomat and author, who was the son of United
States President John Quincy Adams, together with his cousin Josiah Quincy, who later became
the mayor of Boston, called on Joseph in Nauvoo in 1844 six weeks before the martyrdom.
Josiah Quincy took pains to record his impressions.
It is by no means improbable that some future text-book, for the use of

generations yet unborn, will contain a question something like this: What
historical American of the nineteenth century has exerted the most powerful
influences upon the destinies of his countrymen? And it is by no means
123
All Rights Reserved
123
impossible that the answer to that interrogatory may be thus written: Joseph
Smith, the Mormon Prophet. And the reply, absurd as it doubtless seems to most
men now living, may be an obvious commonplace of their descendants. History
deals in surprises and paradoxes quite as startling as this. The man who
established a religion in this age of free debate, who was and is to-day accepted
by hundreds of thousands as a direct emissary from the Most High-such a rare
human being is not to be disposed of by pelting his memory with unsavory
epithets. Fantastic, imposter, charlatan, he may have been; but these hard names
furnish no solution to the problem he presents to us. Fanatics and imposters are
living and dying every day, and their memory is buried with them; but the
wonderful influence which this founder of a religion exerted and still exerts
throws him into relief before us, not as a rogue to be criminated, but as a
phenomenon to be explained... Ten closely written pages of my journal describe
my impressions of Nauvoo, and of its prophet, mayor, general, and judge; but
details necessarily omitted in this diary, went into letters addressed to friends at
home, and I shall use both these sources to make my narrative as complete as
possible...
A fine-looking man is what the passer-by would instinctively have murmured

upon meeting the remarkable individual who had fashioned the mould which was
to shape the feelings of so many of his fellow-mortals. But Smith was more than
this, and one could not resist the impression that capacity and resource were
natural to his stalwart person. I have already mentioned the resemblance he bore
to Elisha R. Potter 258 of Rhode Island, whom I met in Washington in 1826. The
likeness was not such as would be recognized in a picture, but rather one that
would be felt in a grave emergency. Of all men I have met, these two seemed best
endowed with that kingly faculty which directs, as if by intrinsic right, the feeble
or confused souls who are looking for guidance. This it is just to say with
emphasis; for the reader will find so much that is puerile and even shocking in my
report of the prophet's conversation that he might never suspect the impression of
rugged power that was given by that man...
I should not say quite all that struck me about Smith if I did not mention that he
seemed to have a keen sense of the humorous, aspects of his position. "It seems to
me, General," I said, as he was driving us to the river, about sunset, "that you
have too much power to be safely trusted to one man." "In your hands or that of
any other person," was the reply, "so much power would, no doubt, be dangerous.
I am the only man in the world whom it would be safe to trust with it. Remember,
I am a prophet!" The last five words were spoken in a rich, comical aside, as if in
hearty recognition of the ridiculous sound they might have in the ears of a
Gentile....
124
All Rights Reserved
124
We then went on to talk of politics. Smith recognized the curse and iniquity of
slavery, though he opposed the methods of the Abolitionists. His plan was to
make the nation pay for the slaves from the sale of the public lands. "Congress,"
he said, "should be compelled to take this course, by petitions from all parts of
the country; but the petitioners must disclaim an alliance with those who would
disturb the rights of property recognized by the Constitution and foment
insurrection." It may be worth while to remark that Smith's plan was publicly
advocated, eleven years later, by one who has mixed so much practical
shrewdness with his lofty philosophy.
In 1855, when men's minds had been moved to their depths on the question of
slavery, Mr. Ralph Waldo Emerson declared that it should be met in accordance
"with the interest of the South and with the settled conscience of the North. It is
not really a great task, a great fight for this country, to accomplish, to buy that
property of the planter, as the British nation bought the West Indian slaves." He
further says that the "United States will be brought to give every inch of their
public lands for a purpose like this." We, who can look back upon the terrible
cost of the fratricidal war which put an end to slavery, now say that such a
solution of the difficulty would have been worthy a Christian statesman.
But if the retired scholar was in advance of his time when he advocated this
disposition of the public property in 1855, what shall I say of the political and
religious leader who had committed himself, in print as well as in conversation, to
the same course in 1844? If the atmosphere of men's opinions were stirred by
such a proposition when war-clouds were discernible in the sky, was it not a
statesmanlike word eleven years earlier, when the heavens looked tranquil and
beneficent?...
Who can wonder that the chair of the National Executive had its place among the
visions of this self-reliant man? He had already traversed the roughest part of the
way to that coveted position. Born in the lowest ranks of poverty, without book-
learning and with the homeliest of all human names, he had made himself at the
age of thirty-nine a power upon earth. Of the multitudinous family of Smith, from
Adam down (Adam of the "Wealth of Nations," I mean), none had so won human
hearts and shaped human lives as this Joseph. His influence, whether for good or
for evil, is potent to-day, and the end is not yet.
I have endeavored to give the details of my visit to the Mormon prophet with
absolute accuracy. If the reader does not know just what to make of Joseph Smith,
I cannot help him out of the difficulty. I myself stand helpless before the
puzzle.259
125
All Rights Reserved
125
Not every one found Joseph the prophet as interesting or as striking as Quincy had. A refined
and educated gentlewoman visited Nauvoo. She wrote the following to her sister in New
Hampshire after she had been there for a few weeks.
Nauvoo, Jan. 22, 1843. My Dear Sister Isa: Last Sabbath there was preaching
at the Prophet's house. Having not a little curiosity to see and hear this strange
man, who has attracted so many thousands of people from every quarter of the
globe, the Judge and myself sallied forth. We had not proceeded far when a large
horse-sled, with a little straw on the bottom upon which were seated men and
women, stopped before us; one of the men asked us to get on, and by a little
crowding we placed ourselves among them and were borne along with the
multitude that were thronging to hear their beloved leader. Such hurrying! one
would have thought it was the last opportunity to hear him they would ever have,
although we were two hours before the services were to commence. When the
house was so full that not another person could stand upright, the windows were
opened for the benefit of those without, who were as numerous as those within.
Joseph Smith is a large, stout man, youthful in his appearance, with light
complexion and hair, and blue eyes set far back in the head, and expressing great
shrewdness, or I should say, cunning. He has a large head and phrenologists
would unhesitatingly pronounce it a bad one, for the organs situated in the back
part are decidedly the most prominent. He is also very round-shouldered. He had
just returned from Springfield, where he had been upon trial for some crime of
which he was accused while in Missouri, but he was released by habeus corpus. I,
who had expected to be overwhelmed by his eloquence, was never more
disappointed than when he commenced his discourse by relating all the incidents
of his journey. This he did in a loud voice, and his language and manner were the
coarsest possible. His object seemed to be to amuse and incite laughter in his
audience. He is evidently a great egotist and boaster, for he frequently remarked
that at every place he stopped going to and from Springfield people crowded
around him, and expressed surprise that he was so "handsome and good looking."
He also exclaimed at the close of almost every sentence, "That's the idea!" I could
not but with wonder and pity look upon that motley and eager crowd that
surrounded me, as I thought, "Can it be possible that so many of my poor fellow-
mortals are satisfied with such food for their immortal souls?" for not one
sentence did that man utter calculated to create devotional feelings, to impress
upon his people the great object of life, to teach them how they might more
faithfully perform their duties and endure their trials with submission, to give
them cheering or consoling views of a divine providence, or to fit them for an
eternal life beyond the grave.
Yours affectionately Charlotte260
126
All Rights Reserved
126
Joseph Smith's "loud voice" is explained by the presence of many persons both within and
without the house who had come to hear him speak upon his safe return to them. She also
misunderstood Joseph's references to himself which she thought egotistical and boastful. It
appears that she was not acquainted with the vicissitudes of Joseph's life to understand that he
was making some effort to mark the contrast between what those people thought about him who
had drawn their opinion and images of him from the poison wells of hostile image-makers, and
the man he and his loyal friends knew himself to be. Doubtless when she came to know the
Latter-day Saints and Joseph Smith better she would understand their interest in the ostensibly
minor details of the prophet's experiences, and would also appreciate that the Saints were well
acquainted with how to "faithfully perform their duties, and endure trials," etc. Other witnesses
to the character of Joseph Smith add their testimonies of a man they knew and loved, or admired
and wondered at.
Another who found Joseph less than inspiring was Nancy Towle, an evangelist who visited
Kirtland in September 1831. In her book she records her impressions of the Saints and the
youthful prophet.
As a people, wherefore in common with the world, I will do them [the Saints] to
say, I saw nothing indecorous: nor had I an apprehension of any thing of the kind.
But in their public performances, I no more looked upon them as sanctioned by
the Lord of Hosts than if they had merely intended to mimic the work of the
Lord, Rather, to the contrary, I viewed the whole with the utmost indignation and
disgust: and as a mere profanation and sacrilege of all religious things.
I really viewed it strange that so many men of skill should be thus duped of them.
I pitied and loved them too, believing that many had actually intended forsaking
all for Christ....
Ques. "Mr. Smith, can you, in the presence of Almighty God, give your word by
oath that an Angel from Heaven shewed you the place of those Plates?-and that
you took the things contained in that Book from those plates? And at the direction
of the Angel you returned said plates to the place from whence you had taken
them?
Ans. "I will not swear at all!"
Upon this, being about to leave the place, he turned to some women and children
in the room and lay his hands upon their heads (that they might receive the Holy
Ghost) when "Oh!" cried one to me, "What blessings you do lose! No sooner, his
hands fell upon my head than I felt the Holy Ghost as warm-water go over me!"
127
All Rights Reserved
127
But I was not such a stranger to the spirit of God as she imagined-that I did not
know its effects, from that of warm-water! And I turned to Smith, and said, "Are
you not afraid of your pretensions? You, who are no more than any ignorant
plough-boy of our land! Oh! blush at such abominations! and let shame, forever
cover your face!"
He only replied, by saying, "The gift has returned back again as in former
times, to illiterate fishermen." So he got off, as quick as he could. He recollected
himself, wherefore, and returned to pass the compliment of "Good-by!" A good-
natured, low-bred sort of a chap that seemed to have force enough to do no one
any harm.261
It is not difficult to understand the evangelist's disapproval of Joseph Smith. Nor should we
dismiss her rudeness without questioning why she considered herself able to make such a public
display of it yet maintain that she was undertaking a Christian ministry. Similar sarcasm is
employed against Joseph and the Church by modern day lady evangelists, as we shall see. It is
clear to see that Joseph disappointed her by his meek reply and turning away when she wished
him to trade insults with her, or at least defend himself against her tirade with greater vigour
than he displayed.
Towle's estimation of Joseph Smith as an "ignorant plough-boy" is one that Latter-day Saints
will accept sympathetically, for so he was, but much more besides. His response shows that he
accepted her judgement of himself. But he knew that he held God's commission, and that God
used the weak things of the world to fulfil his purposes. Joseph accepted his weaknesses, readily
confessing them to his friends.
I do not think there have been many good men on the earth since the days of
Adam; but there was one good man, and his name was Jesus. Many persons think
a prophet must be a great deal better than anyone else. Suppose I would
condescend-yes, I will call it condescend!-to be a great deal better than any one of
you. I would be raised up to the highest heaven; and who would I have to
accompany me?262
Joseph often indulged in light-heartedness to press his points home. He continued:
I love that man better who swears a stream as long as my arm yet deals justice to
his neighbors, and mercifully deals his substance to the poor, than the long,
smooth-faced hypocrite. I do not want you to think that I am very righteous, for I
am not.
He parried suggestions that he should always be taken seriously by remarking,
A prophet is only a prophet when he is acting as such.
128
All Rights Reserved
128
On another occasion he said:
The burdens which roll upon me are very great. My persecutors allow me no rest,
and I find that in the midst of business and care the spirit is willing, but the flesh
is weak. Although I was called of my Heavenly Father to lay the foundation of
this great work and kingdom in this dispensation, and testify of His revealed will
to scattered Israel, I am subject to like passions as other men, like the prophets of
olden times.
Whilst men such as Hurlburt scoured the district where Joseph spent his early years for
damaging testimony, one who knew him well in that place, but who disagreed with the
characterisations presented in Howe's book, was no-member John Reid, who practised the
profession of law. Law's testimony was delivered at a public gathering in Nauvoo on May 17th,
1844, ten years after the appearance of Mormonism Unvailed, and cogently refutes Martin's
charge that the characterisations obtained by Hurlburt were incapable of being refuted!
The first acquaintance I had with Gen. Smith was about the year 1823. He came
into my neighbourhood, being then about eighteen years of age, and resided there
two years; during which time I became intimately acquainted with him. I do
know that his character was irreproachable; that he was well known for truth and
uprightness; that he moved in the first circles of the community, and he was often
spoken of as a young man of intelligence and good morals, and possessing a mind
susceptible of the highest intellectual attainments. I early discovered that his mind
was constantly in search of truth, expressing an anxious desire to know the will of
God concerning His children here below, often speaking of those things which
professed Christians believe in. I have often observed to my best informed friends
(those that were free from superstition and bigotry) that I thought Joseph was
predestinated by his God from all eternity to be in instrument in the hands of the
Dispenser of all good, to do a great work; what it was I knew not. After living in
the neighbourhood about three years, enjoying the good feelings of his
acquaintances, as a worthy youth, he told his particular friends that he had had a
revelation from God to go to the west about eighty miles, to his father's in which
neighbourhood he would find in the earth an old history written on golden plates,
which would give great light and knowledge concerning the will of God towards
His people in this generation: unfolding the destiny of all nations, kindreds and
tongues, he said that he distinctly heard the voice of Him that spake.263
This estimation of Joseph Smith's character by Law carries more weight than depositions based
on rumour and hearsay. It is in keeping with the opinions of those who knew him well, and were
convinced of his natural goodness through their experiences with him over several years in a
comprehensive variety of circumstances.
129
All Rights Reserved
129
6167 Jan 97
CHAPTER SEVENTEEN
EVER WIDENING CIRCLES OF LIES
Oh for a lodge in some vast wilderness,

Some boundless contiguity of shade,
Where rumour of oppression and deceit . . .
Might never reach me more!
William Cowper
In this chapter we look at the expanding tide of bitterness which met the Saints wherever they
went. Predictions by its enemies that it would not survive because it was based on superstition
and ignorance failed as did estimations that once Joseph Smith was gone the church he founded
would perish. The progress of Mormonism has been overshadowed by the spectre of
persecution, in spite of which it has not faltered.
Writers who write without verifying their facts will have their objectivity questioned and
condemned. One scholar from whom we are entitled to expect a more substantial contribution is
David Christie-Murray.264 He condemns Joseph Smith as "burdened by a pathological
constitution".265 He trots out an unsupported statement, redolent of Rumble's, that Joseph Smith
was "subject to epileptic fits".266 In connection with polygamy he asserts "three wives [were] the
necessary qualification for the higher ecclesiastical offices".267
Not content with this nonsense he raises the spectre of Mormon blood atonement without
support, claiming that President Brigham Young exercised despotic power through this means.268
Had he pursued the subject with his the diligence commensurate with his academic capabilities
he would have been influenced by the lack of support for a libel which equals in content and
spirit the anti-Judaic blood-libel promoted by ministers of hate in former years. These points
illustrate the lack of primary research by those eager to condemn Mormonism as heretical, but
Christie-Murray goes even further, when he asserts that Mormonism is
An actively evangelistic creed, Mormonism spread to Europe, missionaries being

particularly active after the Second World War, where they tried to fill the void in
Germany left by the disappearance of the Nazi creed.269
Apostle Orson Hyde visited Germany in 1841. During his visit he published the first Church
publication in Europe, "Ein Ruf Aus Der Wuste." The Church had a presence in Germany in
1885. In 1869 "Der Stern" was edited and published by convert Karl G Maeser as the official
Latter-day Saint publication in that country.
130
All Rights Reserved
130
During the early years of National Socialist (Nazi) government in Germany life remained
relatively normal for most Germans including members of the Church. In time the state became
more intrusive and prying into the activities of the Church. The anxiety about future difficulties
became more substantial when the Hitler Youth was introduced in place of the Boy Scout
movement. However the twin facts of full employment and a buoyant economy settled the fears
of many. Some members were deceived by the Nazi's success in economic matters into
comparing them to the Gospel in action. On this front, it would be an easy mistake to make. The
worst excesses of the party had not yet surfaced and Nazis were robust in promoting a national
mentality that appealed to a people who had suffered greatly from the reparations following the
First World war.
The attraction for the Saints wore thin when their hymns and literature was censored, and
missionary activity was seriously curtailed. Latter-day Saints were as blind as those of other
denominations concerning the true nature of the tyrannical regime. Eventually fear replaced
what attraction there had been for some. Other Saints had felt dread for the party from the
beginning. It became clear that the only way to survive was to avoid irritating the government.
The Saints' belief that bad governments should only be changed by democratic means prevented
them from open rebellion. When the Nazi's true colours were at last unfurled it was too late to do
much about it, as Niemoller and many others found to their horror.
Some German Latter-day Saints opposed the regime, taking life-threatening risks. One was
Helmuth Huebener a member of the Church in Hamburg. Early in 1941 he obtained a short-
wave radio and tuned in regularly to BBC broadcasts. From these he learned the true nature of
Nazism. Huebener was a priest and enlisted a friend and two members of his quorum to produce
and distribute anti-Nazi material taken from the broadcasts. He was arrested after several months
and sentenced to die by decapitation. This was accomplished with a battle-axe. Like other
Germans who came to a knowledge of the truth of Nazism too late, many Latter-day Saints
shared the guilt for their ignorance in the face of an evil they now felt they ought to have
withstood.
Christie-Murray’s allegation that the Church tried to fill the vacuum left by the demise of
National Socialism has little to commend it and less to support. What justification he has for
making this extraordinary statement he neglects to say. He demonstrates the practice of anti-
Mormon writers of "borrowing" from other, relying on their statements without testing their
veracity. Such material serves the proposition that Mormonism is a heresy. Other writers are
equally careless concerning the material they publish. One such offers the following teaching
about Mormonism:
KEY BELIEFS
• A. Only Mormons will go to heaven.
• B. Joseph Smith is the true Messiah--Jesus was his forerunner
• C. God is...the same person as Adam.
• D. Jesus, who did not exist before his birth on earth, was polygamously married to Mary,
Martha and Mary Magdalene.
• E. During [the millennium] everyone will live to the age of 100--then suddenly be made
immortal.270
Each of these 'Key Beliefs' is erroneous. They are positions diametrically opposed to Latter-day
Saint doctrine. The correct position on each of these points is:
131
All Rights Reserved
131
• A. Mormons are often referred to as 'almost Universalists' because they believe that all
humanity but a handful will achieve one degree of salvation or another.271
• B. Jesus is the divine Son of God, the Messiah and the only Messiah. Joseph Smith is
regarded as a prophet in the same way as are Moses and Isaiah.
• C. Adam is Michael the Archangel who served God the Father and the pre-mortal Jesus
in the work of creation.272
• D. Jesus did exist before his birth, he was pre-existent with the Father. Orson Pratt
believed that Jesus was polygamously married but this it is not, nor has it ever been official
or unofficial LDS doctrine.
• E. Regarding the millennium, readers are referred to the writings of the Prophet Isaiah
which, Latter-day Saints believe refers to the eschatalogy which is embraced by both
Judaism and Christianity.273
Why was this misleading information included unless mischief was intended? If we are
sufficiently generous as to allow that the author knew no better his scholarship is called to
account. Why would he treat Mormons with such careless contempt.
The persecution of Latter-day Saints began in Palmyra and has travelled to every land where the
Gospel has been proclaimed. It has pursued the Saints wherever they have sought to practice
their religion. The beginning of the Church's mission in the British Isles in 1837 provoked an
anti-Mormon backlash. Foster surveys the evidence of this reaction during the first 23 years of
British Latter-day Saint activity.274 Most hostile material was American reworked for British
consumption. The same is true of much current anti-Mormon publications. Early anti-Mormon
literature was influenced by the demand for popular literature which, while intended to be
'improving', pandered to the appetite for sensation and lewdness.
The publication of cheap street literature had been a popular means of

communicating ideas and defending causes since the sixteenth century. By the
seventeenth century, there was a veritable tidal wave of printed literature in
circulation in England....These [...] provided the medium of communication and
entertainment for those of the lower classes...By the end of the seventeenth
century, the publication of such items was a profitable business with a "brisk
trade in unseemly reading matter for the masses".275
The publications were, in fact, filled with sexual references and bawdy humour.
the content of the reading material of the working classes did not go unnoticed by
the keen eyes of the religious reformers....The Religious Tract Society
[distributed] these tracts by the thousands among the poor and working class....It
was within this context that The Church of Jesus Christ of Latter-day Saints was
introduced into Britain.276
132
All Rights Reserved
132
The increasing literacy of the British working class had created an unprecedented demand for
this genre of literature. The early missionaries found a largely literate population in Great Britain
who could read the Book of Mormon and other Latter-day Saint literature. Also accessible to
them was plentiful, cheap, and effective anti-Mormon literature dedicated to convincing them
that Mormonism was an evil foreign system posing as a Christian religion. Early pamphlets
attacked the character of Joseph Smith and other church leaders. It told of the low intelligence of
Mormon converts, and railed against the imposition of a foreign religion on simple British
people by clever gain-seeking American tricksters. When polygamy became better known it was
presented in the street literature in such a form that the public appetite for salacity was readily
satisfied.
The context of the reception of the Restored Gospel into the British Isles had two other
important elements. One was the fear of revolution after the pattern of the French Revolution of
1789-1795 by an unemployed, hungry and alienated working-class population. The other was
the experiences of the unemployed and hungry who longed for a better life. The more educated
middle classes feared that civil unrest could result from the importance Mormonism gave to the
individual through the doctrine that all humanity were the children of God, who knew and cared
for them individually. The result was that the poor rose to a new imagination of their individual
worth, and the promise of an inheritance in the land of Zion. To secure an inheritance many
thousands of converts emigrated. In France, Voltaire's contempt for the historic churches, which
had encouraged the masses that the social order was ordained of God, and that they should
accept their unhappy lot; Rousseau had introduced ideas of the worth of the individual and the
natural rights of mankind, which challenged a social structure underpinned by traditional
Christian denominations. Many of the doctrines of Mormonism had similar resonance to the
ideas of Voltaire and Rousseau, and, therefore, invoked the suspicion of the nervous middle
classes.
The revulsion which the French Reign of Terror introduced into the British Isles was transferred
to Nonconformists, who became victims of religious abuse. Their crimes were that they made
impassioned pleas for liberty of conscience and the natural rights of mankind as children of God.
Ideals too close for comfort to objectives central to the French Revolution. The American
Revolution had given birth to similar ideas.
We hold these truths to be self-evident that all men are created equal, that they
are endowed by their Creator with certain inalienable Rights, that among them
are, Life, Liberty and the pursuit of Happiness.277
Latter-day Saint missionaries from America were regarded as purveyors of a dangerous foreign
ideology. Anglicans and Nonconformists were hostile to papal claims to be the supreme pontiff
of Christendom. The major cause of this hostility, which had steadily grown since the days of
Henry VIII, was that the pope was in reality a foreign prince who sought to impose his will in a
land where rising nationalism resented foreign interference. A similar xenophobia was exploited
by anti-Mormon writers because of its American origins. Latter-day Saint doctrines were
perceived as having more than an echo of ideas thought revolutionary. For this reason they were
viewed with suspicion. The similarity of the Latter -day Saint teaching on the status of humanity
to Nonconformism in general was another cause of suspicion and hostility.
133
All Rights Reserved
133
Mormon proselytising efforts enjoyed spectacular success particularly among the poor and in
communities of 'seekers.' This made ministers openly hostile although some ministers were
converted. Ministerial converts occasionally persuaded their congregations to embrace their
newly found 'Truth.' The religious Establishment's response to this was a widening of the attack
by adding the exposure of alleged immorality of Church leaders. The practice of polygamy when
it became known, was seen as proof of institutional Latter-day Saint immorality. The common
people embraced the new gospel warmly, but it was less favourably received by the learned.
After Wilford Woodruff had converted two constables who had been sent to arrest him, the local
clergy petitioned the Archbishop of Canterbury, asking him to bring the force of law against
these troublesome preachers. He refused and suggested to them that perhaps the remedy lay in
them becoming better pastors. British Poet Laureate, William Wordsworth, wrote a bitter letter
to his American editor in 1846. It was coloured by the fact that his wife's niece had been
received into the Church and was on her way to join the main body at Nauvoo. Although he had
his own powerfully coloured opinion of the Mormon faith, he somewhat angrily seeks further
information.
Do you know anything of a wretched set of religionists in your country,

superstitionists I ought rather to say, called Mormonites, or latter-day Saints?
[My wife's niece] has just embarked, we believe at Liverpool, with a set of
deluded followers of that wretch, in an attempt to join their society...
She is a young woman of good abilities and well educated, but early in life she
took from her mother and her connections a methodistical turn, and has gone on
in a course of what she supposes to be piety, till she has come to this miserable
close.278
Wordsworth was writing in the light of his understanding of The Church of Jesus Christ of
Latter-day Saints according to the best information available to him. The best information was
heavily biased against them. The poet's prejudice is evident in the terms he uses to describe his
niece's new religion. He is also critical of her earlier interest in Methodism which reflects the
hostility towards Nonconformism, independence, and enthusiasm then prevalent, but which is
surprising in the light of his sympathy with the French revolution.
Charles Dickens, a contemporary of Wordsworth, visited a Mormon emigration ship in London
Docks. Dickens is remarkable for his power of observation, which he used, to full effect in
recording his observation of Mormon emigrants. In his impressions of the Latter-day Saints as
recorded in The Uncommercial Traveller, he called them "the pick and flower of England."
BOUND FOR THE GREAT SALT LAKE
134
All Rights Reserved
134
Behold me on my way to an Emigrant Ship, on a hot morning early in June....My

Emigrant Ship lies broadside-on to the wharf. Two great gangways made of spars and
planks connect her with the wharf; and up and down these gangways, perpetually
crowding to and fro and in and out, like ants, are the Emigrants who are going to sail in
my Emigrant Ship....I go aboard my Emigrant Ship....But nobody is in an ill-temper,
nobody is the worse for drink, nobody swears an oath or uses a coarse word, nobody
appears depressed, nobody is weeping, and down upon the deck in every corner where it
is possible to find a few square feet to kneel, crouch, or lie in, people, in every unsuitable
attitude for writing, are writing letters.
Now I have seen emigrant ships before this day in June. And these people are so
strikingly different from all other people in like circumstances whom I have ever seen,
that I wonder aloud, "What would a stranger suppose these emigrants to be!"
The vigilant bright face of the weather-browned captain of the Amazon is at my shoulder,
and he says, "What, indeed! The most of these came aboard yesterday evening. They
came from various parts of England in small parties that had never seen one another
before. Yet they had not been a couple of hours on board, when they established their
own police, made their own regulations, and set their own watches at the hatchways.
Before nine o'clock, the ship was as orderly and as quiet as a man-of-war."
I looked about me again, and saw the letter-writing going on with the most curious
composure....On the larboard side, a woman had covered a belaying-pin with a white
cloth to make a neat desk out of it, and was sitting on a little box, writing with the
deliberation of a bookkeeper. Down upon her breast on the planks of the deck at this
woman's feet, with her head diving in under a beam of the bulwarks on that side, as an
eligible place for refuge for her sheet of paper, a neat and pretty girl wrote for a good
hour (she fainted at last), only rising to the surface occasionally for a dip of ink. Alongside
the boat, close to me on the poop-deck, another girl, a fresh well-grown country girl, was
writing another letter on the bare deck. Later in the day, when this self-same boat was
filled with a choir who sang glees and catches for a long time, one of the singers, a girl,
sang her part mechanically all the while, and wrote a letter in the bottom of the boat while
doing so.
"A stranger would be puzzled to guess the right name for these people, Mr.
Uncommercial," says the captain.
"Indeed he would."
"If you hadn't known, could you ever have supposed---?"
"How could I! I should have said that they were in their degree, the pick and flower of
England."
"So should I," says the captain.
"How many are they?"

"Eight hundred in round numbers."
I think the most noticeable characteristic in the eight hundred as a mass, was their
exemption from hurry.
135
All Rights Reserved
135
Eight hundred what? "Geese, villain?" EIGHT HUNDRED MORMONS. I, Uncommercial

Traveller for the firm of Human Interest Brothers, had come aboard this Emigrant Ship to
see what Eight hundred Latter-day Saints were like, and I found them (to the rout and
overthrow of all my expectations) like what I now describe with scrupulous exactness.
UNCOMMERCIAL. These are a very fine set of people you have brought together here.
MORMON AGENT. Yes, sir, they are a very fine set of people.
UNCOMMERCIAL. (looking about). Indeed, I think it would be difficult to find Eight

hundred people together anywhere else, and find so much beauty and so much strength
and capacity for work among them.
MORMON AGENT. (not looking about, but looking steadily at Uncommercial). I think so.
--We sent out about a thousand more yes'day, from Liverpool.279
Dickens continues in similar vein for the remainder of the chapter. To his credit he deals with
the Latter-day Saints fairly in spite of his presuppositions which had prepared him to encounter
another kind of people than those he met on board the Amazon. It is probable that before his
direct experience of Latter Day Saints all he knew about them was gained from reading material
containing negative imagery. It is to his credit that he describes his experiences among the
Mormon emigrants "with scrupulous exactness," which is the analogue of honesty.
It is regretted that other critics of Mormonism do not act in concert with the principles which
moved Dickens to alter his opinion of Latter-day Saints according to his experience. Enemies of
Mormonism have either constructed powerful negative imagery, or perpetuated that which owes
its existence to the work of others. The images rely on methods which involve the distortion of
history, reference to the alleged immorality of Smith, Young, and other Church leaders, the
division of Mormons into deceivers and the deceived and theories proposing various non-divine
origins for the Book of Mormon;
Another practice is to draw a line on the theological ground in order to divide Latter-day Saints
from other Christians. Definitions of the doctrinal content of Mormonism is deliberately one-
sided, unbalanced, and often without foundation. Latter-day Saints are portrayed as
"brainwashed," unable to think for themselves, and "duped" by Satan-inspired leaders." The
success of the Latter-day Saint Church is discounted in an off-handed way as are remarkable
achievements because Mormons are not "Christian." One ex-Mormon provides a typical
example.
Adrian then told me that to become a Christian I would have to publicly denounce
Mormonism, and I would have to do so before Christmas, just eight weeks away.280
Jesus said "by their fruits ye shall know them." Horton Davies' measured and sympathetic
account of Mormon history and belief, speaks of the admiration which orthodox Christians may
have for
136
All Rights Reserved
136
the courage, the faith, the social and educational concern and the missionary zeal of the
Church of Jesus Christ of Latter-day Saints.281
Attempting to inject some accuracy into the "Mormon debate" he states:
Sometimes Mormons have been accused of having a Smithocentric rather than a

Christocentric faith, but this is a serious misrepresentation of their view.282
Most writers are unable to maintain his objectivity, and resort to intellectual contortions in their
efforts to disparage everything that is or may be seen to come under the ægis of the faith of the
Latter-day Saints. The results of this kind of treatment is the alienation of Mormons. Scharffs
has detailed the most common methods of achieving this.
• Statements that are not true;

• . unwarranted conclusions based on known facts;
• . misinterpreted statements;
• . exaggerated statements;
• . broad generalisations;
• . significant quotes without documentation;
• . significant charges without documentation;
• . historical material quoted out of context which altered the meaning;
• . Mormon scriptures quoted out of context which alter the meaning;
• . Mormon scriptures paraphrased incorrectly which alter the meaning.283
Anti-Mormon writers ply their exaggerations, denials of truth, and misrepresentation of Latter-
day Saint history, doctrine, and practice?
Latter-day saints repudiate the Biblical truth of the universality of the church: the doctrine
that the true church of Jesus Christ is not to be identified exclusively with any one earthly
organization, but that it includes members of various denominations scattered throughout
the earth. By relegating all of present-day and most of past Christendom to the status of
apostasy, Mormonism reveals its utterly anti-Scriptural sectarianism.284
A "cult" is a religious organization founded and built upon the teachings of a religious
leader whose authority is viewed as being equal to or greater than the Bible and whose
teachings are in opposition to the doctrines of biblical and historic Christianity....In the
light of our definition of the word "cult," it is abundantly clear that Mormonism is a "cult"
and not a Christian church or denomination, because it is built entirely on Joseph Smith.
The authority of the Mormon priesthood and the validity of their doctrines rest entirely on
Joseph Smith's claim to be an inspired prophet of God. He is their only basis or religious
authority.285
Mormon literature paints a wonderful picture of families, separated by death here, being
re-united in the life to come. But it is obvious from their writings that their ideas of future
bliss owe more to Islam than to the Bible...Mormon spinsters who die may be married by
proxy. The men are denied the privilege for it is maintained that they have the
responsibility of getting themselves married here on earth.286
137
All Rights Reserved
137
The Mormons have added many of their own doctrines to what is taught in the Bible,
claiming that God did not close the canon of Scripture when the Bible was completed.
But God has a severe warning to those who would add anything to His Word: "If any man
shall add unto these things, God shall add to him the plagues that are written in this
book" (Revelations 22:18)....Let it be said that Mormons are not followers of the Christ of
the Bible.287
Mormonism denies the authority of the Bible and, as has been shown, flatly contradicts
the very Savior in whom they profess to believe. The Bible clearly teaches that it, as
interpreted by the Holy Spirit, is the sole authority to faith and morals, but Mormons
equate The Book of Mormon with the Bible despite the fact that it has been shown to be
a gigantic fraud and very possibly a deliberate plagiarism on the part of Smith and his
cohort.288
A Christian needs to prepare before an encounter with the Mormons, by praying. Realize
that you will be in a spiritual battle for their souls, so you must be prepared spiritually.
Remember that Mormons have had an emotional experience called "burning in the
bosom" that Mormonism is true, and facts take second place to this experience. Take
your authority as a Christian and bind the spirit of Mormon deception in the Name of
Jesus Christ, and pray for the anointing of the Holy Spirit during the encounter.289
Mormons and non-Mormons can at least agree on one thing: Mormonism stands or falls
on the genuineness of the Mormon claims about the origin of The Book of Mormon. Was
Joseph Smith telling the truth about his visions, the plates and the translation? Or was he
a fraud who made up the story for what he could get out of it? Or was he, perhaps, a
sadly deluded man who was more to be pitied than blamed?290
It is out of a deep love and concern for my Christian and Mormon friends that I have
spent hours in research to write this book. Too many souls have fallen prey to the
misinterpreted scriptures brought forth by either the Mormon missionaries or Mormon
acquaintances.291
Much has been written about Mormonism by experts. This booklet tries to make the
understanding of what the Mormon church believes much easier. Trying to fathom the
doctrine and beliefs of Mormonism is like trying to find your way through a maze. Some
of what you are about to read you may find unbelievable. Even some Mormons do not
know what their church teaches now let alone what has been taught in the past.292
[The Mormons'] is a story of courage and dedication, but it is also the sad story of a
people being swept up into a grand illusion. It is the story of how apparently naive people
can be led into deepest error when they don't have the spiritual and scriptural depth to be
able to weigh up for themselves the claims made by ambitious leaders.293
138
All Rights Reserved
138
The story of the rise and history of this cult makes tremendous demands on the credulity
of the normal man. The name most prominently associated with the movement is that of
Joseph Smith, an illiterate young man who, according to his own mother, was hardly able
to read until manhood, and knew practically nothing of the Bible. He was unfortunate in
his parentage, for his father and mother, both of them ignorant and fanatical, laid great
emphasis on the relevance of dreams and visions.294
I have been disappointed with those Mormons who use their "testimony" to deal with the
difficulties instead of answering them. Testimonies characterize many religions today, but
a testimony can never legitimately turn error into truth, or solve contradictions. Spiritual
considerations aside, I could never become a Mormon because I cannot reconcile with
Biblical Christianity the contradictions, dishonesty (or ignorance), suppression, and
censorship that I find in the LDS Church.295
The departure of Mormonism from the norm of historic Christianity is to be sadly

lamented.296
All the above extracts are from recent or current publications. It may be true that although anti-
Mormon activities are older than the Mormon Church, the full flowering of anti-Mormon
ministries and their activities lie in the future. It is interesting to wonder what extremes will be
reached especially after reviewing Brinkerhoff's contributions. MacGregor's contributions are as
far-out as his with one significant difference: MacGregor does not pretend to scholarship,
whereas Brinkerhoff does. A piece which distinguishes MacGregor's style and helps us gauge
her sincerity and veracity is concerned with her claim that Mormons chant "wonderful Lucifer"
in their temple ceremonies.
However in part of this Temple ceremony in Salt Lake City the audience participates by
crying out "-- -- --", "-- -- --". They're all supposed to cry that out during the time in the
ceremony. And so they say it. But you know what it Semitically [sic] says in Hebrew? "--
-- --"? It says "Wonderful Lucifer" [her audience murmur]. It's no surprise then that in the
Mormon Temple ceremony it is Lucifer who answers Adam when he prays
And so many of the symbols found in and around the Temple concerned with
Mormonism are symbols from the Satanic Bible, from the world of the occult..297
Notwithstanding her alleged Hebrew into English translation of the words used in the Temple
ceremony, which is a request for God to hear Adam and Eve's prayer, any student of Biblical
Hebrew could tell Mrs MacGregor that "wonderful Lucifer" in Hebrew has no resemblance to
the words of the temple rite. A more realistic view is that "semitically in Hebrew" the words
mean "wonderful" or "miraculous God." In any case it is her assumption that the language is
Hebrew, but that is by no means certain. MacGregor's claim is invalidated in detail in Appendix
'B'.
139
All Rights Reserved
139
What is her purpose in introducing this material? Why does she feel the need to convince her
listeners that Latter-day Saints worship Satan in their Temples. Temple services explain man's
divine origin as children of God, and point out humanity’s destiny as the offspring of God.
Do Latter-day Saints worship Lucifer in the Temple or anywhere? In Latter-day Saint scripture
and literature the devil, by any name whether Satan, the Adversary, the Destroyer, Lucifer, the
Evil One, the Father of Lies, or the Prince of darkness, is shown to be the enemy of God and his
people. Writings and sermons of Church leaders are packed with references to Satan as the
enemy of God and Christ. Those who know any Mormons will see through charges that they are
involved in occultism or Satan-worship. Latter-day Saints know that the MacGregor claims are
insulting, inaccurate and defective. There is nothing in the temple which suggests anything other
than Satan is the enemy of God seeking the destruction of his people.
Some anti-Mormons in their attempts to show Satanic influence in the Mormonism point out that
"Satanic symbols" are to be found on the exterior walls of the Salt Lake Temple. The symbols to
which they refer are carvings of the sun, moon, and stars. To insist that a symbol has only a
single meaning is to misunderstand the nature of symbols. Those familiar with the Latter-day
Saint doctrine of salvation will be aware of their belief in the three degrees of glory, representing
the kingdoms to which mankind will be assigned following the Last Judgement. The symbolism
originally surfaces in the writings of Paul, who wrote of the resurrected bodies of mankind as
being according to the glory of the sun, moon, and stars.
But some will say, "How are the dead raised up? and with what bodies do they come?" ...
There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one,
and the glory of the terrestrial is another. There is one glory of the sun, and another glory
of the moon, and another glory of the stars: for one star differeth from another star in
glory. So also is the resurrection of the dead.298
The specific meaning of symbols is determined by those who employ them. Attempts to see
Satanic influences where they do not exist were made by some Christian groups because pictures
of moon and stars were printed on packages of detergent powder. Do the stars in the sky, and the
sun and moon in the heavens represent Satanic influences? Christians believe that God created
these things for the benefit of humanity. Aberrant readings of Mormon symbols show how far
hostility can go when the only determinant of a referent is to make mischief at the expense of
truth. That a symbol is mistakenly assigned a meaning is understandable if those
misunderstanding its nature are outsiders from whom the truth is hidden. Only insiders know the
meaning of symbols. Since Latter-day Saint symbolism is limited and easily explained by an
accessible theology the conclusion is that those who assign Satanism or occultism to the carvings
on the Temple are mischievous and malevolent. Such people raise a question of tremendous
moment. Since the Spirit of God does not inspire anyone to lie, and since they consistently and
deliberately lie about Mormonism, under the influence of what spirit do they act? Often in the
pursuit of eliciting the truth about the dreadful claims they have made, when they are asked to
explain their behaviour their response is a carefully maintained silence.
140
All Rights Reserved
140
No account of the Church of Jesus Christ of Latter-day Saints, whether it addresses the Church's
organization, or undertakes to describe its leaders, its people or their religious life, which is
written without love or faith, irrespective of how sympathetic or well intentioned that account
might be, can even begin to understand the vastness of the Restored Gospel, or its appeal to
those souls who have been the grateful recipients of its inspiration and who, because of it, daily
enjoy the blessings of God in their lives. On February 15th, 1978, the First Presidency issued the
following statement
Based upon ancient and modern revelation, The Church of Jesus Christ of Latter-day
Saints gladly teaches and declares the Christian doctrine that all men and women are
brothers and sisters, not only by blood relationship from common mortal progenitors, but
also as literal spirit children of an Eternal Father.
The great religious leaders of the world such as Mohammed, Confucius, and the
Reformers, as well as philosophers including Socrates, Plato, and others, received a
portion of God's light. Moral truths were given to them by God to enlighten whole nations
and to bring a higher level of understanding to individuals.
The Hebrew prophets prepared the way for the coming of Jesus Christ, the promised
Messiah, who should provide salvation for all mankind who believe in the gospel.
Consistent with these truths, we believe that God has given and will give to all peoples
sufficient knowledge to help them on their way to eternal salvation, either in this life or in
the life to come.
We also declare that the gospel of Jesus Christ restored to his Church in our day,
provides the only way to a mortal life of happiness and a fulness of joy forever. For those
who have not received the gospel, the opportunity will come to them in the life hereafter if
not in this life.
Our message therefore is one of special love and concern for the eternal welfare of all
men and women, regardless of religious belief, race, or nationality, knowing that we are
truly brothers and sisters because we are the sons and daughters of the same Eternal
Father.
141
All Rights Reserved
141
CHAPTER TWENTY-ONE
OBSESSIONS WITH MORMON SEXUALITY
Damn with faint praise, assent with civil leer,
And, without sneering, teach the rest to sneer;
Willing to wound, and yet afraid to strike,
Just hint at fault, and hesitate dislike.
Alexander Pope
No aspect of Mormonism has provided more interest for its detractors than sexuality. This
reached its height during the years when polygamy was current, but has persisted despite the
termination of plural marriage in 1890. However disguised the references to Mormon sexuality
may be they appear with predictable regularity. A succession of anti-Mormon writers infer that
there is something unwholesome about Latter-day Saint attitudes to sexuality and family life.
Burrell damns with faint praise the Mormon concept of eternal family life in a heavenly setting
by pointing the reader away from Christianity towards Islam, doubtless with houris in mind.
Burrell is not one to let insignificant details such as facts get in the way of a good tale.
Mormon literature paints a wonderful picture of families, separated by death here,

being re-united in the life to come. But it is obvious from their writings that their
ideas of future bliss owe more to Islam than to the Bible. For them, heaven means
a continuation of earthly life, though on a higher plain [sic]. This means that a
man and his wife (or wives) will continue the sexual side of their married life and
will still be responsible for the rearing of children.299
MacGregor's argument against the Latter-day Saint concept of Celestial family life is, typically,
confined to low sarcasm. She speaks of wives being "eternally pregnant", a term borrowed
shamelessly from Decker and Hunt, as she ridicules Mormon anticipation of a blissful eternity:
an eternity in which not only the presence of the Heavenly Father and his Son, Jesus Christ, will
be enjoyed by partakers of heavenly bliss, which springs from association with wives, husbands,
mothers, fathers and children, reunited for an eternal existence in the presence of deity.
MacGregor is rewarded by sniggers from her audience when she expresses the idea of Latter-day
Saint mothers using talcum powder on invisible spirit children so that they can be located. Her
"research" has not led her to the knowledge that Mormons believe that spirits are visible entities.
She presents normative Latter-day Saint teaching as if it was a deadly secret which is kept secret
from new members.
[Mormons] won't tell you that they hope to be gods themselves one day, even
142
All Rights Reserved
142
being exalted to "God the Father" of their own planet, where they will carry on
celestial sex with plural wives, in order to populate an earth of their own! 300
MacGregor knows what Latter-day Saints do not. No information is available regarding the
manner in which spirit children will be born during the eternities.
Joseph Smith's motive for plural marriage is suspected. A remark he made is taken to infer that
he was a flirt.
whenever I see a pretty woman I have to pray for grace.
MacGregor says,
He mustn't have prayed hard enough!
Burrell is aware of the Prophet's critics on this subject.
Smith's bitterest opponents have always maintained, therefore, that the revelation
[on celestial marriage] was intended to give respectability to the prophet's illicit
love affairs.301
When plural marriage or polygamy was introduced the United States had no law in favour of
monogamy, or any law against any other form of marriage. The 1862 anti-bigamy law which
was specifically targeted at Mormon polygamy, sought to outlaw any kind of marriage except
monogamy. It provided for harsh penalties for polygamist Latter-day Saints and disenfranchised
the Church whilst prohibiting it to hold funds in excess of $50,000. But there were few
prosecutions and no conviction under this law in Utah Territory, because although it was a
federal law it was administered through local law officers, who were invariably Latter-day
Saints. Mormon officials did not see the need to apply the law rigorously because they
considered it acted directly against the First Amendment to the Constitution of the United States
of America.
Despite this the pressure on the Saints to conform to monogamy increased. This was largely due
to the population of the United States being predominantly Protestant who held the norm of
monogamy as informed by their understanding of New Testament, an heritage from their Puritan
forbears which guaranteed their revulsion at plural marriage. In their assault on Mormon
polygamy they enjoyed the support of the Reorganized Church of Jesus Christ of Latter Day
Saints.
When Brigham Young's polygamous society survived the onslaught of public

contempt, invasion, official connivance, and social ostracism, the gentile world
made the Latter-Day Saints, proselyters almost without equal, the object of a vast
evangelical crusade. In the vanguard of this assault marched the representatives of
a new sect comprised mostly of the remnants of Mormonism left behind in the
wake of the exodus. Headed by Joseph Smith III, son of the Prophet, this sect, the
Reorganized Church of Jesus Christ of Latter Day Saints, believed that polygamy
143
All Rights Reserved
143
was the handiwork of Brigham Young, invented to gratify his passions and
desires.302
The Reorganite Church, referred to as Josephites in contrast to the Utah Mormons who were
referred to as Brighamites, blamed Brigham Young for the introduction of all the doctrines they
did not like. It is not possible to lay the introduction of polygamy before anyone but Joseph
Smith.
To Latter-day Saints, plural marriage had divine sanction. Participation in such unions was
dependent on practitioners maintaining the highest standards of Christian morality. But to non-
Mormons plural marriage was evidence of depravity. Many Latter-day Saint leaders baulked at
the prospect of the practice of polygamy when it was introduced. Sidney Rigdon refused outright
to accept the principle. Whether his refusal was connected with the rift that had developed
between himself and Joseph Smith is uncertain. Brigham Young accepted the principle in spite
of his reservations. One of Young's daughters wrote in her history of her father,
Brigham Young as one of the great defenders of the prophet would naturally be
one of the first to whom this revealed truth would be made known. He could not
deny that the practice was biblical and he could not deny that Joseph Smith was a
Prophet of God. To accept one truth was to accept all. However, his natural
Puritanic chastity of mind and spirit revolted at this principle.303
But however distasteful the brethren found the idea of plural marriage, they knew that their
critics and enemies would judge them harshly.
The sophisticated world, of course, does not allow for such a thing as a
"puritanical" or "reluctant" polygamist; to them it appears to be a hypocritical
contradictio in adjecto. Even so Heber [C Kimball] was one.304
Orson F Whitney illustrated the difficulties arising from the misunderstandings which plural
marriage brought in its train.
Without doubt, the revelation of the great principle of plural marriage was a
prime cause of the troubles which now arose, culminating in the Prophet's
martyrdom and the exodus of the Church into the wilderness. True, the old causes
remained, sectarian hatred and political jealousies, and these were the immediate
reasons for such results. But back of all was the eternal warfare of truth and error,
battling each other for the world's supremacy, and the mailed hand of
Omnipotence pushing the chosen people along the thorn-strewn, blood-sprinkled
path of a glorious destiny.305
The polygamy question brought Mormon morality into sharp focus. In spite of the blessings it
promised to faithful members, it was a gift to their enemies who were not slow to capitalise on
it. From press and pulpit came lurid stories of chaste young women taken into captivity by evil
Mormon missionaries for their harems and the harems of their leaders. Cheap novels took up the
idea so that there were few who did not identify Latter-day Saints with polygamy. Some of the
144
All Rights Reserved
144
colourful tales were connected with a tunnel allegedly starting at Liverpool, England with its
terminus in Salt Lake City. The City of the Saints was reported to have a twelve foot high wall
around it to prevent these wretched young women and others who were disaffected escaping.
Many who found no fault in the Church's doctrine were horrified at the cultural boundaries
crossed by plural marriage even though it was legal and constitutional. Parley P Pratt wrote to
the Editor's Chronicle on the subject.
I am willing to meet a convention of the ablest lawyers and clergy to be found in

our country, and I hereby pledge my honor that I will publicly renounce
Polygamy, and that the church I represent will do the same, on the following
conditions, viz:
The Old and New Testaments, the Constitution and laws of the United States, and
the laws of Utah Territory shall be their standard; and if in this wide range one
item of law can be found wherein God, angels, men, prophets, apostles, the Son
of God or the Holy Spirit have made plurality of wives a Crime, a transformation
of law, or an immorality, then, on these conditions, we will renounce Polygamy.
But till this is done we shall hold the law of God on the subject of matrimony,
including a plurality of wives, as a most sacred institution, binding on our own
consciences, in the free exercise of which we claim the protection so freely and
fully guaranteed by the constitution of our common country.306
The Constitution of the United States provides that Congress should not enact laws which
prevented the free exercise of religion according to the conscience of the individual. However, it
was to become evident that the "free exercise of religion" was not extended to Mormons, and
this, it became evident, was how the majority of Americans wished the law to be applied. Latter-
day Saints were thrust upon the horns of a dilemma. Obedience to God's Law was supreme, but
one of those laws was obedience to the laws of the land. As long as the constitutionality of the
anti-polygamy law was being challenged by due process, the Saints felt no hurry to fall into line
behind it. Its constitutionality was established when the 'Edmunds-Tucker Law' was ratified in
1890 by the Supreme Court. When the decision was handed down Wilford Woodruff required
the Saints to abandon polygamy. Semonche comments upon the Supreme Court of the United
States of America, and the part it played in bringing the practice of polygamy to an end.
In the last major case of the [1890] term the Court joined in the national crusade
against the Mormons and their practice of polygamy. In 1887 Congress, drawing
upon its power over the territories, annulled the charter of the Mormon Church
and directed proceedings to forfeit its property. Not called upon to determine the
fate of the property but rather to pass upon the constitutionality of the statute, the
Court responded with the most forceful assertion of congressional sovereignty
over the territories in its annals. Throughout the whole opinion and, in fact,
throughout the whole crusade, one gains the impression that the condemnation of
polygamy was uppermost and all devices for its eradication were presumed
legal....307
145
All Rights Reserved
145
Earlier in the term the Court had decided that, though polygamy was an article of the Mormon
faith, the free exercise of religion clause in the First Amendment did not protect this abhorrent
social practice. Gradually polygamy withered, more the result of the wise invocations of the
President's amnesty power than of criminal prosecutions.
In today's Church polygamy is regarded as very much part of history. There is no understanding
that it will be restored. In today's climate of opinion among Latter-day Saint sisters it would
have very little chance of success. There are some apostate groups calling themselves ‘Mormon’
who have taken up plural marriage in the belief that in abandoning it the Church acted against
the will of God. Members of the Church who join such groups are excommunicated. This does
not prevent some writers making claims that the Saints are looking forward to entering into it
again: inventive, but inaccurate.
146
All Rights Reserved
146
2206 Jan 97
CHAPTER TWENTY-TWO
WIVES OF THE PROPHET
Have no faith in history, look upon it as a mass of fabrications,
concocted, like modern newspapers, not with any regard to truth,
or the interests oh humanity, but to deceive the multitude.
JAMES BRONTERRE O'BRIEN
Sidney Bell's Wives of the Prophets makes use of all the imagery which has been created in the
course of historical anti-Mormonism, particularly highlighting the alleged prurience of
Mormons. It is an offensive treatment of Mormonism in general and Joseph Smith in particular.
The book contains all the charges ever made against Smith, Latter-day Saint leaders and
members and offers explanations of the origin of the Book of Mormon not found in other works.
It was published in 1936 and is the source of much offensive innuendo and historical inaccuracy
still common to writers whose imaginations exceed their capacity for research.
The book's cover shows Joseph Smith in a classic devotional pose against a backdrop of Nauvoo.
His wife, Emma, is caressing a young girl. Two other females are pictured. Both are naked from
the waist up, one with her forearms resting atop of her head exposing her breasts, the other
prostrate on the ground. The jacket note reads:
Mormonism is a fascinating subject, and here we read of the early beginnings of

the new religion which built the famous Salt Lake City and spread its tentacles
throughout the world. Joe Smith hypnotised the gentle Emma into marriage and
subsequent misery, and how he blazed across a continent calling upon the people
to become devotees of Mormonism, is told by an extremely talented author who
has superb mastery of his theme.
But to Joe, half-fanatic, half-charlatan, fame brought a sense of power which led
him to mania. Under the guise of wedding maidens to his church, what was
easier than the practice of seduction on a grand scale? So he roared his way
through life, leaving a trail of misery and heart-break behind him until Nemesis
overtook him and he died a hideous but just death...308
Before the book is opened, before the evidence is presented, Smith is tried and condemned. A
note inside the book proclaims:
COLOSSAL EGOTIST, RIBALD WIT, HANDSOME GIANT, RUTHLESS

147
All Rights Reserved
147
enemy, loud-mouthed braggart, magnificent villain, eloquent orator, organizing

genius, religious charlatan, great administrator, master politician, cheap
exhibitionist - Joe Smith, the Prophet of the Mormon Church, worshipped as a
martyred saint by half a million souls in the United States to-day, was all of these.
He is probably the most spectacular personality in the whole of American history.
He created a great private empire in the Middle West. He ruled his tens of
thousands of converts like an Oriental despot. And when his gigantic lust
demanded more and more women, he successfully promulgated among his
devout, strait-laced, puritanical followers a new moral code embracing polygamy.
In this brilliant novel, Sydney Bell has authoritatively created the life and times
of Joe Smith, vividly picturing for the reader the ecstasy, the heart-break, the
exaltation, and the disillusion of the women whose lives he dominated. The
stories of Emma, Felicity, and Susa are deeply moving and unforgettable. Wives
of the Prophet should appeal to all those interested in the dramatic reproduction
of American history, as well as those who enjoy a significant human story well
told.309
Perhaps in an afterthought having read the publishing editor's exaggerated claims, Bell makes a
feeble attempt to distance himself from the statement that the book contains a "dramatic
reproduction of American History" by adding a simple note after the close of the book's authored
text to the effect that it is not strictly accurate. However, by the time this apology is read the
damage has been done. Throughout the book the character of Joseph Smith and his family are
referred to in the most negative terms. Joseph is portrayed as being involved with:
"the occult...blood sacrifices...seeking hidden treasure."310
Bell writes of:
"[Joseph's] necromancy...a menace...destructive...pollute[ing] the morals of our

people...[carrying out] practices of the devil...[preying] upon the daughter of a
defenceless widow ,.. witchcraft...sacrilege...taking the hard-earned money of
poor.[Joseph is]...an iniquitous son of Satan,.[a] defiler of women, indolent and
idle, a vagabond by nature.311
Bell resorts to the discredited art of physiognomy to emphasise the overall evil of Smith:
"The aquiline nose suggested intractable pride; the chin, petulant wilfulness; the
full lips of the somewhat crooked mouth, sensuousness and arrogance."
Not content with redefining Joseph Smith's features, Bell also redefines his family "...a crazy
mother and father, a worthless family" and blames Lucy, Joseph's mother, for her son's "morbid
pathology and errant sense of destiny", continuing to describe the family in emotionally negative
terms; for instance Lucy's children as "young animals...Ma Smith [as] high-strung.", and he even
creates a negative image for the Smith's tree! "a charred and blackened giant pine raised aloft
two burned arms as if to curse its brutal enemies."312
148
All Rights Reserved
148
No detail of Smith's life escapes the soaring imagination of Bell's 'masterly portrait'. No
innuendo remains unused which can be employed to explain how Joseph became the man Bell
represents him as being. Smith's interest in treasure is explained by his copy of "Adventures of
Captain Kidd", as 'mutilated' as the family Bible, which are found in the Smith's tumble-down
home. These provided images make connections in the reader's mind with allegations that Smith
dug for Captain Kidd's treasure, and that this activity suggested to him the story of the gold
plates. The 'mutilated' Bible conveys the idea of Smith's carelessness in spiritual matters, which
idea is useful to discount Latter-day Saint claims of Smith's intrinsic religious character.
Allusions to superstition suffuse the book as Bell informs his readers of the contribution he
considers superstition to have made in forming the Latter-day Saint Gospel.
The publishers inform the reader that Bell has authoritatively recreated the life and times of Joe
Smith. But Bell himself refuted this overstated claim. But when the claim has been believed it
has been accepted as the countenance of truth in a form difficult to counter. Bell's novel casts its
images in concrete and its damage may well be irrecoverable.
The spurious addition of "Ezekiel, Isaiah and Jeremiah" to Joseph's baptismal name leads the
reader to the idea that the Prophet's mother had urged her son towards prophethood because of
her own religiose superstition. Smith's lineage is reinvented to provide Irish progenitors,
possibly to capitalise on the British fear of and prejudice towards Irish Catholic immigration
which was also prevalent in Nineteenth-century America of. Joseph is also supplied with a non-
existent history of epilepsy. Likewise the Smith family's alleged "immoralities" are introduced as
is the claim that they were an
untrustworthy, illiterate and irreligious clan, entirely destitute of moral character".
This last phrase is lifted directly from the Hurlburt affidavit published a hundred and two years
earlier in Howe's "Mormonism Unvailed". Howe provides statements from the Smiths' former
Palmyra neighbours which describe them as "entirely destitute of moral character". Accounts of
their religious affiliations are incorrect, and it is difficult to imagine what purpose this is
intended to serve. Bell ignores the importance of social and religious experiences common in
early nineteenth century frontier America. Other families have ordinary devotional meetings but
the Smiths have
weird religious gatherings. [They] believed in fairies, ghosts, witches, and

hobgoblins. [Lucy Smith was] neurotic, her head was hatchet-shaped...[with] a
vacant stare, [and] hands...like claws, [the repository of] abysmal ignorance and
primitive fanaticism.
Bell considers Joseph Smith Sr.., the prophet's father to be "meek and indolent", which makes
him of no further interest. To justify his wildly imaginative portrayal of his subject, Joseph Jr.
Bell describes him as being:
much given to lying and the telling of wild, incredible stories...with a fatal
fascination for certain sisters ... a vagabond, dead-beat, ignoramus, illiterate
dunce, numb-skull, blustering rake, fanatic, lying, charlatan, scheming imposter,
wife-beater, crazy diviner, conjuror, devil exorcist, instrument of hell, and [a]
149
All Rights Reserved
149
seducer of young girls.
These florid extracts by no means exhaust Bell's description his subject in a manner which leave
no room for any conclusion other than the Smiths were true to the images he has been careful to
construct. His attempt to distance himself from the excesses of his own imagination is too little
and too late when, in what seems to be an uncharacteristic flurry of conscience, he pens his final
words,
No character in this story has been drawn with literal historical accuracy. S.B.313
The power of fiction lies in its ability to convert the writers ideas into the reader's reality.
History appears to confirm the proposition that Bell's efforts to gather all anti-Mormonism’s
imagery into one work has made its mark in contributions of many later anti-Mormon writers
down to the present time, and the issues he deals with remain a potent force in anti-Mormon
persecution. Bell's book may account for many unaccredited and unreferenced charges against
Mormonism which appear in later publications.
Bell's theory of the origin of the Book of Mormon is that Smith and Sidney Rigdon met three
years before the book was published, after Rigdon had stolen the "Spaulding manuscript" from
Patterson's printing shop where he was employed. Brinkerhoff alone agrees with this claim.
According to Bell, Joseph covered a brick with cloth to fool people into believing that he had
some gold plates. He has "Mrs Tunk" [obviously Martin Harris' wife] take the characters to
Professor Anthon who declared them to be "a mixture of New Testament and romantic fiction",
which may be a reading back to the "Walters Theory" of the origin of the Book of Mormon. Bell
is correct when he writes, "the orthodox clergy and a few newspaper editors raised the voice of
warning". But he aims layer upon layer of negative impressions at his readers' minds. Turning
from Smith's general character to his sexuality, which Bell introduced earlier by a casual
reference to his uncontrollable sexual appetite, he writes of "certain young women, secretly sure
in intimate memories". He cites Joseph Smith an adulterer and presents many other grave
charges him including the responsibility for the suicide of a young girl. Allegations of sexual
impropriety by Joseph are extended to Sidney Rigdon, who encounters
Frieda, now seventeen, who had grown into a ripe, voluptuously beautiful
creature [whose] slow, rather heavy Nordic sensuousness stirred a flame in the
breast of the ascetic Sidney [who] found Frieda stretched on his bed...
The aposiopesis insinuates what Bell is too delicate to write. But he is not so reticent when he
writes of Smith's adultery:
Joe's eyes saw her plainly. He took in her slender strength, her white skin, her
full bosom against which hung two ropes of black hair, one over each
breast...'I've come to claim my reward for a good day's work!' he laughed, coming
close to her...she backed away from him, her crossed arms trying to cover her
bare breasts...tonight he studied the woman in the candle-light with the appraising
eye of one who knows horse-flesh and woman's equally well. Slipping the
garment from her shoulders, his heavy, grasping hands felt her breasts, then ran
150
All Rights Reserved
150
down her sides and thighs ... she swayed towards the excited man, whose daring,
aggressive hands explored her yielding, quivering body with practised touch...he
took her roughly, viciously, giving full vent to the accumulated lust of a month's
abstinence. It was no concern of his to know what happened to the woman whose
body he ravaged ... finished with her, the Prophet flung himself on his back and
was instantly asleep.
The Prophet Joseph Smith is described as being driven by uncontrollable sexual desires,
claiming divine revelation to secure the body of any woman he chooses. Not only does Smith's
"conduct [grow] steadily more flagrant", but so do his "shiftless, dissipating habits and obscene
profanity". According to Bell he organises death-squads, authorises religious murders, practices
Blood Atonement, a libel equivalent in falsity and horror to the anti-Semitic blood-libels, as
rumours circulated, laying arson and murder at the Prophet's door...rumours of

fiendish, diabolical orgies of sinister abnormal practices. The Prophet is portrayed
as "[raping] a child...of sacrificing a dog as part of his ministry...of having the
Saints sing praises to him, instead of God...being "a false prophet who made
seduction a religious ritual ... telling his people to "go and take" what they
wanted...having a "roving eye...being lustful...committing adultery on his way to
the Temple...reviving the Danites...pretending to miracles and spiritual
gifts...keeping a rabbit's foot ... racism ... adultery ... drunkardness ...
promulgating a doctrine [polygamy] that "[brings] pain and shame to once happy
homes...having Apostles who consort with prostitutes ... pretending to revelations
... political machinations ... building himself a palace ... having the Spaulding
manuscript, making "seduction holy"... being "a devil", and "a debauchee"... with
"an uncanny natural genius for managing people"... being a "Seer, Magician,
Devil, Prophet"... having the people pray "in the name of the Father, the Prophet
and the Book of Mormon"... of being one whose "youthful peccadilloes had given
way in later years to a safer and maturer scallawagery"... of choosing himself as
first mayor of Nauvoo, and of being violent toward his enemies.
Bell also has the "Mormon leaders indicted for treason, murder, larceny and arson", and writes
of "Mormon Rats", robbers, liars, cheats", misrepresents the Church's economic order and has
Emma reject Joseph's prophetic calling which is a theme that pervades his work. Only when he
writes "frequently the mobs had been led by a clergyman" and, "there had arisen a steady and
concerted anti-Mormon movement", does Bell speak the truth. But he abandons accuracy,
attributing anti-Mormonism to the "irresponsible and autocratic aggression of the Apostles, and
in the latter years the "immoralities reputed prevalent" among the higher authorities of the
Church." Although Bell is careful to say 'reputed' his book is written from the perspective that
the charges are proven. Wives of the Prophet, has secured its place as a classic of anti-Mormon
literature.
While it is neither history or an accurate or fair representation of Mormons and Mormonism, it
nonetheless deserves some credit for being the extreme anti-Mormon book. Not one of the grave
charges brought against the Church and its leaders over the course of its history is omitted and
no opportunity lost to repeat falsehoods as often his manipulation of the narrative allows. The
151
All Rights Reserved
151
images Bell constructs are powerful, compelling, and repulsive, but in the context of his book,
and within the imaginary Mormon world created by hostile ministries, they are not only
believable, but unforgettable.
152
All Rights Reserved
152
2289 Feb 97
CHAPTER TWENTY-THREE
WHY DO THEY DO IT?
Never mind the why or wherefore.

William Schwenck Gilbert
What was Bell's purpose in writing Wives of the Prophet? The author is known to the writer
only through the pages of this book, therefore it is not possible to make comparison with other
of his literary productions or the range of subjects he may have addressed. But he has
constructed an image of Joseph Smith as depraved, irreligious, dishonest, scheming,
untrustworthy and imbued with low animal cunning; the very antithesis of prophet and holy man
which his supporters claim him to be.
Is the year of publication significant? In the absence of firm evidence it is possible only to guess.
The book was published in 1936. The following year was the centenary of the Church's presence
in Great Britain. In preparation for the centenary celebrations a gathering at Kidderminster in
1935 attracted 300 members which was an unusually large congregation for the Church at that
period and one which attracted the attention of those suspicious of its motives.
The years 1935-1937 witnessed expansion into Church-owned property. A significant
development for a movement that had rented meeting rooms for the previous 100 years. This
would not have passed unnoticed by those uncomfortable with the Church's growth. These facts
lend some support to the proposition that Bell's book was produced to counter the impact the
Church was making in the run-up to its Centenary. Whether Wives of the Prophet was produced
for such purposes, the simple fact of it being available at this time would have assured it a
readership among 'concerned Christians' and would guarantee that some impressions from the
book would stay with them.
Those impressions were such that they would revive half-forgotten memories and generate new,
compelling, negative and false models of reality about Mormon religion. It is more than
probable that it was written to combat the threat of a 'Mormon awakening'. But while we can
only make an educated deduction for Bell's motivation other writers have been less reticent
about their reasons for writing. Accepting that some feel a genuine concern for what they
perceive as the "dangerous inroads" being made by the ever-growing Church of Jesus Christ of
Latter-day Saints, it is nevertheless necessary to understand why they express that concern in
terms of hatred and denigration.
You may have heard the expression, "The cults are the unpaid bills of the
church." though this statement does not tell the whole story, there is a great deal
153
All Rights Reserved
153
of truth in it. Cults have sometimes arisen because the established churches have
failed to emphasize certain important aspects of religious life, or have neglected
certain techniques...This is not to suggest that where the cults differ from the
churches, the cults are invariable right and the churches are always wrong. One of
the main purpose of this book will be to expose many the pernicious anti-
Christian teachings which the cults are disseminating throughout the world
today.314
Hoekema's subscribes to the view that religions he describes as orthodox are being swamped by
those religions he disparagingly refers to as "cults." He is overstating his case. Not many are
willing to admit that their churches are failing their congregations as Hoekema does. The
concerns he expresses indicate his failing nerve, and while he manfully accepts that traditional
churches are not without fault he seeks remedy for that situation by attacking those who, he
claims, have arisen primarily because of the failure of his own denomination.ii
Eryl Davies claims to have researched for sixteen years for his book and reveals the extent of his
sixteen-year research by referring to the assistance he has received
by contact with organizations specializing in cult activity and teaching, especially

Deo Gloria Outreach.315
Horton Davies has some very unflattering things to say of cults in general, but these must be
ignored. Only those remarks directed against the Mormonism concern us here. He did not go to
the Latter-day Saints to discover the nature of the religion, but went instead to an organization
hostile to them? Of the Latter-day Saint religion he says,
As if to mark the gauntlet which this American cult has thrown down to the stable
and religiously conservative British people, the Mormons have recently built a
vast modern temple in the metropolis, across the road from London's intellectual
hub and mind, the South Kensington Science Museum. This new building with its
gold-leafed spirelet, is a powerful symbol of aggressive sectarianism.316
Davies sets "American" against "British", and feebly complains that Mormons have built a
meetinghouse "across the road from London's intellectual hub and mind." The meetinghouse is
across the road from South Kensington Post Office on Exhibition Road. One wonders if his
reaction would have been different had it been built elsewhere. The Science Museum is not far
away and he obviously considers its proximity to be some kind of insult. But Davies is well off
mark if he considers a museum to be the intellectual hub of London.
He also views Latter-day Saint missionary activity as an insult and challenge to the Church of
England, thinly disguised as "the stable and religiously conservative British people." His
imagery, entirely the product of his imagination, concludes that the Latter-day Saint chapel is a
"powerful symbol of aggressive sectarianism." Those who view the somewhat conservative
architecture of the Exhibition Road Mormon meetinghouse - it is not a Temple as he claims -
will have to look at it very hard to justify Davies' description, since it is dwarfed by the older
buildings which surround and abut it. That portion of his book directed against The Church of
ii
154
All Rights Reserved
154
Jesus Christ of Latter-day Saints is a rapid flit through the subject during which he misses
important insights, and treats most subjects with a superficial and easy contempt. More
satisfying and sanguine are his closing remarks wherein he speaks of
...the interesting question as to whether there are any prospects for dialogue
between Mormons and the historic Christian churches. The prospects would be
bleak if it were thought that a precondition were to be any compromises on
doctrine, or if the ranks of the Mormons considered that there was a plot to get
them to become part of the World Council of Churches. The reason for the
suspicion of ecumenism is that this is thought to be a scheme to make a church in
which everyone will be forced to believe the same things. But if the primary
purpose of dialogue is to create a better understanding across the present divide,
which if maintained, can only breed further suspicion and misunderstanding, then
such a dialogue is highly desirable. For mutual respect is greatly to be desired
among Protestants, Catholics and Mormons.317
It is to be regretted that he did not apply those sentiments when he was composing his diatribe.
In contrast, Walter Martin does not waste time. The jacket of his book proclaims
The rise of the cults is upon us with a vengeance!"318
Martin's preface informs us that he holds a special position.
Since 1955, when this work first appeared, much theological water has gone
under the bridge of history. The cults and the occult were even then surging
toward their great growth and tidal wave of propaganda that today, 25 years later,
crests high on the ramparts of the Christian church. Fortunately, by the grace of
God, I was privileged to foresee that this deluge was coming, and I sought to
warn the church that we must be prepared to meet and resist the rise of the cults
and the occult, while never forgetting the task of evangelizing those caught within
their webs of deception ... Unfortunately and to my sorrow, that warning went
largely unheeded, and I was described as an "alarmist." The public was told that
the cults were not outpacing the church. However, this was not the case, as any
student of the last decade well knows. Today a virulent cultic and occultic revival
is sweeping our country, dating from approximately 1965 much of the world has
now begun to feel its powerful impact. But there is a ray of hope in this dark
picture: the Lord has begun to arouse His people .... I have never regretted being
right about anything quite so much in my entire life ... but the cults simply will
not go away, and neither can they any longer be ignored or drowned in a sea of
evasive rhetoric, statistics, or argument. The rise of the cults is upon us with a
vengeance at home and on every major world mission field.319
The nature of the problem facing anti-Mormon ministers like Martin is that the Church of Jesus
Christ of Latter-day Saints is actually doing something, and achieving something. That
"something" is making a difference in the lives of its members by its successful Christian
155
All Rights Reserved
155
pastoralism. Even so, why anti-Mormon ministers see Mormonism as a threat to their own
denomination is not easy to see. Numerically the traditional Churches are stronger, operate in
more countries, and have more real estate.
The majority of converts to Mormonism did belong to any specific church which is not the same
as saying that they did not have a nominal religion. There have always been more of Horton
Davies' "stable and religiously conservative" people in the population who never saw the inside
of a church because they and the churches do not communicate. But why attack the Latter-day
Saints for their own shortcomings and failures, or show jealous rage because of personal choices
people make?
What is experienced by Latter-day Saints as enlightenment, increased spirituality and the road to
salvation, is described by their enemies as brainwashing, deception and victimisation. They do
not hesitate to add insult to injury by claiming that they themselves can "think for themselves,"
but that Mormons, who they speak of as "caught within the cults," are not able to think for
themselves. It is a more complex version of "I'm clever and wise, and you're dull and stupid!" A
better paradigm of arrogant pride is hard to find. Mormons are constantly accused of being
incompetent in matters of religion, faith and spirituality. It is argued that if the writer is correct
in what he or she thinks, and they always assume that they are, then the Mormons must be
wrong. It's just that simple. Having reached that conclusion they might be expected to sit back
and relax. But it is not sufficient to merely point out "Mormon error," they set about to bring
down the whole system by attacking the meaningful faith of millions exercise their consciences
differently. The controversies are always about differences from the arbitrary normative values
determined by the controversialist.
The claims that Mormons are "in bondage" and "held captive" by "webs of deceit," or that they
are "duped" by leaders smarter or more cunning than them, is held to be sufficient proof of
deviation from orthodox norm to justify attacks by purist Christians, whose thought, conduct,
and practice are aligned with the norm. Accusations of bondage, captivity, deceit, duping and
deviation made against Latter-day Saints is taken as proof that they are "harmful", and this
understanding of Mormons as harmful justifies extreme activity being taken against them.
The invective used by anti-Mormon ministries would not be out of place in a Roman
amphitheatre where men and women were thrown to the lions or torn apart by other wild beasts
simply because they were Christians. Or in a Nazi gas-chamber where innocent people were put
to death because they were racially "unorthodox." Hatred directed towards Latter-day Saints is
often intense: even those claiming to act out of love for their "Mormon friends" cross the line
that isolates friendship and love from enmity and hate.
Why do other denominations criticize the Mormon Church...it should be

sufficient to reply that many criticize your church because it was founded on the
conviction that all other churches were false, apostate .... I am sure that you can
understand that for churches or individuals to be critical of Mormonism is not
unwarranted, for they are only defending what they believe to be true against a
clear attack. 320
Not for Gruss the teaching of Jesus.
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate
156
All Rights Reserved
156
thine enemy. But I say unto you, Love your enemies, bless them that curse you,
do good to them that hate you, and pray for them which despitefully use you and
persecute you; that ye may be the children of your Father which is in heaven.321
This has been the Mormon response for many years. Why has no one ever thought of loving
their enemies, or those they consider to be their enemies? Careful reading of the charges levelled
against The Church of Jesus Christ of Latter-days Saints and its members reveals that the
accusers are indulging in a theology of difference. If Latter-day Saints are different, they argue,
they must be wrong, and must be attacked. The language used by the adversaries is not the
language of Christianity, but the language of a deadly and final warfare.
157
All Rights Reserved
157
1111 4708 Jan 97
CHAPTER TWENTY-FOUR
THE NON-CHRISTIAN IMAGE OF MORMONISM
The gentleman is indebted to his imagination

for his facts.
Richard Brinslay Butler Sheridan
Propaganda has a long history. Most people of the twentieth century equate propaganda with its
sinister application in Hitler's Nazi Germany. Under that regime it was an effective force applied
against Jews, who were Hitler's political enemies, and against other groups which Hitler's
scientists had decided were unfit to live either because they were non-Aryan or else because they
were mentally and physically disadvantaged. The objective of propaganda is to convince people
that ideas and actions such as the vilification, tormenting or extermination of a racial, political or
religious group, is .acceptable. Propaganda operates by feeding information produced by
exaggeration, distortion and misrepresentation of negative stereotypes designed to lead to the
auditor towards a determined collection of ideas and conclusions.
Propaganda is usually simple because simplicity side-steps the cognitive and judgemental
processes of intellectual activity. The aim is not intellectual conviction but emotional persuasion
in the guise of intellectual conviction. Its primary appeal is directed against uncertainties and
fears. It incites by appearing to demonstrate that the enemy is responsible for those uncertainties
and fears. Hitler's propaganda imaged the Jews as grasping, baby-killing, sewer-rats. The
purpose was to identify Jews as subhuman (untermenschen), in public consciousness. Once the
Jews had been de-humanised no voices were raised against their destruction. Used in this manner
propaganda is dishonest, anti-intellectual and deadly effective. Himself a victim of the Nazis,
Pastor Niemoller's self-accusation expresses this point.
First they came for the Jews

and I did not speak out -
because I was not a Jew.
Then they came for the communists

because I was not a communist.
Then they came for the trade unionists

158
All Rights Reserved
158
because I was not a trade unionist.
Then they came for me -

and there was no one left
to speak out for me.
The main thrust of propaganda is to show that the enemy is not like ourselves. This was done so
effectively under Hitler's influence that the idea of Jewish "difference" insinuated its way into
the German psyche so deeply that in very few years otherwise decent Germans witnessed the
destruction of German Jews' property and the beating, even killing of Jews in the street without
demur. How was Hitler able to achieve this?
The internal problems which had given the Nazis their first few seats continued to
worsen. Unemployment rose yet again, reaching three million by the end of 1929.
Both workers and employers were its victims. Small businessmen suffered
equally with those on the factory floor. As the economic distress grew, the Nazis
denounced Jewish 'wealth' and 'conspiracy'. In Berlin on 1 January 1930 brown-
uniformed Stormtroopers killed eight Jews: the first Jewish victims of the Nazi
era. For the next nine months, Jews were molested in cafes and theatres, and
synagogues were constantly interrupted by these uniformed hooligans, already
dignified by the title 'Party Members'.322
Anti-Semitism was not Hitler's invention, it had deep roots in European religion and culture
which he was able to tap. He was assisted by the perseveration of institutionalised Christian anti-
Semitism. Luther, the great Reformer, was also the apostle of anti-Judaic hatred.
First, their synagogues should be set on fire, and whatever does not burn should
be covered with earth so that none shall ever see its ashes or even a stone of it.
Their homes are to be broken down and utterly destroyed. Then Jews should be
housed in a single place, even a stable, like Gypsies, that they will learn they are
not the masters of our land. They should be made to labour, earning their living
by the sweat of their noses. If they are then still dangerous these poisonous bitter
worms should be stripped of their property and belongings which they have
obtained from us by extortion and usury and driven from the country never to
return.323
Hitler de-naturalised Jews by law. Although many families had lived in Germany for something
like a thousand years, Nazi legislation debarred them from exercising or even claiming German
nationality. Hitler made his attitude towards Jews clear in 1922 when he announced,
The Jewish people stand against us as our deadly foe, and will so stand against us
always, and for all time.324
One year later under the pen of Jew-baiter, Julius Streicher, Der Sturmer announced "The Jews
are Our Misfortune". Hardly a page of Hitler's autobiography, Mein Kampf is free from anti-
Jewish abuse. He describes Jews as "evil...impure...and inferior." In this masterpiece of paranoia
159
All Rights Reserved
159
he has a singular vision of Jews and their supposed attack on German race and culture,
suggestive of illiberal attacks on Mormons and Mormonism.
The black-haired Jewish youth lies in wait for hours on end, satanically glaring at
and spying on the unsuspicious girl whom he plans to seduce, adulterating her
blood, and removing her from the bosom of her own people.
The Jew uses every possible means to undermine the racial foundations of a
subjugated people. In his systematic efforts to ruin girls and women he strives to
break down the last barriers of discrimination between him and other peoples.
The Jews were responsible for bringing Negroes into the Rhineland, with the
ultimate idea of bastardizing the white race which they hate and thus lowering its
cultural and political level so that the Jew might dominate.
For as long as a people remain racially pure and are conscious of the treasure of
their blood, they can never be overcome by the Jew. Never in this world can the
Jew become master of any people except a bastardized people.325
In his book Hitler defined his programme for dealing with Jews. He would expose them and the
danger they posed to Aryan life and culture, describing them as "maggots in an abscess".326 He
decided that no understanding was possible with such people; they could only be dealt with by
the "hard and fast 'Either/Or'". In time he disclosed his "final solution," which was the murder of
all the Jews he could get into his death camps. Jews were no longer treated as human beings.
Even infants and children were not safe from the horrors of the regime nor were grey hairs or the
frailty of advanced age exempt from the common-place brutality which characterized the anti-
Jewish character of the Third Reich. Hitler's programme was simple but effective. His
propaganda machine churned out as much anti-Jewish sentiment as possible. Everything which
could be laid at their feet whether guilty or not, was made available for public consumption.
Individual acts of violence against Jews were encouraged and went unpunished as a matter of
official policy. This encouraged faint-hearted anti-Jews to become bolder in their persecution.
By the time the state was openly involved in beating and execution of a few Jews, the practice
appeared very normal in the eyes of great masses of German people. From there it was a small
step to the death camps which claimed the lives of at least six million Jews; maybe as many as
eight million: the final figure may never be known.
Anti-Mormon persecution follows closely that of Hitler. It is not surprising that the initial
impulse for this book came during a lecture on the Holocaust in Leeds University. Differing only
in scale a similar programme has been applied by the enemies of Mormonism as has been used
against Jews. To this end much anti-Mormon propaganda is dedicated to exposing Mormons and
Mormonism not only as non-Christian but as "evil" and "Satanic". Whereas Jews were shown to
be non-Aryan polluters of German blood and culture, Latter-day Saints are shown as non-
Christian polluters of the ancient faith. For this reason much anti-Mormon polemic is couched in
160
All Rights Reserved
160
the language of warfare.

No charge brought against Mormonism has greater impact than the allegation that Mormons are
not Christians. This is delivered in various ways from direct denials:
• [Mormonism is] irreconcilable with the Christian faith.327

• [Mormons] cannot honestly claim to be Christians at all...Mormon beliefs
are neither true nor Christian.328
• [Mormonism] does not deserve to be called a Christian religion...is basically
anti-Christian and anti-Biblical.329
• [Mormonism].differ[s] from the true Christianity of the Bible.330
• [Mormonism].cannot be Christianity.331
• [Mormonism].is a cult and not a Christian church.332
• [Mormonism].differs from evangelical Christianity in five major ways and
in numerous minor points.333
• The Christian view of salvation is very different [than that of the
Mormons].334
Some employ more oblique references which may be phrased in comparative

form:
• One is hard put to see any relationship between Mormon belief and Biblical
Christianity.335
• [Mormonism is].nothing more than pagan blasphemy dressed up in christian
[sic] garb.336
• The fundamental difference between Mormons and Christians.337
• [Mormonism is].powerful, its missionary programme immense, and its
inroads upon the Christian faith tragic.338
• The first of their 'Articles of Faith' gives the impression of sound orthodox
Christianity.339
• A clever, and I believe, deliberate attempt to deceive the näive into believing
that Mormonism is
• a Christian religion.340
• Scholastic dishonesty and semantic trickery are apparently standard Mormon
practices in their ever expanding attempt to appear as Christians, which they
are not!.341
• The labyrinth of antichristian dogmas which constitute Mormon theology.342
• All [Protestants] consider the Mormons a non-Christian cult!343
• [Mormons].have not in the past hesitated to employ deception in their effort
to mimic orthodox Christianity.344
• Like Mormons, Christians...like Christians, Mormons... 345
• [Mormonism is].a cleverly designed counterfeit of the Christian
religion...the filmy coat of pseudo-Christian testimony.346
These direct pronouncements contain a more profound element than simple statements of denial.
They claim to know the 'clever designs' by which The Church of Jesus Christ of Latter-day
161
All Rights Reserved
161
Saints 'pretends' to be Christian. None of these writers informs their readership why Latter-day
Saints are so intent on this deception. In other of their statements they claim knowledge of
something more sinister lurking deep within Mormonism:
[Mormonism is] polytheistic and anti-Trinitarian masquerading under Christian

terminology in a clever attempt to appear as 'angels of light' when in reality they
are 'ministers of Satan.' 347
[Mormonism].may appear Christian by human standards of judgement...but under
the veneer of professed Christianity lies the denial of 'the only Lord God and our
Lord, Jesus Christ' and the subtle substitution of 'another gospel'.348
[Mormonism is] as unchristian as any of the eastern cults.349
Their description of the Father, Son, and Holy Ghost is not that of the Trinity of
the Bible... No Mormon can claim today that he has eternal life in Christ.350
They differ from the true Christianity of the Bible.351
[Mormonism is].polytheistic (believing in many gods), unlike true Christianity
which is Monotheistic. Mormonism, therefore, is not truly Christian.352
All the foregoing serve to demonstrate the systematic de-Christianization to which Mormons are
constantly subjected. It will be noted that many writers do more than simply state the non-
Christian nature of Mormonism by introducing alien interpretations of the faith of Latter-day
Saints. Once the process has begun anything can be written about Mormons regardless of its
distance from the truth. This material is disseminated and received by those whose critical
faculties are subjugated to the control of anti-Mormon ministers. De-Christianization distorts
Mormonism and reconstructs it into an image created by the engines of a hidden agenda to
present its message that Mormonism is not Christian.
Although each anti-Mormon writer presents their own version of Mormon reality according to
their faith positions, experiences and prejudices, it is in Brinkerhoff that we find a most extreme
example of the construction of an image of Mormonism that lies so far outside of recoverable
facts and available history that it defies belief.
One should look to the very fertile imagination of ambitious men...for the ideas
that have been developed into the teaching of the modern Mormon Church.353...
[the Mormon Law of Sacrifice] is an almost exact parallel to the ancient Persian
Zoroastrian teaching that the human spirit in the preexistance [sic] agreed to come
to earth to help god (Ahura Mazda) in his struggle to wrest the earth away from
the devil (Ahura Mainyu [sic]). The Mormons believe in pre-existance [sic] and
they accept that they are joining in the fight to do what they can to help their god
[sic] win the battle. However they use the names Elohim (their father god [sic])
instead of Chaos (the Persian father god), Jehovah, (Jesus who is the good
son/god), instead of Ahura Mazda (the Persian son/god), and Lucifer (the evil god
and brother of the good god) instead of Angra Mainyu (the Persian evil brother of
the good god). Sounds incredible doesn't it? How can the Mormons claim to be
biblically based when their beliefs are patterned directly on the Persian
Zoroastrians?354
162
All Rights Reserved
162
Brinkerhoff imitates the practice of many writers in that he takes anything for which he can find
a parallel without exploring the underlying doctrine or practice. Were he to complete his
research he would find that many similarities exist between greatly varying religious traditions,
but these similarities do not signify dependence. Brinkerhoff misses this point in his blind attack
on Mormonism. Most Christadelphians have greater respect for truth than Brinkerhoff. Charges
are easy to frame and easy to believe if anyone wants to believe them. It is easy to accept
irrational theories as the truth about Mormonism when it is written or spoken by those in
positions of trust such as ministers, religious writers and scholars. Some writers reach strange
conclusions for the wrong reasons as two statements from Butterworth's book will demonstrate.
Joseph Smith is the true Messiah.
Jesus was his forerunner. Jesus...did not exist before his birth on earth.355
Why should anyone believe these statements since they are diametrically opposed to the widely
known official and accepted Mormon positions on the place and role of Joseph Smith and his
relationship to Jesus Christ? Why would they be believed when Latter-day Saints believe not
only in the pre-existence of Jesus but of everyone else? The answer is "because they are written
in a book." The present writer's youngest son was taught Religious Education from this very
book at Almondbury Junior School in Huddersfield a few years ago. Other statements from the
book demonstrate a lack of respect for the fundamental tenet of scholarship which is to be sure
that one's facts are accurate. This case serves as a warning of what may be produced when a
fertile imagination is coupled with the desire to injure.
How justified is the accusation that Latter-day Saints are not Christians? Is there any justification
for the claim? Or is it a clever and potent fiction to prevent non Latter-day Saint Christians
looking too closely at the claims of the Church? In spite of Latter-day Saint belief in the divine
Sonship and Redemptive death of Jesus Christ, there are some obvious points of difference
between Latter-day Saint understanding and that of mainstream Christian churches. The most
important of these is the Mormon rejection of the Nicean and Chalcedonian definitions of the
Godhead. Whilst this has long been considered to be one of the prime tests for Christian
orthodoxy it has not always been so. The Athanasian Creed which is supported by the definition
has not always enjoyed the unanimous confidence of the Christian Church. At other times the
Arianist Creed has been held to be orthodox, thereby relegating the Athanasian Creed to the
position of a heresy.
There is no positive confirmation of the Nicene or Chalcedonian doctrines in the New
Testament. Nor is there any positive unarguable Trinitarian teaching in the early documents of
Christianity, as familiarity with the Church Fathers' writings and Eusebius' Ecclesiastical History
etc., will prove. The history of the early Church is the history of conflict, as its ministers and
theologians hammered out and sometimes fought about the basic meanings of Christianity.
Christian theology and Christology were forged in the white hot furnaces of argument,
contention, and conflict. Many paid for their 'heretical' beliefs with their lives.
The view of the New Testament Church continuing in faith, doctrine and practice until the
present time with little or no variation is overly simplistic. Christianity was originally perceived
163
All Rights Reserved
163
as Judaism given a new impetus and direction by the appearance of the Messiah. It was viewed
by the Romans as a Jewish sect, and by some Jews as a Jewish heresy. There is no sign of Jesus
abandoning the Temple. He sought to elevate the understanding of the Temple and other ancient
teachings. He sought to heighten the sense of morality that was the soul of the religion of ancient
Israel. He was a restorationist, seeking to restore lost meaning to doctrines and practices whose
roots and foundations had been abandoned by Pharisaic re-interpretation of the Law after the
Exile.
The tremor which shook the early Church was the extension of proclamation and membership to
non-Jews. The mission to the Gentiles was fortunate to have a man of the insight, inspiration and
energy that was Paul's. Trained as a teacher of Jewish Law, a Rabbi and a Pharisee, he
understood the need for the universal expansion of the Saviour's message. He understood it
better than some of the brethren in the Jerusalem branch of the Church, even better than Peter.
Other problems beset the young Church, many of them difficult because they were the result of
novel situations with which those brought up in conservative Judaism were unable to cope.
There is scriptural evidence that the college of Apostles sought and received inspiration for some
of these problems: the replacement of Judas in the college of Apostles for example, among
others.356
Other problems proved to be more difficult. The councils of the second and third and fourth
centuries were bitter and acrimonious affairs. Outbreaks of fighting were common. Eventually
some of the most fundamental doctrinal issues such as the nature of God and Jesus Christ were
settled not by inspiration, but by the edict of the pagan Constantine. A conservative Protestant
writer has detailed many of the difficulties faced by the Primitive Church:
[From the writings of the Apostolic Fathers] we can see that the signs of
deterioration were disturbing the Church. In the course of the next four-hundred
years that deterioration increased steadily....The following unscriptural doctrines
and practices had become deeply rooted in the Church:
• Prayers for the dead;

• Belief in purgatory;
• The forty-day Lenten season;
• The view that the Lord's supper is a sacrifice, and that its administrators are priests;
• The sharp division of the members of the Church into clergy and laity; the
veneration of martyrs and saints and, above all, the adoration of Mary;
• The burning of tapers or candles in their honour;
• Veneration of the relics of martyrs and saints;
• The ascription of magical powers to these relics;
• Pictures, images and altars in the churches;
• Gorgeous vestments for the clergy;
• More and more elaborate and splendid ritual;
• Less and less preaching;
• Pilgrimages to holy places;
• Monasticism;
• Worldliness;
164
All Rights Reserved
164
• Persecution of heathen and heretics.357
Kuiper continues to relate how the influx of heathens and pagans into the Church brought
problems which changed the nature of the Church. These converts brought into the struggling
Christian Church their old pagan forms of worship and belief and invested them into the Church.
The result was several significant changes of its intrinsic nature. Eventually the Church "was
overwhelmed and could not handle the situation."358 Whilst Kuiper is an Evangelical Protestant
who feels under no constraint to speak kindly of the Roman tradition, he can not be accused of
overstating the case. The most severe critics of the Roman Church were important persons
within that tradition. For this reason Kuiper's testimony can not be lightly set aside.
The early years witnessed the Church's struggle for identity as it reacted to the tensions
introduced by its varied society. As Judaism had itself been sectarian, so sectarianism became
characteristic of Christianity. Many groups within it claimed to have the core doctrine and
accused other sects of being heterodoxical. As we have seen persecution became a common
practice of the Church. The nature of the Primitive Christian kerygma and its vehicle the Church
is not dealt with here since that information is freely available elsewhere. The Latter-day Saint
position is that the early Church eventually deviated so far from the doctrines of New Testament
Christianity that a universal apostasy resulted and that the Restoration was effected by divine
direction to reverse the situation. The Restoration brought back prophetic and apostolic direction
which had been absent for so long.
Mormons do not consider the contributions made by generations of Christians throughout the
period of apostasy as without value. On the contrary, it is recognized that a great debt is owed to
the many brave souls who struggled, often against great difficulties, to develop and maintain
meaning in the Christian life. A vast obligation is owed to those who generated profound
insights into God and his creations; to those who studied the scriptures in order to gain
awareness of Christian virtues; and to those who encouraged others to practice them. Our debt to
those who sought to follow the Saviour's example is boundless. Often amidst difficulties and
dangers they established traditions of virtue, service and devotion which has in large part
contributed the most valued Christian traditions and prepared Western civilisation to reach the
highest standards of culture, morality, and spiritual awareness.
In course of time an increasing understanding of the scriptural message reduced the hold on the
minds of people in matters of religion, and most others matters, which had been enjoyed by the
Roman Church. Many reformers appeared from within Mediæval Christianity. Disagreement
amongst themselves as to the direction and extent of reforms, caused the fragmentation of a
great movement. It is specifically because of the lack of any central agreement among the
reformers that Protestantism continues to suffer its intrinsic tendency to splinter, and it is
precisely this tendency that prepared the ground for the Restoration of the Gospel.
Increasing numbers of denominations while creating much heated discussion, also contribute to
increasing tolerance. Without such tolerance as has been available the Church of Jesus Christ of
Latter-day Saints could not have survived. Even though the Church has been persecuted it has
also been the beneficiary of a widespread religious tolerance of such breadth as would have been
unthinkable in former years.
In spite of attacks against the Church of Jesus Christ of Latter-day Saints which allege that it is
not a Christian organization, and despite continuing attempts to prove that "the Mormon Jesus"
165
All Rights Reserved
165
is not the Jesus worshipped by other Christians, Latter-day Saints hold fast to their position that
the Holy One of Israel whom they acknowledge as the Son of God the Eternal father, is the
divine Son of God, the Redeemer and Saviour of all mankind. Latter-day Saints acknowledge no
other Saviour. He is the possessor of the one "name under heaven whereby men can be saved."359
In Jesus and his Father is reposed all the trust of members of the Latter-day Saint Church.
Although it is often stated otherwise, Joseph Smith is not worshipped. "Granny" Thelma Geer,
an anti-Mormon publisher and speaker, states that for years during her membership of the
Mormon Church she "sung hymns to Joseph Smith." There are two hymns known to the writer
which allude directly to Joseph Smith, "Oh, How Lovely Was the Morning", and "Praise to the
Man Who Communed With Jehovah." In neither hymn does he replace the object of Latter-day
Saint worship, Almighty God, the Eternal Father. There are some other hymns which refer to
prophets, but in each case they are seen as blessings from God, sent by Him to guide his children
in his behalf, and to shed God's light for them in a darkened world. "We thank thee, O, God, for
a prophet to guide us in these latter days," is a typical example. Thelma Geer is either genuinely
mistaken in what she was actually doing all those years, or else she is deliberately lying about
her own experience to cause mischief to Mormons.
The denial of Christian status to latter-day Saints has recently been highlighted in an example of
institutionalised bigotry and prejudice. Four GCSE scholars at Home Valley high School near
Huddersfield, submitted projects based on the Church of Jesus Christ of Latter-day Saints for
examination as part of their Religious Education examination. They were informed the Midland
Examining Group had disqualified their work because Latter-day Saints were not a Christian
religion.360
President Ezra Taft Benson has said,
No other single influence has had so great an impact on this earth as the life of
Jesus the Christ. We cannot conceive of our lives without his teachings. Without
him we would be lost in a mirage of beliefs and worship, born in fear and
darkness where the sensual and materialistic hold sway. We are far short of the
goal he set for us, but we must never lose sight of it; nor must we forget that our
great climb toward perfection, would not be possible except for his teachings, his
life, his death, and his resurrection.361
166
All Rights Reserved
166
1264
CHAPTER TWENTY-FIVE
IMAGES OF MORMONISM AND MORMONS
A strong, dogged, unenlightened opponent...

Matthew Arnold
When Joseph Smith learned that Oliver Cowdery was to publish a history of the early days of the
Church, he wrote a letter to him saying,
I have been induced to give you the time and place of my birth; as I have learned
that many of the opposers of those principles which I have held forth to the
world, profess a personal acquaintance with me, though when in my presence,
represent me to be another person in age, education, and stature, from what I am.
Either his persecutors had made genuine mistakes and had identified the wrong man, or else they
were determined not to be restricted by the facts of history in their efforts to construct for
Mormonism an image which would ensure that its teachings would never be embraced by those
who became familiar with their image. To achieve this end the, language used in descriptions of
Mormonism and its followers is intemperate. For example, one writer gives a brief but fair
account of the Latter-day Saint Church but is unable to leave the reader with the favourable
impression he has created.
FINAL ASSESSMENT
[Mormons are] an admirable people in many respects....Their doctrines are wildly

eccentric, however, and show as wide a divergence from the Christian faith as
does, for example, the faith of Islam.362
The sting in the tail leaves the uninformed reader with the impression that The Church of Jesus
Christ of Latter-day Saints has more in common with Islam than it does with Christianity which
it simply untrue.. Others have widely divergent theories of the dependence of Mormonism on
other belief systems. We have already seen Brinkerhoff's argument for a Zoroastrian
dependence; Decker and Hunt' have different ideas. They claim that Mormonism is directly
connected with:
occult bondage363
occult power364
167
All Rights Reserved
167
Hindu concepts365
the LDS/Hindu connection...occultism366
right on target with the Hindu/Buddhist occultism
the New Age movement367
Mormons have begun to work closely with the Unification church, headed by
Korean Messiah Sun Myung Moon368
secular humanism...makes man the center and measure of all things. So
369
does Mormonism ...
as in nature (witchcraft) religions, so in Mormonism370
Smith was a classical humanist atheist371
All the foregoing statements are designed to steer the reader away from the essential Christian
foundation of the Mormonism and towards other putative origins. This destruction of the true
foundation of Mormonism is vital to the task of creating a false reality of in the mind of the
uninformed reader. One author who does this despite knowing that it is patently false is former
Latter-day Saint minister J Edward Decker.
Decker, now the director of an anti-Mormon ministry, claims to have been a Mormon for
"almost twenty years".372 He knows that the interpretation he applies to his twenty years of
membership in the Latter-day Saint Church is based, not on his experience, but upon special
pleading laced with distortion by his bitter anti-Mormon spirit. There is no other way he could
honestly represent his twenty years of membership as years dedicated to occultism and Satanic
bondage.
McCormick offers another foundation for Mormonism in "spiritism".373 Others see Freemasonry,
or Catholicism, or Protestantism or some other 'ism' as its foundation. But it doesn't concern the
myth-makers what kind of image they create as the alleged reality of Mormonism: any image
that does not represent it as it is experienced in the lives of Latter-day Saints is employed to
promote the anti-Mormon cause. The more bizarre and untruthful, the better to serve their
degraded purposes.
It was from the masons that Smith derived the ceremonies and symbols now
known as the 'endowment'...these childish activities performed in the temples.374
Mormon magic underwear...secret Masonic markings...an occult talisman...they

encounter barbaric bloody oaths.375
Taking in the sweep of publications available on Mormonism, it is difficult not to be impressed

by the ingenuity of the writers and the variety of their explanations. When these are taken
together, as parts of the whole, the results are often essential contradictions, as the following
extracts show:
• polygamy is still common among [Mormons].376

• They emphasise the value of family life.377
168
All Rights Reserved
168
• Conversions to Mormonism...resulted invariably in the disruption of family life.378
• On the whole Mormon missionaries are not nearly as well-drilled in the doctrines of
their
movement.379
• Mormon missionaries...are well-trained and prepared to discuss their Church's
doctrines.380
Apart from such contradictions, commentators are almost unanimous in their

representation of Mormonism as underhand and deceptive:
• persistent-ruthless-deceitful.381
• a long history of intrigue and suppression.382
• un-Biblical: ...thousands of contradictions between the Bible and Mormon
doctrines.383
• ravening sheep-stealers: With an annual crop of new missionaries, the Mormon
leaders can designate a target area and send thousands of missionaries to saturate the area
with Mormon literature.384
The foregoing are a broad selection of the many charges made against the Church. They create
an image of a "Satan-inspired, occult religion," "masquerading as a Christian denomination," but
which involves "secret barbaric practices" behind the doors of its holy Temples. The images
projected are of Church leaders who lie and deceive to hoodwink converts into believing they
are being initiated into the Church of Christ and incorporated into the salvic body. Latter-day
Saint leaders are portrayed as distorters of Bible teachings who are "out to get the members of
your church."385
No Temple attending Latter-day Saint considers that they have taken part in barbaric rituals in
the temples, and if those who maintain otherwise were able to view these ceremonies for
themselves they would alter their opinions. In these holy places, Latter-day Saints are instructed
that they are the progeny of a divine parent. They learn that he has marked out for them the way
of salvation. Such teaching encourages profound gratitude for God, and engenders a dependent
relationship with deity. Solemn covenants are made between God and the individual which, if
honoured, will produce a person marked by moral rectitude, obedient to the laws of God and
man, and who consciously strives to be Christlike in all avenues of life.
It is distressing for Latter-day Saints to learn that there are those, who identify themselves as
Christians, but seem unable to find no better employment than the creation of images which do
not represent that which, for Mormons, is the truth and superlative reality of their own lives and
religious experience. Examples of how such images become part of the conscious cultus of some
church organizations are discussed in the next chapter.
169
All Rights Reserved
169
5212 Feb 97
CHAPTER TWENTY-SIX
A CASE STUDY IN ANTI-MORMON ATTITUDES
For without cause have they hid for me their net in a pit,
which without cause they have digged for my soul
Psalm 35:7
What follows in this chapter is not offered as proof of persecution. Rather it is intended to
demonstrate that misinformation and distorted imagery are customarily and deliberately
employed to prepare the minds of some Christian congregations in order to manipulate them into
a state where they are prepared to hold and act upon the opinions they have embraced simply by
trusting the sources of these opinions without requiring themselves to undertake independent
objective study of the subject. That such misinformation is insidiously, perhaps unconscious of
its true nature, is disseminated, and is received in good faith but unquestioned, will become
evident. The most disturbing disclosure is that intelligent and educated people will accept the
most bizarre and nonsensical 'facts' without question. This willingness is fundamental to the
spread of lies and distortions in a persecutory context.
An overseas student of the former Huddersfield Polytechnic College, now the University of
Huddersfield, attended an Anglican church in his home country. He found British Anglican
worship too dreary and uninviting. However, he found a Huddersfield Elim Pentecostal Church
as lively and as fellowshipping as had been his former congregation in Singapore. He reported
conversations and meetings of groups at the Church in which the notion that Mormons were not
Christians was continually expressed. Because of his personal knowledge of the Church of Jesus
Christ of Latter-day Saints he did not agree with his fellows, which caused him no small
discomfort. He had discovered a cultus which was basically hostile, and which held and
disseminated false ideas about Mormonism. Members of the congregation were encouraged to
do the same without serious independent inquiry.386
The primary proposition was developed that anti-Mormonism was a norm in that Pentecostal
Church and that this could be demonstrated by survey. Interviews were conducted in order to
establish a base-line of Pentecostal beliefs practices and attitudes and a questionnaire prepared
that was intended to:
a. Construct an average member profile.

b. Check for proximity to, or deviation, from Pentecostal orthodoxy.
170
All Rights Reserved
170
c. Reveal the presence of anti-Mormon attitudes with opportunities for respondents to

express their reasons for holding such attitudes.
Only material which falls under 'c' will be dealt with in this volume, since that alone addresses
the discussion of persecution through the construction and dissemination of false imagery. Four
interviews were conducted. The first interview was with a Pentecostal minister within
Anglicanism, Jeremy Pemberton.387 He provided information about the history and development
of the Pentecostal movement, suggested suitable reference books and provided other
information.
The second interview was with Pastor Peter Hannam of the Elim Pentecostal Church which was
surveyed. He furnished information regarding the history and growth of the Pentecostal
movement. He also supplied information concerning the congregation (whose pastor he had been
for past thirteen years) which helped to broaden the writer's understanding of Pentecostalism. He
suggested changes to the form of some questions which were gratefully adopted.
The third interview was with Pastor Vincent R.M. Nelson of the Church of God Fellowship,
Huddersfield, who aided the writer to appreciate the variety of forms within the Pentecostal
movement.
The fourth interview was conducted on the telephone with a Pentecostal respondent who had
been kind enough to provide a telephone number and offer further information if needed.
What is Pentecostalism? The last quarter of the nineteenth century witnessed the rise of
evangelism in the established churches. This appears to have been an extension of the "Holiness
Movement" of Methodists who followed John Wesley's teaching on individual perfection. In
many quarters, particularly in Great Britain, the new enthusiasm was viewed with grave
suspicion, and many doubts were volubly and, at times vigorously, expressed as to its
appropriateness in the context of Christian worship. The result was that those who sought the
Pentecostal experience were isolated from the mainstream churches who were often openly
hostile to the new movement, many considering it heretical.
Many churches claim to be Pentecostal. The term itself has gained the meaning that members of
the congregations of various sects or denominations have received the "Baptism of the Holy
Spirit" (Acts 2:1-4). The act of conversion to Christ as Saviour must be followed by the
outpouring of the Holy Ghost which is proved by the recipient speaking in unknown tongues.
The "Pentecostal experience" has surfaced in the traditional historic churches from time to time,
but orthodox hostility to the growth and establishment of the Pentecostal Movement has moved
this "experience" out of the historic churches sectarianizing, even cultifying it into a new
"Church". The separation and hostility encouraged Pentecostalists to look upon themselves as the
"chosen" - specially recognized by God through the endowment of the Holy Ghost - specifically
"set apart" from other Christians. This "uniqueness" led them to adopt an attitude towards
historic Christianity which still forms part of the Pentecostal mind-set and views traditional
churches as not having the sign of God's approval and seal of salvation, which is Baptism of the
171
All Rights Reserved
171
Holy Spirit.
Pentecostals have long been criticised for being "over-emotional",388 a reference to the behaviour
of some of those as the Holy Ghost fell upon them. Donald Gee, who was a leading Pentecostal
minister and chronicler, admits that many mistakes were made in the early days of British
Pentecostalism, and that there were "scenes of undisputable fanaticism" which led to an adverse
press.389 Gee describes the persecution:
It may well cause surprise that a Revival which seemed to possess so many
scriptural features, and to be the answer to so many prayers, should have rapidly
become the object of the most violent attacks from some of the most spiritual
sections and leaders of the Christian Church. The less spiritual ones either heard
nothing of it, or treated it with disdain and held aloof...Fear was inculcated
through garbled reports of what actually transpired in Pentecostal meetings. The
press naturally concentrated on anything spectacular or unusual, and this gave to
those whose only impressions were gained by reading the newspapers, a very
twisted idea of the actual facts. Unfortunately those religious agencies that
unreservedly lent themselves to opposition to the Movement lost no opportunity of
exploiting anything that could promote fear or dislike...Among more select circles
of spiritual Christians there began to be much talk of "counterfeits" until there
were those who bitterly condemned the whole Movement as satanic.390
Harper glosses over the hatred and persecution saying instead that Christians "largely ignored or
rejected" the movement.391 But there were major forces at work which underscore Harper's
somewhat less than full attention. It is from the hostility that was directed towards those
involved in Pentecostalism that what had begun as a phenomenon within the historic churches
moved outside those churches, with many of their members following and organizing
themselves in a distinct manner. The drawing-away of members from other churches was
regarded as "sheep-stealing". The Pentecostal response to these charges was often framed in
intemperate and inflammatory language which helped polarise the antagonists further.392
Initially the only pre-requisite for Pentecostalism was that its adherents must experience a
powerful spiritual experience. The distinctive Pentecostal doctrine owes much to the
fundamentalist movement which was an outgrowth of the Methodist Holiness Movement. The
common springboard which propelled many into the Pentecostal movement was an increased
acceptance of Modernism by Protestants, particularly by those were rising in wealth, which
bought higher education, the handmaiden of the brand of Modernism promulgated by such as the
Anglican Churchmen's Union. This settled for a scientific explanation of the universe rather than
the Biblical one. The poor were denied access to the new thought through their lack of education
and were uncomfortable with the obvious division between themselves and their rich and
educated fellow church-goers. Their lack of education kept them faithful to modes of religious
thought rooted in a traditional conservative interpretation of the Bible. They felt rather than
thought their way through religion, (which still holds true for modern Pentecostalists). They held
fast to the principles described by the 1895 Niagara Conferences which were restated in the 1910
172
All Rights Reserved
172
publication of "THE FUNDAMENTALS: A TESTIMONY TO THE TRUTH". Fundamentalism

purposed to reinforce Biblical explanations of the natural world against the onslaught of
Modernism. It summarised its position by the "five points of fundamentalism", which are:
a. That the Bible is without error of any kind.

b. That Jesus was born uniquely of a virgin.
c. That the sacrifice of Jesus on the cross was to redeem men from their sins
d. That the Resurrection was physical historic event.
e. That the Second Coming of Christ would be an historic event.
In course of time the historic Protestant churches have given ground on each of these points. One
result of this has been to highlight the tensions generated between liberal Protestant
denominations and conservative Fundamentalists.
The Pentecostal Movement is largely a reflexive action against cold Protestant services on one
side, and Christian opposition to baptism in the Holy Spirit and general condemnation of
'enthusiasm' on the other. Those in the Holiness and Pentecostal movements see themselves as
the restoration of the Apostolic Church of Christ effected by their redefinition of and their
commitment to Primitive practice, and in their self-appointed role as the sole recipients of
spiritual truth, they see themselves as those upon whom God has uniquely placed the mark of his
approval - Holy Spirit Baptism.
George Jeffreys formed the "Evangelistic Band" and the "Elim Pentecostal Alliance". From its
origins as a movement despised by traditional Christian Churches, the Elim movement has
outgrown the derision with which Christians once regarded it and has developed into a
respectable denomination with around 400 congregations in the British Isles. Its ministry is
firmly male dominated but the questionnaire responses indicate that this position is under
substantial pressure from congregations that increasingly reflect current societal pressures for
equality of the sexes.
In spite of what must now be considered a respectable pedigree of Christian orientation, and
having made a significant contribution in leading people to Christ, it is remarkable that many
Christian commentators and historians omit reference to Pentecostalism. It may be that
Pentecostals' estimation of increasing understanding between their own denominations and the
historic churches are premature and over-sanguine.
A hundred and thirty questionnaires were delivered to the Huddersfield Elim Pentecostal church.
A hundred and twelve were taken up and twenty-seven completed and returned. The returned
sample represents 21% of the membership. Each Sunday around three hundred persons attend
one or other of the services. The member to non-member ratio of returned forms is 23:4, which
represents 19.8% of members whether attending services or not, and 2.2% of weekly attending
non-members. It is felt that this is a reasonable sample. Nineteen of the respondents have above
average educational qualifications.
173
All Rights Reserved
173
Nine of the respondents either have bachelor degrees or were undergraduates in an institute of
higher education at the time of the survey. Two respondents hold non-graduate teaching
qualifications. Therefore 40.7% of respondents have degree-level education which is an
unusually high percentage of persons having taken higher education in a congregation. Only
those questions from the questionnaire which bear upon our immediate subject are considered
here. It may be that information from other questions is included in the discussions inasmuch as
it is pertinent to the subject.
QUESTION 15. DO YOU KNOW ANY MORMONS?

This is the first of the questions which are intended to demonstrate attitudes to Mormonism. It is
intended to reveal familiarity or unfamiliarity with members of the Latter-day Saint Church.
2 did not answer 7.4%

10 answered "Yes" 37.0%
15 answered "No" 55.5%
The evidence is that slightly more than one third of the respondents knew members of the Latter-
day Saint Church. The question does not explore the level of that relationship, but subsequent
answers demonstrate that they are all superficial.
QUESTION 16. HOW MUCH DO YOU KNOW ABOUT MORMONS?
3 answered "enough" (which is not capable of calibration but shows evidence either of some
knowledge unless it was meant sarcastically.)
3 "enough" 11.1%
8 "nothing" 29.6%
10 "a little" 37.0%
2 "a fair amount" 7.4%
2 "a lot" 7.4%
1 "an expert amount" 3.7%
The responses indicate that 77.7% have little or no knowledge about Mormonism and that only
11.1% claim either to know a lot or have an expert amount of knowledge, although their depth
of knowledge has not been scientifically calibrated and may, therefore, only be considered to
have the value of self-estimates containing both quantitative and qualitative errors. These
indicators of the knowledge of Mormonism have value when we consider the attitudes held by
the respondents, for they will show whether their understanding of Mormonism is based on
knowledge or prejudice. It is unrealistic to expect to 'know' anything substantial about a religion
when one is unacquainted with any of the practitioners of that system.
QUESTION 17. ARE MORMONS CHRISTIANS?
1 answered "Yes" 3.7%

174
All Rights Reserved
174
23 answered "No" 85.1%

3 answered that it depended on the personal beliefs of
the individual Mormon 11.1%
This shows that whilst 29.6% admitted knowing "nothing" about Mormonism, it did not prevent
them from denying it Christian status. This is an early indicator of negative prejudice.
QUESTION 18. HOW CAN A MORMON BE SAVED?
23 answered that Mormons should accept Jesus Christ. 85.1%

(1 of the above added that they should then fellowship with a Pentecostal Church).
3 did not respond to this question. 11.1%
1 answered that belief in Jesus Christ as Saviour as
taught in the Mormon Church was sufficient 3. 7%
The answers showed very little variation from the major themes of "repenting" and "accepting
Jesus Christ", demonstrating that 85.1% of respondents believe that Mormons do not accept
Jesus Christ as the divine Son of God.
QUESTION 19.
WHAT ARE THE SOURCES OF YOUR INFORMATION ABOUT MORMONS?
4 no source 14.8%
4 Mormon missionaries 14.8%
4 the Mormon Church 14.8%
7 official LDS literature 25.9%
3 members of the LDS Church 11.1%
4 ex-Mormons 14.8%
7 the Pentecostal Church 25.9%
11 anti-Mormon literature 40.7%
1 other anti-Mormon material 3.7%
Some respondents claimed more than one source of information. However, their information
was not tested or quantified, so that the extent of the information is not known. Based upon
responses to related questions it would not appear to be extensive in the majority of cases.
QUESTION 20. HAVE YOU READ THE BOOK OF MORMON?
6 "Yes" 22.2%
21 "No" 77.7%
QUESTION 21. WHAT IS YOUR OPINION OF IT? [The Book of Mormon]

The opinions of those who have read it:
175
All Rights Reserved
175
• "Rubbish"
• "Re-cycled biblical material"
• "Mixed-up"
• "Misquoted truth"
• "Valuable and Christian"
• "Biblical plagiarism, imaginative writing"
• "interesting but unreliable"
The opinions of those who have not read it:
• "Revelation 22.18"
• "Untrue"
• "Counterfeit"
• "Of the Devil"
QUESTION 22. HOW DO YOU REGARD JOSEPH SMITH?

Nineteen respondents answered this question (70.3%). The responses are:
• "Misled"
• "Incorrect"
• "False prophet (7)"
• "Deceived"
• "Misguided"
• "Deluded"
• "Sincere but wrong"
• "Deceived"
• "A fraud and a cheat"
• "Bastard - an agent of deceit used by the Devil"
• "Mentally ill"
• "Phoney"
• "Misguided philosopher"
• "Deluded by visitations from fallen angels"
8 did not respond 29.6%

7 a false prophet 25.9%
2 fraudulent or deceitful 7.4%
10 passively wrong or deceived 37.0%
QUESTION 23. HOW CAN A MORMON ENTER HEAVEN?
(24 Responded 88.8%)

1 Mormons can not enter heaven. 3.7%
1 only by becoming Pentecostalists. 3.7%
1 by continuing in their faith. 3.7%
176
All Rights Reserved
176
21 by becoming Christians. 77.7%
Leaving aside the 3.7% who accepted that Mormons were heaven-bound Christians, the response
shows that 85.1% believe that Mormons are not heaven-bound Christians. This is a significant
percentage, especially when so little knowledge about the Latter-day Saint Church and its
members is claimed by so many.
QUESTION 31.
SHOULD CHRISTIANS DIRECT MINISTRY AGAINST CHURCHES THEY DON'T
AGREE WITH?
(6 did not answer this question. 22.2%)

2 depends on circumstances. 7.8%
10 "yes" 37%
9 "no" 33.3%
Some respondees qualified their answers.
Qualified "yes":
• • "Inform the churches they don't agree with, then leave the Holy Spirit to do his
work"
• • "Show them their errors - that they worship Satan"
• • "If we feel that a ministry is contrary to the Word of God"
• • "If that body of people don't know Jesus Christ and sets itself up against the
knowledge of God"
• • "But not so much confrontationally as in loving, polite conversational sharing of the
Word of God"
• • "See Ephesians 4:1-16"
• • "If other churches are inflicting major suffering on people or are blatantly dishonest
or immoral"
• • "To tell the truth"
• • "Other religions should be aware of errors in their teaching"
• • "I don't want them to perish"
• • "Ezekiel 33:1-9"
Qualified "no":
• • "As long as they are Christian!"

• • "It's futile"
• • "They may minister to people needs or oppose non-Christian Churches but not
attack other Christians in a negative way"
• • "Christians should witness to all unbelievers, although I suppose the Holy Spirit
could give you a burden for one group especially"
• • "Ministry should be from the Bible not against anything, however we should be
177
All Rights Reserved
177
warned of non-Biblical preaching etc."

• • "Just be positive in preaching truth"
• • "Ministry should positively proclaim Christian truth"
• • "The Christian ministry should aim to preach about Christ and not knock other
churches"
• • "We don't want to attack them, just love and pray for them"
• • "It depends what you mean by a Church. I cannot envisage that it would be right
for any Church to direct ministry against another Christian Church but it may be
essential to warn people against gatherings which call themselves a church yet are not
Christian (Etc.)"
QUESTION 43: IS THE MORMON CHURCH A CHRISTIAN CHURCH?
(2 did not respond. 7.4%)

1 "yes" 3.7%
2 "don't know" 7.4%
22 "no" 81.4%
CONCLUSIONS
66.6% of responding members had attended the church for at least one year. The cumulative
length of respondent membership is 229 years which indicates a high factor of reliability of their
answers as a measure of attitudes within the particular congregation.
Responses to general questions demonstrate the divisions still markedly evident between
members of the responding Church and the more traditional Christian churches. Slightly less
than half, 48.1%, replied that the Holy Spirit was in the Pentecostal churches but that it was not
in non-Pentecostal churches. However responses to another question showed that 74% of
respondents regarded the differences between themselves and the historic churches as
insignificant. These contradictions perhaps reflect the state of flux of a congregation responding
to pressures from ecumenism which are felt by many of the Christian denominations from which
the sample church has drawn the majority of its members.393
The responses to questions about Roman Catholics show that they are largely still regarded as
non-Christians. Almost 90% regarded them as not knowing Jesus Christ as their Saviour. This is
consistent with post-Reformation Protestant thinking, but whereas the Protestant churches fully
admit Catholics as fellow-Christians, Pentecostal respondents deny to the Roman Catholic
Church the ascription "Christian." However, 59.2% believed that if anyone came to know Christ
within Catholicism they would not have to leave the Roman Catholic Church.
Some responses display deep ambiguities. These may be explained by understanding that whilst
accepting that Pentecostalism has a special mission in a wicked, Satan-inspired world, and
perceiving other Christian churches and movements as essentially less, even "other", from
178
All Rights Reserved
178
themselves both in their Christianity and in their quantitative and qualitative "Truth", there is an
increasing recognition of the value of humanistic principles exercised in a Godly way.
Societal concerns with global human and environmental problems are obviously not capable of
being ignored and are making inroads into Pentecostal consciousness thus generating some
tensions in those whose theological position has traditionally been to separate themselves from
the "World". Even the traditional male domination of the Church's ministry has been given
notice by the responses to question 30 in which a majority are either for or not against, women
ministers.
The primary proposition of this study is that "Anti-Mormon Attitudes Are Part Of The Religio-
Cultural Norm Of The Huddersfield Elim Church." Questions 15-23 and 43 were assigned to test
this proposition.
Of the respondents 66.7% do not know any Latter-day Saints. One third of respondents knew at
least one Latter-day Saint. How well they know them was not tested but the subsequent
responses indicate that in the case of those who did know one or more Mormons the associations
were superficial with the exception of the respondent who had been a member of the Latter-day
Saint Church for one and a half years. This respondent is the only one who understands what
Mormons believe in several important areas, whereas other respondents claiming some
knowledge about them show that their information is unreliable. Almost one third of respondents
admitted to knowing "nothing" about Mormonism. This admitted ignorance is not reflected in
the responses question 17 which asks "ARE MORMONS CHRISTIAN?", for 81.4% answer
"no". If only 70.3% have any knowledge about Mormons but 81.4% say they're not Christians,
how have the 11.1% overhang arrived at their conclusion? If we take only those who claimed to
know more than "a little", who are 22.2% of respondents the overhang leaps to 59.2%. What is
the source of their knowledge that enables them to reach the important judgement concerning the
Christian status of Mormons?
Question 19 probes the respondents' sources of information about Mormons. The figures show
that the majority of respondents relied for their knowledge of Mormonism upon sources
traditionally hostile to Mormonism, and this must raise a warning about the reliability of that
information. Some claimed more than one source. The percentage of individual respondents
relying on unsympathetic material for their knowledge of Mormonism is 77.7% (21 respondents)
which is a highly significant factor pointing to an anti-Mormon norm. The inescapable
conclusion is that anti-Mormonism is part of the inventory of Pentecostalism as far as this
congregation is concerned, and that it is based on ignorance and prejudice rather than on reason
and knowledge.
Ex-members of any church are sometimes disgruntled, but few will deliberately lie about the
doctrine and practices of the church they have left. Most of those who claim to be Christian are
honest. Those who produce anti-Mormon literature, which was a source of knowledge about the
Latter-day Saints for 40.7% of respondents, have their own reasons for treating Mormonism in
the same way that the press and Christian leaders once treated the Pentecostal movement. With
179
All Rights Reserved
179
this in mind it might be expected that Pentecostalists familiar with their own history would be
more circumspect and wary before accepting opinions from hostile materials merely because the
missiles are aimed away from themselves.
More than a quarter of respondents (25.9%) claimed that official Mormon literature was the
source of their information. One Latter-day Saint study guide says:
The first principle of the gospel is faith in Jesus Christ. When we have faith, we
firmly believe he is the Saviour of the world. We accept his atonement and do all
he has asked us to do. We will desire with all our hearts to keep his
commandments. We centre our hearts on him and follow his perfect example.394
It would be hard for a Christian of whatever denomination to find fault with the official Mormon
position. 25.9% claimed that they had learned about Latter-day Saints at the responding church.
This clearly demonstrates that ideas about Mormons not being Christian are current in that
congregation, which supports the primary proposition. While 29.6% claim their information
came from Mormon missionaries or from the Mormon Church itself. Brief visits by Latter-day
Saint missionaries are unlikely to provide sufficient depth of understanding for anyone to make a
sound judgement about the nature of Mormonism. An isolated visit to a Mormon Church is
likewise unlikely to provide sufficient information to lead to a balanced judgement of these
major issues.
Questions 20 and 21 deal with the Book of Mormon. The first asks whether the respondent has
read the book, and the second asks for an opinion of it. 22.2% had read it and 77.7% had not.
Ten respondents offered opinions including four people who had not read it. Clearly their
opinion about a book they had not read had to come from another source, and since all four gave
negative opinions it can only be concluded that their opinions arise from a negative source, and
that they have permitted their judgement to be coloured without questioning the information
they have absorbed. Of those who had read it six offered their opinions. Five were negative and
only one positive. The positive opinion stated that it was "valuable and Christian" and was held
by a former member of the Latter-day Saint Church who was probably the only one familiar
with the Book of Mormon and its contents who had not read it prejudicially.
Question 22 dealt with opinions about Joseph Smith, the Mormon prophet. 70.3% responded
with at least one opinion.
7 a false prophet. 25.9%

10 passively wrong. 34.0%
2 fraudulent or deceitful. 7.4%
Again the level of negative responses prompts one to enquire as to the source of knowledge.
With 37%, little over a third, knowing any Latter-day Saints, and that acquaintance at best
superficial, according to the available evidence; and with only 18.5% claiming to know more
than "a little"; and with 85.1% out of a total of 166.5% (some had more than one source),
180
All Rights Reserved
180
admitting a hostile source for their information, it is hardly surprising that they do not hold
better opinions of Mormons and Mormonism. It is probable that those who have either no
knowledge or a little knowledge of Joseph Smith, believe him to be a false prophet for no other
reason than because he must be!
It appears evident that the members of this church have fallen into the trap of believing what "an
enemy hath done". Their fault, if it is a fault, is believing what issues from those ministries who
call themselves Christian but whose methods are redolent of less savoury propagandists. Whilst
there are differences between Mormons and Pentecostalists, as the Pentecostalists have
differences with mainstream churches, and whilst these are readily admitted, it should not be
necessary either to believe distortions or misrepresentations, nor to disseminate them either
deliberately or carelessly. There is no evidence available from the questionnaire responses which
proves other than that the majority of negative opinions held by the respondees are sincerely
held. They are, as one respondent said of Joseph Smith, "sincere, but wrong".
The question of whether a Mormon can be saved was answered by all who responded to the
question, 88.8%, in terms which indicated that Mormons would have to believe in Jesus Christ
as the divine Son of God and turn from Mormonism. Responses to question 23 supports this, for
77.7% said that to enter heaven a Mormon would have to "become" a Christian. We referred
earlier to the respondent who supplied a telephone number and an invitation to call for further
information. The respondent who knows an inactive member of the Church had written that
Mormons were not Christian, adding that the "basics" (of Christian belief) were:
1. Jesus Christ [is] God's Son [divinity].

2. That he came to earth as a man [Incarnation].
3. That he died on the cross as a sacrifice for man's sin [Atonement].
4. That Christ was sinless.
5. That he rose to heaven [Ascension].
6. That he guides people through the mission of the Holy Spirit.
The respondent was asked that since Mormons believe all these "basics" did that make them
Christian? The reply was that it didn't because they also believed that men could be exalted to
Godhood. Since only further information was sought and there was no intention to convince the
respondent, the more extreme position which the respondent adopted in the face of evidence
which controverted the original position was not defended. The respondent then said that it was
understood that the reasons Mormons did not practice the imposition of hands on female
members was because they thought that to do so would make the sister pregnant. This is an
incongruous interpretation of a statement made by Brigham Young in a discussion on whether
the Holy Ghost was the father of Jesus. His argument against this was to the effect that if
receiving the Holy Ghost was capable of making a sister pregnant, the elders would be afraid to
do lay hands on them in the ordinance of confirmation. It was not his position that this would in
fact happen, but an argument against the possibility. This information was delivered by a well
educated person who is considered to be a good Christian. It demonstrates how even the
educated believer can be deceived into thinking that the most bizarre nonsense is true, and from
181
All Rights Reserved
181
one who claims to have enjoyed "wisdom" and "knowledge" as gifts of the Holy Spirit it raises
interesting questions.
The historical insular nature of the Pentecostal movement has required it to develop a siege
mentality in order to vindicate the belief that it alone has the "Truth". The image of the
persecuted Church as the sole repository of salvic truth, sent to save those who will be saved out
of a Devil-ruled wicked world is not exclusive to Pentecostalism. But these attitudes represent
the majority of its members according to the evidence. 70.3% responded to question 37, "WHAT
DISTINGUISHES A PENTECOSTAL CHURCH FROM A NON-PENTECOSTAL ONE?", in
ways that bear this out.
Another contradiction becomes evident when responses to questions 15 - 21 and 43 are

compared to responses to question 10, "What are the basic values [of your religion]?" 81.4% of
respondents included terms such as "love neighbour", or "love others", or other terms which
indicate treating non-Pentecostals in ways which are fair, kind, tolerant and just. However, the
"Good Samaritan" principle is not extended to Mormons by 81.4% of respondents who deny
Christian status to Mormonism - a remarkable parallel. The evidence is that whilst believing in
fairness and justice and love of neighbour, these admirable Christian virtues are withheld from
Mormons and Mormonism because of blind prejudice.
Attempting to account for the value placed upon anti-Mormon materials and attitudes by those
who once complained about "garbled reports", "very twisted ideas of the actual facts",
"exploiting anything that could promote fear and dislike", and being called "counterfeit" and
"satanic", by their enemies, when they disseminate the same terminology against a denomination
they themselves do not understand, is difficult even under the best circumstances. The
conclusion that a prejudiced anti-Mormon attitude is part of the norm of belief, and will remain
so unless there is a determined effort to establish the position of Mormonism within the
framework of Christian belief by the ministers and congregation of this particular Huddersfield
Pentecostal church is hard to avoid. Why Mormons are regarded in this way and treated in
hostile fashion by their Christian persecutors will be dealt with in the following chapter.
NOTES
182
All Rights Reserved
182
4050 Jan 97
CHAPTER TWENTY-SEVEN
ANTI-MORMONISM - IS IT HONOURABLE?
Remember then, as long as you live, that nothing but strict truth
can carry you through the world, with either your conscience or
your honour unwounded.
LORD CHESTERFIELD
Mormonism is the focus of a multi-million pound industry aimed at its containment and eventual
destruction. Do the writers of such works really believe that what they publish is the truth, the
whole truth, and nothing but the truth? If they do, and if they have arrived at this position by
way of careful study and research of their subject, their honesty should not be impugned. Most
publications can be shown to contain such glaring errors of fact and to be couched in
intemperate and antagonistic language rather than the moderate rhetoric of impartial scholarship.
Latter Day Saints are largely unaware of anti-Mormon ministries. Those who become familiar
with their publications can not harmonise the images they present with the Church of their
experience or its teachings and practices. Antagonistic ministries comb historical documents for
obscure and unusual sayings in writings of the early historical period and claim they are official
teachings. Meanings are distorted to create doctrines were never taught. Statements at variance
with normative Mormon theology were either personal notions or a restatement of contemporary
popular beliefs, but were not Mormon beliefs. Another method is decontextualization: the
transfer of an event into a different context than its original to distort its truth. A patently
dishonest method, as is the extension of official teachings beyond the point of intention. The
resultant exaggeration presented as facts about Mormonism. Truth can be distorted by
exaggeration or understatement. In neither case is truth served. These practices reveal more
about opposing ministries than they do about their victim, The Church of Jesus Christ of Latter-
day Saints. But why do they do it? Part of the answer is discovered in the justification given by
anti-Mormons for their publications. Coping With The Cults states its primary purpose to be:
To equip Christians to witness effectively to cult members and win them for
Christ...[our] burden [is] for those trapped in the cults...with many souls set free
from the cults.395
Anti-Mormon publications refer to Mormonism as a cult or sect. These words are used in a
pejorative, demeaning and derogatory sense removed from their standard English or sociological
meanings. This is part of the process of marginalization necessary to accomplish the de-
Christianization of Latter-day Saints. The impression is given that members of the Church of
Jesus Christ of Latter-day Saints are somehow "trapped" inside the "evil system of Mormonism."
183
All Rights Reserved
183
Martin expresses his interest in releasing "trapped cult members." In a disagreeable book he
writes:
All interested Christian pastors, teachers and workers will receive reliable,
documented information on the major cults...there is a chance to effectively
answer the cults and present them with the Gospel in a context of enlightened and
equipped Christian workers "speaking the truth in love."396
Expressions of love are not evident in the book. A contribution from the Christadelphian Dawn
Book Supply explains its purpose to be:
to look briefly at some of the teachings of the Church of Jesus Christ of Latter
Day Saints to see whether their gospel is similar to that which was taught by the
apostles, or whether it is entirely different. If it is a different gospel then, in view
of the apostle's words, true Christians can have nothing to do with it.397
The book starts with its conclusion and manipulates its way through evidence collected and
presented support its proposition. Burrell's Mormonism does not explain its purpose but is
published in the MODERN HERESIES SERIES evidently to alert readers of the heretical nature
of Mormonism, in anticipation that by means of this warning they will not be deceived by a
"ravening (Mormon missionary) wolf )".398 Christie-Murray's A History of Heresy ought to have
been a scholarly appraisal of religious movements outside the main stream of 'orthodoxy,' but his
failure to research denies it a place among the scholarly literature of religious studies. Sanders
and Wright's Some Modern Religions whilst poorly researched and undocumented is at least
honest as to its purpose because it sees "modern faiths" as Christianity's "rivals".
Numerous rivals to orthodox New Testament Christianity have appeared...many

of these modern faiths are vigorous in their efforts to propagate their views...This
small book is designed to give the basic information required to enable [...]
comparison to be made in respect of some of the most popular of these rival
faiths.399
Gruss admits that "The non-Mormon could easily be envious of what he sees in the LDS
Church." But lest anyone should get the impression that he is motivated by envy to attack
Mormonism in his book he explains that,
Many criticise your [Mormon] church because it was founded on the conviction
that all other churches were false, apostate.
He continues to argue that anti-Mormonism as a Christian response is,
Not unwarranted, for they are only defending what they believe to be true against
a clear attack.
He presses his point of view even further, citing the Bible as justification for anti-Mormon
184
All Rights Reserved
184
activities on the grounds that by engaging in them they are being obedient to the direction to
"earnestly contend for the faith."400 This admonition was given to the Church to struggle against
false teachers who had infiltrated its branches, yet Gruss finds no difficulty extending the
injunction from the particular to the general. The co-authors of Some Modern Faiths also explain
their reasons for publication.
It is still largely from the more established sects examined in "SOME MODERN
FAITHS" that the mainstream churches face a more vigorous challenge.401
One of the authors of this work does not hide his feelings under pretended love for his victims.
In fighting mood he steps right up and claims a Satanic origin for all non-traditional churches.
It is incumbent upon Evangelicals, not only to indoctrinate their own members,

but to raise a warning voice against the insidious encroachments of these Satanic
counterfeits of true religion. Too long have we allowed the cults to win by
default. The purpose [of this book is] to enable ordinary Christians to resist the
blandishments and refute the errors of these cults.402
Whilst identifying the devilish nature of other Christian movements he lays some of the blame at
the door of traditional churches in their failure to answer the spiritual needs of Christians.
Hoekema also takes the mainstream churches to task because they have:
Failed to emphasize certain important aspects of religious life, or have neglected

certain techniques. One of the main purposes of this book will be to expose the
many pernicious anti-Christian teachings which the cults are disseminating...[it]
may even serve as rebukes to the church, accusing fingers pointing at its failures
and shortcomings, its coldness and its lack of zeal.403
Even as they admit their own faults and failings, anti-Mormon ministers harshly criticize their
enemies for achieving what they themselves are failing in. They would be better employed
putting their own houses in order. The most common reasons for the existence of anti-Mormon
ministries and publications may be summarised as a response to the perceived threat from the
LDS Church to traditional historical churches. This is sometimes seen as "sheep-stealing", by
which is meant the conversion of members of their own congregations into the Latter-day Saint
Church. Often the simple act of active proselytising by LDS missionaries is considered
objectionable, as one minister put it, "among people for whom I felt a responsibility." 404 For the
most part Mormons who have seen defamatory publications have usually been given them by
Christian "friends", often by anonymous donation. The conclusion has to be that such materials
are not made for Mormon consumption, but for purchase and consumption by "concerned
Christians."405
The primary and overwhelming purpose of these materials is to inure members of mainstream
churches against involvement with Latter-day Saints. This is achieved by the creation of an
imagery of Mormonism that is deliberately abhorrent to non-LDS Christians. And so the Apostle
James' warning against the curse of a malicious tongue is unheeded by those who are involved in
185
All Rights Reserved
185
this malevolent business. A secondary purpose of hostile publications is to comfort non-Latter-

day Saint Christians who will never personally engage in persecutory activities. Their principle
use is as a source of funding through their purchases of the materials from anti-Mormon
ministries. Their acquaintance with the imagery of the publications affords them insulation
against the consideration of ideas other than those which they hold within their own idealised
world of solitary certainty. Whilst there is nothing wrong in holding ones own views as
exclusively correct, it takes an uncommon mind to undertake the role of "thought policeman" in
charge of everyone else's thought and beliefs. It is precisely that kind of intolerance which
festers into profound hatred of those who dare to believe differently! It is not heterodoxy but
intolerance that leads to persecution and murder.
In questioning whether attacking writers actually believe what they write, we recognise that
there are several sorts of anti-Mormon writers. Some are engaged at the research end - others at
the polemic end. Those engaged in research are committed to discovering material which can be
presented in the worst possible light to perpetrate the most damage to the Latter-day Saint
Church. They appear to operate on the principle that no development should be evident in a
church claiming to be the true church of Jesus Christ. It should not be necessary to point out that
if the same standard were to be applied to any of the mainstream churches their own claims to
orthodoxy would fail. Any organization which does not develop in response to the needs of
changing society is doomed to become a mere curiosity before it withers and dies. At the
forefront of this group are such notables as Fawn M Brodie and Jerrold and Sandra Tanner.
One-time LDS member Fawn Brodie is the author of No Man Known My History. This has
become a standard work for anti-Mormon ministries in the second half of the twentieth century.
It re-appraises Joseph Smith in the form of a historiography and presents some interesting
theories as to his character and work.
The Tanners organization, Modern Microfilm Company, is probably the major source for anti-
Mormon ministries whose activities consist in nothing more than sniping at Mormons from
hidden positions. The Tanners have been tireless in gathering any information which can be put
to negative critical use. Sandra Tanner is also a former Mormon. Both Brodie and Tanner are
related to Latter-day Saint Apostles, both of whom are deceased. Those whose contribution is
limited to bad-tempered polemic and sarcastic comment are dependent on the output of the first
group. The snipers seldom, if ever, contribute anything worthwhile or original, being content to
furnish secondary, tertiary and even quarternary sources at great length without troubling testing
the validity of the material and its reading. They proceed on the assumption that if an anti-
Mormon wrote it it must be reliable. Introducing one quotation after another from invalidated
sources is not the "well documented" material it is claimed to be. Writers who unthinkingly
publish their offerings have failed to heed the apostolic injunction: that to "prove all things, hold
fast that which is good."406 This group has such as Lorri MacGregor, Ed Decker,407 and Forrest
A Brinkerhoff. Of them Brinkerhoff deserves especial mention because of the opportunities he
was granted, but which he significantly failed to use, to undertake primary research into and
interesting and pertinent area of Mormonism.408
186
All Rights Reserved
186
The answer to the question, "Why do they do it?" depends upon the particular strand of
Christianity from which they view their subject. It would be foolish to deny that some
persecutory writers believe that they are presenting an honest appreciation of Latter Day Saint
doctrine and practice. But it cannot be doubted that others are no more than cynical purveyors of
religious bigotry. This is especially applicable in those cases where the writers are former
members of the Church. They set out to be deliberately damaging but are aware of what they are
doing. They know that they are misrepresenting their former religion, acting as if they were
exacting some kind of personal revenge. Others may have motives connected with a lucrative
ministry or publishing business. Some, the desire for prestige or power. All of these aspects
require detailed research.
Some have become aware of the doctrinal differences between themselves and Latter Day
Saints, but permit others to decide the issues for them and are content to repeat their charges
unchallenged when their own research might have led them towards different conclusions.
Others, such as Reachout Trust, must be seen in a far different light for reasons which are
discussed at some length later. The responses of anti-Mormon ministries to suggestions that they
are engaged in persecution are interesting. They either deny that what they do is persecution, or
else justify it on the grounds that Latter Day Saints are "heretics."
Christianity has a long history connected with the persecution of non-agreeing groups. Many
instance have had tragic consequences. When Christians see themselves as Christ's Church under
attack from Satanic powers in an apocalyptic struggle for dominion of the minds of men, it
should surprise none when they become excited and react viciously. And whilst the Church of
Jesus Christ of Latter-day Saints continues to grow in new areas of the world in addition to the
more traditional growth areas, it will continue to be regarded as a threat by some Christian
groups, and their hostility will correspondingly increase.
But whatever theories are applied to account for the continuing activities of persecuting
ministries, the most obvious reason for their existence is probably something far simpler than
may be imagined. Latter-day Saints are persecuted because they are there and are perceived as
"different;" there and perceived as "wrong," which means of "heretical." And because they are
perceived in this way they have to be dealt with according to one of only two possibilities: either
they can change their thoughts, doctrines, teachings and practices to the correct or "orthodox"
position, in which case nothing further need be done. But if they are unwilling to become
orthodox they must go out of existence either voluntarily or by such force as is necessary to
achieve their extermination. This was the method used by Governor Boggs of Missouri, and is
the method employed by the majority of anti-Mormon ministries. Whilst such responses cannot
be reconciled with Christianity they are a normal societal response unhappily employed by
Christians. Jesus gave his advice to the apostles who complained about a minister who "followed
not us."
And John answered him, saying, Master, we saw one casting out devils in thy
name, and he followeth not us: and we forbad him, because he followeth not us.
But Jesus said, Forbid him not: for there is no man which shall do a miracle in
187
All Rights Reserved
187
my name, that can lightly speak evil of me. For he that is not against us is on our
part.409
This advice goes unheeded by those who see their role in life to be the persecution of a Christian
denomination with which they disagree, especially if that persecution is directed towards its
destruction. Anti-Mormon ministers appear to vie with each other to reach new depths of insult
and injury. There have been many instances in which evangelical Christians have been less than
responsible in presenting the beliefs of cults, one of the most blatant being the widely distributed
film and video introduced in 1983 entitled "The God-Makers." The most disturbing element of
the film is the manner in which it is presented. Mormon doctrine, especially that relating to the
physical nature of God, the Adam/God theory, the council in heaven, and the future life of
Mormon men on planets with their eternally pregnant wives - is presented in cartoon animation.
Cherished beliefs, no matter how false and objectionable they may seem to others, should not be
ridiculed.410
In the face of enmity and persecution endured from fellow Christians, Mormons seek a better
relationship. A barrier to this is the supposition that the roots of Mormonism lie in "occult
bondage",411 "spiritism",412 "atheism",413 and other systems that are inimical to Mormonism.
Another difficulty is the constant repetition of the claim that Mormons are not Christians. These
false allegations linked with such falsehoods as "Mormons chant 'Wonderful Lucifer' in their
sacred temple rites"414 make it unlikely that other Christian groups will even consider closer ties.
These ties are not to be confused with ecumenism. Latter-day Saints recognise differences in
belief, but these should not be permitted to prevent better relationships, or to act as a barrier to
co-operation in service projects designed to make our communities better. Such activities must
not be restricted to Christians, but extended to people of all faiths, even to those who claim no
faith. In this connection Joseph Smith said:
We are to feed the hungry, to clothe the naked, to provide for the widow, to dry
the tear of the orphan, to comfort the afflicted, whether in this [LDS] church, or
any other, or in no church at all, wherever we find them.
The language used by anti-Mormons to describe Latter-day Saints fashions a powerful and
disturbing negative imagery that makes it difficult for others to approach them in a good spirit,
let alone with the intention of examining Mormon claims in an honest and straight forward way.
Examples of hostile language will illustrate the nature and extent of the problem.
Mormonism actually encourages that same sinful ambition which caused Lucifer
to fall from heaven.415
[THE GOD MAKERS] peels back the mask of lies to expose today's most
respectable yet deceitful and fastest growing cult who lure 75% of their converts
from Christian Churches...families and lives destroyed...occult Mormon temple
rituals.416
188
All Rights Reserved
188
Secret [Mormon temple] rites...barbaric bloody oaths.417
To board the Mormon train one needs a strong imagination and a supreme ego.418
Tucker, criticises "The God-Makers", a film and video produced by Jeremiah Films. The
National Conference of Christian and Jews' "Advisory Report to the Religious Executives of
Arizona" went further and declared:
We offer these opinions based on our viewing of the film, research and reflection.
The film [The Godmakers] does not - in our opinion - fairly portray the Mormon
Church, Mormon history, or Mormon belief. It makes extensive use of "half-
truth," faulty generalizations, erroneous interpretations, and sensationalism. It is
not reflective of the genuine spirit of the Mormon faith.
We find particularly offensive the emphasis in the film that Mormonism is some
sort of subversive plot - a danger to the community, a threat to the institution of
marriage, and is destructive to the mental health of teenagers. All of our
experience with our Mormon neighbours provides eloquent refutation of these
charges.
We are of the opinion that "THE GODMAKERS" relies heavily on appeals to

fear, prejudice, and other less worthy human emotions. We believe that continued
use of this film poses genuine danger to the climate of goodwill and harmony
which currently exists between Valley neighbours of differing faiths. It appears to
us to be a basically unfair and untruthful presentation of what Mormons really
believe and practice...
By and large, Valley Residents do not share the views of our Mormon neighbours
espoused by The Godmakers. We believe that most fair-minded people will who
would happen to view this film would be appalled by it, because their attitudes
have been previously formed through many day-to-day experiences with
Mormons which demonstrate that they are good friends, neighbours and fellow
citizens.
There are, unfortunately, some who lack adequate knowledge about the Mormon
faith, who may be unwarily misled by this film. We recommend to all persons
that they utilize face-to-face dialogue with their neighbours in an atmosphere of
mutual respect. This will help to provide authentic, first-hand information about
the faith of our fellow citizens. Dialogue will offer a palliative for controversy
189
All Rights Reserved
189
and a positive basis for continuing understanding, good will and friendship.
May all our people enjoy fully their constitutional rights to practice their faith,
guided by conscience, free from stress or harassment from others.
The Arizona Regional Board of the National Conference of Christians and

Jews.419
At the moment there seems to be little reason to believe that Latter Day Saints will ever be free
from this kind of persecution. The question uppermost is whether the enemies of Mormonism
will continue to be content merely to publish the symptoms of their hate, or whether in time it
will assume a more concrete form. An answer may be lurking in the statement of Dr Walter
Martin, director of the Christian Research Institute.
In the light of these startling facts [about Mormonism] and the alarming spread of
the Mormon religion, devout Christians must now take a definite stand; we can
hesitate no longer.420
What the nature of that stand will be Martin leaves to the imagination. There can be no doubt
that The Church of Jesus Christ of Latter Day Saints owes a great deal to its persecutors. The
Saints have been proved in the intense heat of the fire of persecution. In these circumstances
much of the peculiar and distinctive nature of the faith and its people has been forged. If current,
intensifying waves of persecution continue Latter-day Saints may yet owe an even greater debt.
NOTES
190
All Rights Reserved
190
2394 Jan 97
CHAPTER TWENTY-EIGHT
WHAT IS A CHRISTIAN?
Away with all attempts to produce a mottled Christianity,

of Stoic, Platonic and dialectical compositions.
Tertullian
From the beginning of Christianity there have been those who considered themselves qualified
to determine what constitutes Christianity and what does not. The damaging struggle between
Arius and Athanasius was not the first of the major struggles for the coveted title of orthodox.
New Testament writings contain evidence of widespread conflict about the teaching of Jesus and
the apostles. They demonstrate the presence of corrupting influences, false doctrines, foretelling
that worse would follow. Paul wrote to the elders at Ephesus:
For I know that after my departing shall grievous wolves enter in among you, not
sparing the flock. Also of your own selves shall men arise, speaking perverse
things to draw away disciples after them. Therefore watch, and remember, that by
the space of three years I ceased not to warn everyone night and day with tears.421
Paul's refers to apostate factions within the church gaining strength after his leaving. His words
to the Thessalonican saints were even more chilling:
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by
our gathering together unto him, that ye be not soon shaken in mind, or be
troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of
Christ is at hand. Let no man deceive you by any means; for that day shall not
come, except there come a falling away first, and that man of sin be revealed, the
son of perdition; who opposeth and exalteth himself above all that is called God,
or that is worshipped; so that he as God sitteth in the temple of God, shewing
himself that he is God. Remember ye not, that, when I was with yet you I told
you these things?422
The "falling away" referred to here has been understood by some Bible scholars to mean a
gradual process of some members losing ground in their Christian faith. However, the word in
Greek is the root of the English word 'apostasy', whose meaning is drastic, being synonymous
with political and religious rebellion depending upon its context. In verses 3 and 4 Paul
prophesies that the result of this rebellion would be to place a supplanter on the throne of God as
191
All Rights Reserved
191
head of the church. Paul does not infer that the structure of the church would succumb, but that
God would no longer be at the head. He does not imply that this will happen because the church
is abandoned by God, but the church would be led astray because,
Evil men and seducers shall wax worse and worse, deceiving and being
deceived... For the time will come when they will not endure sound doctrine; but
after their own lusts shall they heap to themselves teachers having itching ears;
and they shall turn away their ears from the truth and shall be turned unto
fables.423
Paul warned Timothy that the Holy Spirit had revealed that,
in the latter times some shall depart from the faith, giving heed to seducing
spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience
seared with a hot iron; forbidding to marry, and commanding to abstain from
meats, which God hath created to be received with thanksgiving of them which
believe and know the truth. 424
The epistle of Jude deals with an assault on the church by certain groups of Gnostics. Jude
writes,
Beloved, when I gave all diligence to write unto you of the common salvation, it
was needful for me to write unto you and exhort you that ye should earnestly
contend for the faith which was once delivered unto the saints. For there are
certain men crept in unawares, who were before of old ordained to this
condemnation, ungodly men, and denying the only Lord God, and our Lord Jesus
Christ...but, beloved, remember ye the words which were spoken before of the
apostles of our Lord Jesus Christ; how that they told you there should be mockers
in the last time, who should walk after their own ungodly lusts.425
Some have difficulty discovering the specific meaning of Jesus' words to the apostles as
recorded in Matthew's gospel:
And I say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates
of hell shall not prevail against it.426
The Roman Catholic position is that this short passage affirms the primacy of Peter as chief
apostle of the Church of Christ and forerunner of popes. Paul does not appear convinced by this.
He describes the foundation of Christ's Church as greater than a solitary apostle.
Now therefore ye are no more strangers and foreigners, but fellowcitizens with
the saints, and of the household of God; and are built upon the foundation of the
apostles and prophets, Jesus Christ himself being the chief corner stone.427
In this passage Paul identifies the foundation as the college of apostles and available evidence
points to the college of apostles headed by the triumvirate of Peter, James and John, through
whom Jesus passed on his authority.
192
All Rights Reserved
192
Paul was the main actor in establishing Christianity as a world religion. The Jerusalem Church
never rose above the equivalent of a Jewish sect and was subsequently swamped in the Roman-
Jewish War. Christianity was adopted by the failing empire by Constantine as he struggled to
hold it together. When Constantine moved his seat of empire eastwards, the Church moved into
the political vacuum. It suited its purpose as it sought world domination under the banner of
Christendom, by advancing the claim of supremacy of the Roman bishop over all the Church
and over all other bishops.
The greatest contribution to the rise of papal power was a document known as the Donation of
Constantine in which Constantine supposedly grants to Pope Sylvester I and his successors
spiritual supremacy over the patriarchates, and the spiritual and temporal power over Rome and
the Western Empire. The document was discovered to be an eighth century forgery, but not until
the fifteenth century, by which time the damage was done. Discovery of the forgery did nothing
to temper papal claims.
The history of Christianity is well documented, as is its continuing deviation from the teachings
of Jesus and the apostles, which eventually resulted in universal apostasy. The gates of hell had
not prevailed against the Church of Christ, but men's minds had been persuaded to seek religious
truth in other directions and from sources other than that which rested upon the foundation of
apostles and prophets. It is a mistake to consider the apostate church as without worth, or to
believe that those who worshipped in it are lost souls. It is proper to recognise the many good
people who constantly sought to reform the Church in its "roots and branches." The hundreds of
thousands who died for maintaining their religious consciences are powerful witnesses for the
strength of their internal religion. Many historians denigrate the wealth of devotion displayed,
ignorant of the impressive faith that informed their daily lives.
The claim of The Church of Jesus Christ of Latter-day Saints to be the Gospel of Jesus Christ
restored after a long period of apostasy contributed to the hostile attention it received from other
Christians. But how realistic is the Latter-day Saints' claim to be Christian? If those who accept
the claims Jesus made about himself, and what the New Testament says about him, are
Christians, then Latter-day Saints are Christians. But if one takes the view, as some do, that a
Christian is one who accepts the ruling of certain councils of the post-Apostolic Church, and
later decisions, in relation to the nature of God, Jesus Christ and the Holy Ghost, that raises
problems. A primary objection is Mormon rejection of the Holy Trinity. While they accept The
Fatherhood of God and the Sonship of Jesus Christ and the divinity of the Holy Ghost, they are
regarded as three separate entities within one Godhead. Mormon doctrine on the Godhead insists
on the subordination of the Son on the Father as evidenced in the words of Jesus:
Father if thou be willing, remove this cup from me; nevertheless not my will, but
thine be done.428
Two separate wills were evident here, and Jesus is submissive to that of his Father. The Nicean
and Chalcedonian doctrines of one person in the Godhead will not admit of two different wills,
for if there are two wills there must be two persons. The heresy of Noetus claimed that God the
193
All Rights Reserved
193
Father died on the cross, accusing those who opposed this view of having another person, Jesus,
die on the cross, which he claimed was ditheism. Hyppolitus took up the challenge around the
middle of the second century and controverted the heresy.
If, again, he uses his own word when he said "I and the Father are
one," let [Noetus] attend to the fact that he did not say, "I and the
Father am one," but "are one." For the word 'are' (εσµεν) is not
said of one person, but it refers to two persons and one power
He has himself made this clear, when he spake to the Father

concerning the disciples, "The glory which thou gavest me I have
given them; that they may be made perfect in one; that the world
may know that thou hast sent me." What have the Noetians to say
to these things?
Are all one body in respect of substance, or is it that we become

one in the power and disposition of unity of mind?...
A man, therefore, even though he will it not, is compelled to

acknowledge God, the Father Almighty, and Christ Jesus, the Son
of God, who being God, became man, to whom also the Father
made all things subject, himself excepted, and the Holy Spirit; and
that these therefore, are three.429
The translator of Hyppolitus added a note:
Justin Martyr says that the Son is "eteron ti (something other) than the Father,"
and Tertullian affirms, "Filium et Patre, esse aliud ab alio," with the same intent
as Hyppolitus here, Viz: to express the distinction of the Son from the Father.
As if to confirm the separateness of himself and the Father, Jesus told that there he did not know
something which the Father knew. If they were the same person it would follow that what one
knew the other would also know.
Of that day and that hour knoweth no man, no, not the angels which are in
heaven, neither the Son, but the Father.430
Ecclesiastical historian, Tixeront, comments on the distinction of the Father and the Son,
according to the Church fathers who defended the doctrines to pagan philosophers and Jews.
The Verb, who later will be Jesus Christ, is the Son of God....Hence and by virtue
of this generation, the Son is distinct from the Father. This distinction is placed
more or less in relief by the Apologists: Saint Justin strongly insists on it. In
194
All Rights Reserved
194
relation to God the Creator, the Son is another, another as to number, although in
accord with him. He is not distinguished from him by name only, as the light is
distinguished from the sun, but he is numerically something else....Tatian and
Athenagorus use equivalent expressions.431
This doctrine is older than the Nicean development by almost a hundred years, and older than
the Chalcedonian Definition by almost two hundred years. It is nearer the time of Jesus Christ's
personal ministry, and was taught before the Christianization of the pagan empire which made a
philosophical explanation of Christology necessary so that the Greeks and Romans could
appreciate it on their terms. The development of the Trinity marks this compromise, a result of
charges that Christians were not strict monotheists. Tixeront also says,
Origen does not cease to combat Modalism by affirming the real distinction of the
Son from the Father.432
These quotations demonstrate the tenacity with which the early church held that the Father and
the Son were distinct persons, following the teachings of the New testament and of the Saviour
himself.
Ye have heard how I said to you, I go away and come again unto you. If ye love
me ye would rejoice, because I said, I go unto the Father; for my Father is greater
than I.433
One wonders what more Jesus could say to express his distinction from his Father. If one is
greater than the other, they can not be the same. Otherwise there is a contradiction such as is
inherent in the doctrine of the Trinity. Attempts to define Trinitarian doctrine in the Bible is a
reading back into the documents a doctrine that did not originate in them. For the most part, the
New Testament documents are simple compositions, meant to explain what the Church taught
and believed. They are not theological or philosophical treatises, and attempts to understand
them on these terms are but preparations for failure.
Because of their faith in the divine mission of Jesus of Nazareth as the very Son of God, and
their faith that the Church of Jesus Christ of Latter Day Saints is the divinely Restored Church of
Jesus Christ, Mormons are superlatively Christian. They are Christian on foundation, in faith, in
practice and in aspirations. Because these self-evident truths are clearly demonstrated in the lives
of Church members, it is increasingly difficult for anti-Mormons to continue denying Christian
status to Latter-day Saints. Jesus said, "By their fruits ye shall know them," and speaking of the
"Mormon Jesus" in opposition to the Saviour and Redeemer of the world is an imprudent
falsehood intended to deceive the uninformed.
There is hope that those who have been mislead by writers hostile to the Restored Gospel will be
able to open their minds sufficiently to consider the claims of The Church of Jesus Christ of
Latter-day Saints, not only to rid them of false notions, but that they might share in the blessings
of a just God.
195
All Rights Reserved
195
NOTES
196
All Rights Reserved
196
8583 Jan 97
CHAPTER TWENTY-EIGHT
BRIAN RENDELL & REACHOUT TRUST
Lilies that fester

smell worse than weeds
WILLIAM SHAKESPEARE
Anti-Mormon ministry The Reachout Trust publishes the book, Don't Close the Door. One of
the book's chapters is contributed by Brian Rendell, a former member of the Church of Jesus
Christ of Latter-day Saints. Rendell's chapter is entitled "Trying to be a Worthy Mormon." The
thrust of his contribution is that it is very hard work being a Mormon, but a much easier path lies
before the "Christian." His chapter furnishes details of his Latter-day Saint membership, former
Church activities and leadership positions he claims to have held and the story of his break with
the Church. His story raises several urgent questions. At the end of his chapter Rendell offers:
There is more I could say, but I leave it here with the promise that any questions
that are unanswered I will answer if you contact me through Reachout Trust.
Extracts from the resulting correspondence are subjoined. The correspondence came to an abrupt
end due to the unwillingness of Mr Rendell to honour his promises and continue what became a
very interesting series of revelations.
10 September 1993
Brian Rendell
C/o: Reachout Trust
Alpha Place
Garth Road
MORDEN Surrey SM4 4LX
Dear Mr Rendell
TRYING TO BE A WORTHY MORMON
I read with interest your article in DON'T CLOSE THE DOOR! and am responding to your
invitation to answer further questions on your experiences as a Mormon.
I am commencing doctorate studies into certain aspects of the Latter-day Saint Church including
the "community" as experienced by LDS members and also the Priesthood system. In this
regard it would be very helpful if you could supply me with a detailed account of your entry into
197
All Rights Reserved
197
the Mormons and your experiences whilst involved with them and also how you came to be
disaffected. I appreciate that this will be time-consuming but would be grateful for your help and
thank you in anticipation.
Yours sincerely
Ronnie Bray B.A. (Hons)

Postgraduate Student
Department of Theology
University of Nottingham
22/9/92
Dear Ronnie
Its very nice to hear from a person who is taking an in depth interest in a subject that I
really do know. I shall be most pleased and happy to furnish you with all the facts and feelings
concerning the Mormons and their ways of life.
I have enclosed a simple break-down on their "scriptures" not complete because I don't
now have access to many of the documents, but it will give you an idea of the methods they
employ.
I have also enclosed part of my original Testimony of how I became a Mormon, etc. If
you require more details on any specific subject don't hesitate to ask, I will be only too happy to
let you have everything you need.
I hope your work and study goes well, and it will help you to understand the complex
workings of the Mormon cult.
Yours sincerely
BRIAN RENDELL
Rendell's willingness to co-operate in my studies was most welcome, especially his statements
that
I shall be most pleased and happy to furnish you with all the facts and feelings
concerning the Mormons and their ways of life...If you require more details on
any specific subject don't hesitate to ask, I will be only too happy to let you have
everything you need.
Unfortunately as my questioning became more specific, especially where verification for certain
of his claims was concerned it became clear that he was unwilling to honour his promises. Those
aspects of his story which aroused my interest were those which deviated sharply from the
widely known normative aspects of Mormonism. The main ones being:
1 that he served as president of the Primary organization;

2 that he was invited to speak in the bi-annual Conference of the Church at
Salt Lake City;
3 that he advised a female member of the Latter-day Saint Church to abstain
198
All Rights Reserved
198
from sexual relations with her Husband;

4 that the Church in Barnstaple received a decree from LDS headquarters to
relegate the Bible to a position of less importance than the Book of Mormon;
5 that he pretended to divine revelation;
6 that he was ordered to get out of a car and walk along the motorway by
his minister;
7 that Mormon missionaries are trained by psychologists in methods
of conversion;
8 that the reason most Mormons do not leave their faith is because the
Church does not give them time to think, but occupies them fully to
prevent them from learning the doctrines and studying the Scriptures;
9 that Latter-day Saints expect and are expected to become perfect
during mortality;
10 that he was the presiding minister of the Barnstaple Branch of the
LDS Church and,
11 that he received death threats which were delivered personally by
two ministers of the Mormon Church.
This claims on this list does not exhaust those made by Rendell in Don't Close The Door and his
subsequent correspondence. They have been selected to demonstrate that he has lied.
We turn our attention verifying the truthfulness of his claims. Something that Reachout Trust
ought to have done but failed to do, and which they would only discuss after much prompting.
During a protracted correspondence some of his claims were probed in attempts to uncover the
truth. The sample of eleven points are representative of his story. If his claims could be
substantiated he would be vindicated and Reachout Trust's name would be without blemish. If
they could not be substantiated, Rendell and Reachout Trust would have a case to answer. The
eleven were:
1. His claim to have been president of the children's Primary organization, a position is
exclusively held by a female member never by a male, as the Church's official Primary
Handbook states:
The ward [or branch] Primary presidency consists of a president, first counsellor,
and second counsellor. They should all be women.434
2. Rendell claims to have received
...an invitation to speak in Salt Lake City, the world headquarters...
He reiterated this claim on another occasion
I had been invited to Salt Lake City to speak at the Mormon Temple at their bi-
annual convention.435
One who had been a member of the Latter-day Saint faith for six years ought to be aware that
the bi-annual meetings of the Mormon Church are conferences not conventions, and that the
199
All Rights Reserved
199
venue is not the Salt Lake Temple but the Salt Lake Tabernacle. If he has received an invitation
why does he not provide details that will confirm his claim? If he did not receive the invitation
why has he said that he did? Is it to inflate his spurious claim to have been a "top member" even
further than he has already done? Rendell will not provide details of his invitation to speak in
Salt Lake City and we are entitled to ask "why not?"
I was interested in your invitation to Salt Lake City to speak in the Mormon
Temple there. Did you receive a letter of invitation and if so do you still have it?
I'd appreciate a copy of it. If you did not keep it could you tell me who it was
from and when the invitation was for - date - meeting - etc., and the purpose of
the invitation. I understand that most of the speaking is performed by the
Mormon hierarchy.436
Rendell has not responded to this enquiry but Slade provides insight on his claim:
Brian Rendell...found it difficult to speak to a small congregation of twenty in

Barnstaple. He never was invited to speak in Salt Lake, nor would he have been
able, if he had.437
As to his invitation to speak in Salt Lake, the Church in England, let alone the
backwater of North Devon, is so many years behind in its progress, compared to
Salt Lake, that a struggling member here of a few years experience in the Church
could expect such an invitation is just a preposterous claim. Especially as he spent
much of that time in hospital.438
3. Rendell confesses to a serious abuse of his ministerial office relating to advice he gave to
a young woman regarding her sexual relations with her husband.
Another example of misusing my position was when I was teaching a group of

ladies to prepare them to be ready to go to the Temple. I counselled one newly
married young woman that she should abstain from sexual relations with her
husband for three months to prove to the Lord that she was "worthy'. She did!439
This last claim of Rendell's is difficult to believe for several reasons. Latter-day Saint Church
leaders do not advise members on intimate matters. Mormons do not consider married sexual
love to be unclean, sinful, or liable to render marriage partners in any way unworthy, and there
is no doctrine or practice which requires abstinence.
4. Rendell alleges,
My first doubts about whether the Mormons were really the true church or not
came on a day when we received a decree from Utah came telling us that in
future the Book of Mormon was to be the first book of the Mormons and the
Bible would only be a companion to it.440
200
All Rights Reserved
200
Attempts to shed more light on the decree met with no success.
You have not explained this decree satisfactorily. I would appreciate sufficient
data on it to be able to identify it and possibly obtain a copy of it. Can you help?
Characteristically no response was forthcoming. It has not been possible to obtain a copy of the
"decree", and the instruction is unknown to senior members of the Latter-day Saint hierarchy.
5. Rendell claims to have pretended to have been the recipient of a divine revelation in order
to make good a shortfall in the Branch's operating budget. This deception, he says, was only a
small part of non-Christian things that he did during his period of ministry.
On many occasions during my time with the Mormons I did things which were
certainly not Christian. For instance, one time while I was keeping the financial
records I discovered that we were short of the amount required to purchase the
books and tracts needed for the following year. With a fellow Mormon I hatched
a plan to raise some cash quickly! On the following Sunday I announced that the
Lord had revealed to me that all present at the meeting should pay an extra and
special tithe so that the work for the following year could go forward promptly.
At the end of the meeting every person was interviewed and told the amount the
Lord wanted him or her to give; everyone paid in full before leaving that
meeting.441
Rendell confesses to have done unchristian things "on many occasions." Later telling of this
incident displaces certain emphases in the story as a comparison will show.
Another example of the power of leadership. One Sunday in September, the

account for the following year's books was well short. The two of us in leadership
wrote down the names of all the adult members present, then assessed what each
could afford. During the meeting it was announced that God had revealed that all
should pay an extra tithe for the following year's work, each and every member
payed the figure we had suggested before leaving the building.442
Since the power of Mormon leadership was an integral part of the study, especially where
control was in evidence, Rendell was invited to comment further.
Re the extra year's tithe. Who was your partner in this affair and what position did
he hold? You mention the absolute power of the leadership and the fact that every
member paid up before they left the building. What kind of threats were used
against them to make them comply, and what would have happened to them if
they hadn't coughed-up?443
Gordon Slade was my confederate when the extra tithe for books was taken from
the membership. He was President and I was 1st Counsellor and Treasurer. It
was August and we were having the meeting in the Moose Hall, because our
201
All Rights Reserved
201
normal venue was being decorated. It is plain and simple, no threats, no

punishment, just judged to be "unworthy" to a Mormon nothing could be
worse.444
Slade says of this incident that there was no claim to revelation and the request that members
make a contribution to budget funds (it was not a tithe) was normal. At that time budget funds
were raised from through voluntary contributions. In the event of a shortfall a further
contribution might be requested and this could be assessed, but there was no coercion or control
or claim of revelation as Rendell's claims.
6. Rendell claims to have been ordered out of the car in which he was a passenger on the
return journey from his first visit to the Temple because he spoke about things he had
experienced whilst in the Temple.
After my first visit to the temple I was so excited that I started talking about it on
the way home. The driver stopped on the motorway and told me to get out
because I was breaking the Mormon taboo.445
I asked Rendell if he could "expand on this experience".446 His next letter ignored the request
and several other pertinent questions so the request for further information regarding the incident
was repeated.
I was very interested in the fact that you were made to walk along the motorway
for an error of what appeared to be enthusiasm. Could you expand on this
incident please?447
His next letter dealt with the incident.
My walk on the motorway was very confusing, we had all experienced the time in
the Temple, so why not? When they let me back into the car it was explained that
everything behind those temple doors was sacred (I always thought secret).448
Gordon Slade, the driver of the car, who was the presiding minister of the congregation in which
Rendell worshipped, and Rendell's friend says, "this incident never happened."449
7. Rendell claimed that Latter-day Saint missionaries are trained by psychologists.
These young missionaries are very effective on the door at highlighting the
problems of those householders who will talk to them. ... These young men (often
look and seem very young) but they are trained by experts (psychologists etc.).450
He was then asked
Re: training of missionaries by psychologists etc. Could you please explain this in
some detail, it is quite fascinating! Do you mean that Mormon ministers are
trained in brainwashing techniques or that they are taught how to meet, identify
202
All Rights Reserved
202
and respond to human needs in some sinister way? Could you be quite explicit
about this please?451
He responded to the question but failed to satisfy its demands. His reply was evasive making no
mention of psychologists.
Yes. Missionaries are trained at M.T.C. to be aware and how to handle many
human responses when confronted at the door or even in the investigators homes.
They may be young but they are eager and have been told by their families for up
to 10 years that they will be going on a mission. Even separate bank accounts are
opened, the pressure is enormous. At 17+ they are at the peak of their learning
capacity, they absorb the sales patterns [patter?] rapidly, wanting as much
knowledge as possible so that they can do the work for their Church. So you can
see it is quite simple for the coaches (teachers) to fill their minds with
programmes and programmed responses as they talk to people who often reject
their ideals. It doesn't matter, they often continue as if nothing had been said to
them. This is very frightening to contemplate for 18 - 19 year olds. The utter
single-mindedness.
The Mormon ministry have little formal training on door-knocking, it is mostly

learned by experience, but, when possible by doing a "split" with the missionary
Elders. Two local Elders pair up with the missionaries, it is very effective, a local
man can often gain access to the home when missionaries alone would fail,
nothing is overlooked in giving these robotic salesmen a chance to use their
patter, even ladies go out together trying to obtain appointments for the Elders to
sell Mormonism.452
8. Rendell claims that Mormons are not "given time to think" in order to prevent them from
noticing what kind of a religion they have joined.
No one is given time to think. If you are unemployed, the Mormon Church finds
work for everyone, social work, Help the Aged, door knocking, church cleaning,
etc. In return all your basic needs are met. No money is given only a shopping list
(this is vetted), then independent members do the actual shopping, ... it seems to
be a perfect Welfare System. That is the question I pondered?453
Why a "perfect Welfare System" should give rise to suspicion, we are not told. Clarification of
this statement was sought.
Re: "no one is given time to think." I cannot understand what you mean by what
follows, which I presume was intended to illuminate your initial statement. What
follows is a description of the Mormon Welfare scheme, which, as you describe
it, seems admirable. Could you please explain how this relates to your initial
statement and also what you meant when you ended - "...it seems to be a perfect
203
All Rights Reserved
203
Welfare System. That is the question I pondered?"454
His response was as obscure as the original statement and did not address why he should
"ponder" a successful programme which was of such great benefit to those in need.
The Welfare System is good, but I am sorry to say that it also has an hidden
motive in that those underemployed or even unemployed are not left to ponder
the truths of Mormonism, but [are] filled with chores of one sort or another, all
according to the person's abilities.455
Rendell was pressed for further information on the subject.
How many hours a day are those in the Welfare System made to work? Your
statement would make it appear as if they are driven to exhaustion so that they
cannot concentrate on the "truths of Mormonism." Is this so or do you exaggerate
a bit here?456
His response served only to cloud further an already darkened situation.
No, no more than an ordinary day's work, but then there is their assigned studies
that all members are expected to complete, their day is only balanced with others.
On top of study there is the "door to door" work which is done by all, it is
important that every door is knocked at least once a year.457
Rendell did not see the incongruity of members doing their "assigned studies" and his statement
that they lacked time to "ponder the truths of Mormonism". He was beginning to feel the
pressure as I sought clarification and verification. His answers became more defensive.
I don't think I am able to debate the Bible with you because you seem to use it as
a weapon to draw further retorts from someone without enough information...
All my comments and observations are based on what I saw and did with the
Mormons, after all this is why you contacted me in the first place, and even with
the Book of Mormon I'm no expert because very few Mormons are given the
chance or the time to become an authority on it.
All your Mormon quotes sound good, but most often they are from persons still
involved with the cult, what else would you expect them to say?
I suspect that your yardstick for Mormons does not come from persons able to
speak the whole truth, or maybe from literature that is not beyond question.
204
All Rights Reserved
204
Two examples you quote are from a non-Mormon and a current Mormon. One
can't know, and the other won't tell, there must be better examples?458
He also fails to point out what examples are available except those from non-members and
members. He appears to be saying that only ex-Mormons are capable of speaking the truth.
Unfortunately he tell so many lies and Reachout Trust is so evasive and unhelpful that the value
of their contributions to the debate is questionable.
9. Rendell claims that Mormons believe that human perfection is possible during mortality,
and that their Church activities are directed towards this end.
You must know that Christian are not under the same pressures [as Mormons], we
are expected to do our best, but we know no one can be perfect ...but Mormons
expect to reach that status [perfection] on earth ... 459
The notion that Mormons are expected to become perfect is erroneous and runs counter to the
expectation of Church members and the its. Mormons have been accused of being priest-ridden
and too fearful to use their own judgement. The truth is they are only asked to do right, live pure
lives, do good to all men, evil to none, and to respect the order of God's kingdom that salvation
may come to them and be extended to all the world.460
How beautiful and holy is this plan of eternal justice! How consistent with the
words of the Messiah, "Be ye perfect, as your Father in heaven is perfect." Paul
informs us that after the resurrection and eternal judgement, we are to go on unto
perfection, and not until then, will the measure of our creation be filled.461
We do not look for absolute perfection in man. Mortal man is not capable of
being absolutely perfect.462
Decker and Hunt in their vile book The Godmakers make a similar claim to Rendell's:
Nothing less than 100% perfection [in this lifetime] will do.463
Mormons strive to improve themselves conforming their lives to the pattern of the Jesus Christ,
who is their paradigm. They do not expect to reach perfection in this life and are not taught that
such is possible. Decker and Rendell know their statement to be untrue: why insist otherwise?
10. Rendell, to lend some substance to his claims to be a high-ranking defector from the
Mormon faith, makes a claim that is unmistakable in its intention, although he does not define
the claim clearly in Don't Close The Door, he does so in later correspondence.
I was not just a 'run of the mill' Mormon - I became one of the top members in
the south-west of England Area.464
His position as one of the "top members" included holding certain offices within the Latter-day
Saint hierarchy.
205
All Rights Reserved
205
Over the years I was Primary President and also Teacher, then Sunday School
President yet still teaching Primary, then Secretary and shortly after that
Treasurer together, then for 4 years I retained both these jobs, then added
Counsellor and the President of the Branch. So in the end I was Secretary,
Treasurer and President at the same time.465
Gordon Slade denies that Rendell was ever the Presiding minister of a Latter-day Saint
congregation.
I knew Brian [Rendell] throughout his short Church life, as a friend, and for a
while as his Branch President.
While an active member, he was never that strong, he was not a "top member in
the South West," and found it very difficult to speak to a small congregation of
twenty in Barnstaple.466
To verify Rendell's claim to have been the Presiding minister of the Barnstaple Branch of The
Church of Jesus Christ of Latter-day Saints he was asked to provide evidence.
Can you tell me during what time period you were the Branch President and how
this information can be verified? This is particularly important.467
You write that you were President of the branch of the Mormon Church.
1. Who installed you in your incumbency?

2. When were you installed as president?
3. When did you cease to be the congregation's president?
4. Which congregation did you preside over?468
No answers were forthcoming from Mr Rendell. Verification was sought from the Mormon
Church. Gordon Slade, one-time presiding minister of the Barnstaple Branch, was asked to
verify whether Rendell had ever been the presiding minister:
As I am no longer the local Branch President, I have passed your letter to the
Stake. We do not keep any official records of callings in the Branch, but to the
best that I can recall (the dates may not be exact but the names and sequences
are), since I joined in 1979.
1979 - 81 President A D B Wheele

81 - 84 President M J Vickery
84 - 85 President D Kirk
85 - 92 President G Slade
92 - President I Turner
At no time has Brian Rendell ever been Branch President of Barnstaple or any
206
All Rights Reserved
206
other unit of the Church of Jesus Christ of Latter-day Saints.469
Rendell's claim to have been Branch President is deliberate falsehood. It was suggested to
Rendell that he could be acting out of bad feelings towards his former friends.
I must ask you whether your article is meant to injure your former friends. If not
could you explain your reasons for writing it in the first place. How did you
become involved with the Reachout Trust?470
His response exposes the depth of contempt he feels for his former church, and shows how
deeply into the grip of an active anti-Mormon ministry he has fallen.
The reason I want to make things public is a sincere wish that those
contemplating joining [the LDS Church] might see or be shown the great number
of "ifs" to be found in "their scriptures", and perhaps stop them from making a
great mistake, and if it can put doubt into the minds of members, that is if they
are allowed to even see it.471
Sincerity does not need lies to progress the cause it espouses. Lies impoverish any cause to
whose ends they are employed. It is one thing for people to change their religions. Conversion is
the acquisition of a point of view or perspective that was not held previously. However, some
who are converted find it necessary to set about to bring about injury to of those who were once
their friends:
Over the years I was Primary President and also Teacher, the Sunday School
Counsellor and the President of the Branch, so at the end I was Secretary,
Treasurer and President at the same time until I found Jesus and the truth was
with me."472
Rendell's statement that he has found Jesus and that the truth is now with him sounds a little
hollow in the light of the exposure of his dishonesty and of his eventual admission that he had
lied.
11. It is possible that no other claim by Rendell exposes the extent to which he is prepared to
go to demonstrate his intention to injure the Latter-day Saints than his claim to have been
threatened with murder by two Mormon ministers.
Since my conversion [to the Christian Fellowship Church] I have been reminded
a number of times by local Mormons of the vows I took to keep quiet about the
secret Temple ceremonies and that I should be aware of the consequences of my
actions.473
I assume that you want me to name names. This is very awkward because a
207
All Rights Reserved
207
number of the leadership in this area have visited me and warned that if I
continue revealing facts about them, then the vows etc. taken by me in the
Temple may be invoked and my life may be in danger. I don't treat these threats
lightly, but there are two names that I will give you. One is the current local
President, Gordon Slade, living in Bideford, and the other is Andy Wheele, a
counsellor who lives in Barnstaple. These are the two that have levelled threats on
3 separate occasions.474
These were serious charges that demanded further investigation. Rendell was asked to be more
specific about his allegations that threats on his life had been by Mormon leaders in his local
area.
You say that you received threats from Mr Slade and Mr Wheele on 3 separate
occasions. Is it possible for you to be even more specific about these incidents? I
must say that I view them with a certain amount of disquiet! Were the threats
quite open and explicit such as, "we will kill you if you don't keep quiet," or were
they more veiled? Could you give me examples?475
In his response Rendell backs down from his previous extreme position to imply that whilst no
threats were verbalised they were still implicit in reminders to honour the solemn promises he
had made in the House of the Lord.
The threats were given in the manner as to remind me that I had made vows in the
endowment room... So the threat was given by reminding me of the vows I had
given whilst inside the Temple, so beware and be quiet was the message. As a
matter of interest there are in the USA a large group of Mormons, I think they are
referred to as "Fundamentalists" and they are often prepared to help to quiet [sic]
people like myself.476
The ultimate sanction the Church may take against any member is withdrawal of membership.
Rendell wrote that the ultimate sanction of the Church was rescinding the member's temple
recommend. Mormons have no interest in laying hands on either the property or person of the
disaffected. Rendell's charges were designed to bolster his reputation amongst his new friends at
the expense of his former friends, and at the expense of truth.
29th January 1993
Dear Brian,
I note that it is now some long time since I heard from you and wondered, since
you have always been prompt in responding to my letters, whether you were in
good health. I do hope so. Perhaps the delay in responding has been due to
208
All Rights Reserved
208
pressure on your time. Whatever the reason I do hope that it has not been
anything too serious.
Looking forward to the resumption of your interesting contributions to my

studies, I remain,
sincerely Ronnie Bray B.A. (Hons)
16 April 1993
Dear Brian
Not having had a response to my last two letters dated 23 November 1992 and 29
January 1993 I write in the hope that I can persuade you to resume our
correspondence or at least offer an explanation for your abrupt cessation.
Your contribution has been significant into providing insight into causes of
disaffection from the Mormon faith. You will recall that I have been pressing you
to provide details of the claims you have made in our correspondence, and I
would hope that you would feel able to do this. Particularly in the light of your
comment in your original letter to me dated 22 September 1992 that "I would be
only too happy to let you have everything you need." I do feel that it's a shame
having come this far to let me down at this stage.
Of particular interest to me just now are the following paragraphs taken from my
letter to you dated 23 November 1992:
Can you tell me during what time period you were the Branch
President and how this information can be verified? This is
particularly important.
I am interested in your invitation to Salt Lake City to speak in the

Mormon Temple there. Did you receive a letter of invitation and if
so do you still have it? I'd appreciate a copy of it. If you did not
keep it could you tell me who it was from and when the invitation
was for - date - meeting - etc., and the purpose of the invitation. I
understand that usually most of the speaking is performed by the
209
All Rights Reserved
209
Mormon hierarchy.
As before I trust that your health is good and that you and Carol are both well and
happy.
Ronnie Bray
14 June 1993
Dear Brian,
I write in hopes of persuading you to resume your correspondence. I require

validation of some of the information you have so kindly supplied me with in
former correspondence.
I hope that all is well with you and that you will find time to confirm those
matters I have asked about previously.
If you have reasons why you no longer wish to correspond with me I would
appreciate the courtesy of an explanation so that I can refrain from troubling you
in future.
Yours sincerely RONNIE BRAY BA (HONS)
Rendell replied:
Postmark: North Devon 16.6.93
Dear Ronnie
I am sorry about my not replying to your recent correspondence but I have not
been able to give you truly complete and honest answers to your further delvings
into a part of my life I am desperately trying to erase as something I was involved
in, and when I made my offer in the book, I never expected to meet anyone like
yourself who definitely has more in depth knowledge into a subject I am trying to
210
All Rights Reserved
210
forget as well as I can, because, to be honest with you, Ron, I feel much shame at
the things I did to others, and I am doing my best to obliterate as much as I can,
and in the course of our correspondence old wounds have made me feel very
ashamed of myself, so with regrets I prefer not to continue our correspondence,
but I want to say it has been a pleasure just to have known you.
Yours Brian
No further correspondence has been forthcoming from Brian Rendell. But the matter did not rest
there. When it became clear that Rendell had lied, Doug Harris, who appears to be the director
of Reachout Trust and the author of "Don't Close the Door", was approached to find out whether
Reachout Trust was aware of the nature of Rendell's contribution, or whether they knew but
didn't care about his falsehoods as long as they served Reachout Trust's purposes.
14 June 1993
Dear Mr Harris,
Some little time ago I purchased a copy of your book Don't Close The Door,
which I have read with interest.
Part of my research is concerned with disaffection of former members of the

Mormon Church, therefore, two chapters in your book were of interest to me.
They have raised some questions which I address to you in the hope that you will
be able to satisfy them.
1 How did you contact those who made their contribution to the
book?
2. How did you verify the truth of the claims they have made?
3. If any of those claims were proved to be unsubstantiated what
action would you take?
4. If your purpose is to win the cults for Christ do you think that
negative material is likely to help, or do you think that it will only serve to
produce hostile feelings between you?
5. Is the main thrust of your ministry to promulgate Christianity or
to defeat your perceived enemies, or do you consider them to be part of
the same equation?
Yours sincerely
211
All Rights Reserved
211
RONNIE BRAY BA (Hons)
REACHOUT TRUST
Building Bridges to those in the Cults Occult and the New Age
ALPHA PLACE GARTH ROAD MORDEN SURREY SM4 4LX
081 - 337 9716
22 June 1993 Dear Mr Bray,
Thank you for your recent letter and I will happily answer the questions, but
before I do please can you let me know whether you intend using any of the
answers in your postgraduate research, and if so what the general subject of your
research is.
Many thanks. Yours sincerely [signed] Derek Ware Doug Harris Dictated by,
signed in his absence
24 June 1993 Doug Harris Reachout Trust Dear Mr Harris,
Thank you for your letter of 22nd June 1993 in response to my questions.
Whether your answers will be useful to my thesis depends upon what they are.
The propositional sentence of my thesis is "Priesthood, Leadership, Control, and

the Community in the Church of Jesus Christ of Latter-day Saints." Broadly it is
concerned with the early (1820-1830ish) structure of Mormon ministry, the
methods of leadership employed, then and now, the theology underlying Mormon
priesthood, methods of control employed in ruling the church, and the
experiences of certain groups within the church, such as, women, single
members, etc., and reasons for disaffection of members, and post-disaffection
activities, such as entering other denominations or groups, and such activities
which are possibly hostile to Mormonism.
The possibility exists that I will include a section on anti-Mormon ministries, but
that depends largely upon the quality of the responses I get from initial
approaches to such groups, yours included, and whether there is sufficient meat in
them to take me beyond the work started by James Beckford, with which you are
no doubt familiar.
212
All Rights Reserved
212
I hope that this is helpful to you in framing your answers.
I note that your letter head states your intention to "[build] bridges to those in the
cults..." Do you approach those in the cults directly, and if so, how are your
approaches perceived.
Yours sincerely RONNIE BRAY BA (Hons)
REACHOUT TRUST 9 July 1993
Dear Mr Bray,
Thank you for your recent letter and for giving me further information
concerning your thesis.
I will seek therefore to answer your questions raised in the light of your recent
letter.
1. The people mentioned in the book Don't Close the Door were folks that we
contacted over the years that our ministry has been growing. I believe both the
Mormons that are mentioned in your letter were already out of the Mormon
Church and had become Christians before we met them, and therefore they would
have contacted us on the basis of wanting to help when they heard about our
ministry.
2. We verified the truth of their claims by spending quite a bit of time with
them and ensuring that their stories added up. I questioned them both for quite a
period and looked through their testimonies. Having also met them and had
references on them from other people that knew them we ascertained that they
were truthful people and indeed both those mentioned in the book are continuing
to help others now in similar situations.
3. If claims that they made were clearly proved to be unsubstantiated, we

would make this public although I am not sure what the logistics of that would be
at the moment. I expect we would certainly have to consider putting an
amendment in each Don't Close the Door book and obviously changing that when
213
All Rights Reserved
213
there was a reprint. We believe that there is enough truthful information that can
be used to show that these groups are wrong without having to make things up.
4. It very much depends on what you mean by "negative material". Yes, I

believe that if we write a horrendous attack on a particular church and on people
like Joseph Smith etc., without any concern for the people that are reading it, I
believe that would have a negative approach. However, we seek to provide facts
in a very loving and caring way, and rather than making accusations of "this is
what you do", we would ask questions as to why such and such a thing happened
showing that there have been problems in the past. I believe too in the case of the
Mormons that we should bring to their attention areas in the life of Joseph Smith
which they may not be aware of, but again one does not have to do this with a
hateful attitude, but with a loving, caring one, and maybe making a different
decision to one they have made already.
5. I do not believe that the question you asked here is one which I can answer
directly because I do not believe that our ministry is whether "to promulgate
Christianity" or "to defeat our perceived enemies". Our aim is to communicate to
these people in the groups that (1) there are faults and failings and the claims that
these groups made cannot be substantiated. (2) If somebody believes this,
obviously they will want to leave the group and yes, we would then present
Christianity as the true way as we have found it to be. However, if somebody just
wants to come out of a group and have nothing to do with Christianity we will
still help them. I would also add here that we do not view these people as our
enemies but we view them as those we want to reach out and help.
You also asked in the second letter, do we approach these groups directly. The
answer is yes in several ways, either by writing or advertising or personal contact,
and depending on where that person is with regard to belief in the cult we receive
different reactions. Some indeed are hostile, but others are very willing to
communicate with us.
I hope this helps but should you think it would be helpful to discuss things further
then I would be very glad to do so.
I will also appreciate seeing a copy of your thesis when it is finished if that is
possible.
[signed] Derek Ware Doug Harris Dictated by, signed in his absence
214
All Rights Reserved
214
16 July 1993
Mr Doug Harries
Reachout Trust
Dear Mr Harries,
What qualifications do you have academically and relating to the ministry?
Your answers are interesting but lead to a series of further questions. I wonder would you be
kind enough to consider answering some questions more fully.
Section 1. In respect of verifying the truth of their claims you say you spent "quite a bit of time
with them (...) ensuring that their stories added up. [You] questioned them for quite a period
and looked through their testimonies and both met them and looked through their testimonies.
[You] met them and had references on them from other people that knew them [thus] ascertained
that they were truthful people..."
You do not say 'how' you obtained verification. You appear to suggest that you took them on
trust rather than seeking to prove their claims.
My further questions on this section would be:
1. How much time did you spend with Mr Rendell?
2. What criteria for consistency did you apply to his story, with reference to:
a. His claim to be "one of the top members in the

south-west of England area. What position or
positions did he hold that justify his claim and
how did you verify whether he actually held such
positions?
b. His claim to have received "an invitation to speak

in Salt Lake City". How did you verify this
invitation, where was the venue, what was the
date, and who extended to invitation to him?
c. He claims that when he became an Elder in the

Mormons "there was no position in the Mormon
Church that I could not hold". Since senior
presiding ministers in the Mormons are high
priests how do you reconcile that with his
215
All Rights Reserved
215
statement?
d. Sources in the Mormons inform me that a three hour

temple interview is unheard of. What evidence do
you have that this was the case in Mr Rendell's
case?
e. Mr Rendell describes a disturbing incident (p. 28)

on the motorway. What evidence do you have that
this did in fact take place?
f. Mr Rendell claims that he "did things which were

certainly not Christian." How did you verify
whether he was required to do the things he goes
on to describe, or if he did them of his own
accord?
g. I have tried unsuccessfully to obtain a copy of

the "decree from Utah telling us that in future
the Book of Mormon was to be the first book of the
Mormons and the Bible would only be a companion to
it." Have you a copy of this decree or have you
seen one?
h. Mr Rendell writes that he had a mental breakdown

in 1986. During your interviews with him did you
ascertain whether this was the first bout of
mental illness he had had? (A colleague sent me a
photocopy of a page of one of your publications
which contained a young girl's story of a brief
associations with the Mormons. My immediate
impression was that the girl was emotionally
unstable and immature. Do you find many religion-
changers who match this description?)
i. Is Mr Rendell continuing to write about his time

as a Mormon to "help others in similar situations"
as you write in your letter, or was his
contribution to your book his sole connection with
the Trust and its ministry?
2. Were the referees you interviewed for Mr Rendell members of the Mormon church
or members of his new faith?
216
All Rights Reserved
216
3. What questions did you ask Mr Rendell in order to satisfy yourself that his account
of his ministry is truthful and accurate?
4. Did you ever discuss his experiences with members of the Mormon church to obtain
verification of his claims?
5. You write "these groups are wrong." Acknowledging your inherent right to disagree
with any denomination you wish to, my impression of the material which I have seen
published by the Reachout Trust to date, is that it is abrasive and potentially offensive.
You do explain your position in Section 4 of your letter and offer that you "seek to
provide facts in a loving and caring way." I have to press you a little here and trust that
you will understand that I do so because I cannot reconcile what you say with the
material you publish except that the chapter you wrote WINNING AND KEEPING THE
CULTIST FOR CHRIST is reasonably conciliatory in tone, whilst depicting cult members
as "wrong" and doing "bad" things, which is, of course negative. Mrs Thomas'
contribution is relatively mild but Mr Rendell's is openly hostile, belittling and
demeaning. Is it the case that you consider anything to be useful ammunition?
6. Do you have any friends or acquaintances who are members in the Mormons? I am
seeking to establish the sources of your information on Mormonism?
7. I note in your catalogue that you carry "The Godmakers". Are you aware that the
National Council for Christians and Jews has denounced this as religious persecution and
defamatory?
8. Do you have any connection with MacGregor Ministries of Delta Canada?
Thank you again for your response to my original questions and for your willingness to extend
this courtesy. I appreciate that I am not an easy correspondent but I am confident that you
appreciate the need for research to be thorough and conclusive to be of any value.
I note your request to read my completed doctoral thesis and will be happy for you to do so
subject to the usual undertakings. I anticipate that it will be completed in 1997.
Yours sincerely RONNIE BRAY
15 October, 1993
Dear Mr Harries,
Not having received your reply to my letter of 16th July 1993 I wonder if I could press you for
your promised response. Recognizing the possibility that you have not received the letter,
because of the vagaries of the postal system, or such like, I am reprinting it below.
217
All Rights Reserved
217
Looking forward to hearing from you.
REACHOUT TRUST
21st October 1993
Dear Mr Bray,
Thank you for your letter of the 15th of October enclosing a copy of your letter of the 16th of
July. This is the first time I have seen it.
As it is a long involved letter, with many questions, I am unable to answer it immediately. I will
endeavour to get back to you just as soon as possible.
Yours sincerely
[signed] Derek Ware
Doug Harris
Dictated by, but signed in his absence.
REACHOUT TRUST
17th November 1993.
Mr R Bray
Dear Mr Bray,
I have looked again at your questions and as I feel they are coming from a very hostile basis and
anything that I am likely to say will either be quoted in your thesis as 'trying to defend Reachout
Trust' or misconstrued. I do not feel that I am at liberty to answer any of your questions at
present.
If however, as your thesis develops you would want to send me the sort of thing you are writing
and I feel that it is coming over in a right spirit then I would probably be willing to share some
more with you.
Therefore I will await further developments.
Yours sincerely,
[signed] Derek Ware

218
All Rights Reserved
218
Doug Harris
Following this letter from harries enquiries were treated as hostile. Harris' refusal to answer
questions as he had promised to do raised suspicions that the Trust had been caught in the act of
promoting falsehoods under the guise of Christian literature. The honest response would have
been for Harris to answer the questions and conduct his own investigation. But Harris' responses
strongly suggest that he was aware of the nature of Rendell's revelations and did not wish to face
up to the responsibility. If it not so serious it would amusing that Harris does not wish to be
"misconstrued."
For the time being it seemed that an impasse had been reached. But there were to be some very
interesting developments which are dealt with in the next chapter.
NOTES
219
All Rights Reserved
219
8583 Jan 97
CHAPTER TWENTY-NINE
BRIAN RENDELL & REACHOUT TRUST
Lilies that fester

smell worse than weeds
WILLIAM SHAKESPEARE
Anti-Mormon ministry The Reachout Trust publishes the book, Don't Close the Door. One of
the book's chapters is contributed by Brian Rendell, a former member of the Church of Jesus
Christ of Latter-day Saints. Rendell's chapter is entitled "Trying to be a Worthy Mormon." The
thrust of his contribution is that it is very hard work being a Mormon, but a much easier path lies
before the "Christian." His chapter furnishes details of his Latter-day Saint membership, former
Church activities and leadership positions he claims to have held and the story of his break with
the Church. His story raises several urgent questions. At the end of his chapter Rendell offers:
There is more I could say, but I leave it here with the promise that any questions
that are unanswered I will answer if you contact me through Reachout Trust.
Extracts from the resulting correspondence are subjoined. The correspondence came to an abrupt
end due to the unwillingness of Mr Rendell to honour his promises and continue what became a
very interesting series of revelations.
10 September 1993
Brian Rendell
C/o: Reachout Trust
Alpha Place
Garth Road
MORDEN Surrey SM4 4LX
Dear Mr Rendell
TRYING TO BE A WORTHY MORMON
I read with interest your article in DON'T CLOSE THE DOOR! and am responding to your
invitation to answer further questions on your experiences as a Mormon.
I am commencing doctorate studies into certain aspects of the Latter-day Saint Church including
the "community" as experienced by LDS members and also the Priesthood system. In this
regard it would be very helpful if you could supply me with a detailed account of your entry into
220
All Rights Reserved
220
the Mormons and your experiences whilst involved with them and also how you came to be
disaffected. I appreciate that this will be time-consuming but would be grateful for your help and
thank you in anticipation.
Yours sincerely
Ronnie Bray B.A. (Hons)

Postgraduate Student
Department of Theology
University of Nottingham
22/9/92
Dear Ronnie
Its very nice to hear from a person who is taking an in depth interest in a subject that I
really do know. I shall be most pleased and happy to furnish you with all the facts and feelings
concerning the Mormons and their ways of life.
I have enclosed a simple break-down on their "scriptures" not complete because I don't
now have access to many of the documents, but it will give you an idea of the methods they
employ.
I have also enclosed part of my original Testimony of how I became a Mormon, etc. If
you require more details on any specific subject don't hesitate to ask, I will be only too happy to
let you have everything you need.
I hope your work and study goes well, and it will help you to understand the complex
workings of the Mormon cult.
Yours sincerely
BRIAN RENDELL
Rendell's willingness to co-operate in my studies was most welcome, especially his statements
that
I shall be most pleased and happy to furnish you with all the facts and feelings
concerning the Mormons and their ways of life...If you require more details on
any specific subject don't hesitate to ask, I will be only too happy to let you have
everything you need.
Unfortunately as my questioning became more specific, especially where verification for certain
of his claims was concerned it became clear that he was unwilling to honour his promises. Those
aspects of his story which aroused my interest were those which deviated sharply from the
widely known normative aspects of Mormonism. The main ones being:
1 that he served as president of the Primary organization;

2 that he was invited to speak in the bi-annual Conference of the Church at
Salt Lake City;
221
All Rights Reserved
221
3 that he advised a female member of the Latter-day Saint Church to abstain

from sexual relations with her Husband;
4 that the Church in Barnstaple received a decree from LDS headquarters to
relegate the Bible to a position of less importance than the Book of Mormon;
5 that he pretended to divine revelation;
6 that he was ordered to get out of a car and walk along the motorway by
his minister;
7 that Mormon missionaries are trained by psychologists in methods
of conversion;
8 that the reason most Mormons do not leave their faith is because the
Church does not give them time to think, but occupies them fully to
prevent them from learning the doctrines and studying the Scriptures;
9 that Latter-day Saints expect and are expected to become perfect
during mortality;
10 that he was the presiding minister of the Barnstaple Branch of the
LDS Church and,
11 that he received death threats which were delivered personally by
two ministers of the Mormon Church.
This claims on this list does not exhaust those made by Rendell in Don't Close The Door and his
subsequent correspondence. They have been selected to demonstrate that he has lied.
We turn our attention verifying the truthfulness of his claims. Something that Reachout Trust
ought to have done but failed to do, and which they would only discuss after much prompting.
During a protracted correspondence some of his claims were probed in attempts to uncover the
truth. The sample of eleven points are representative of his story. If his claims could be
substantiated he would be vindicated and Reachout Trust's name would be without blemish. If
they could not be substantiated, Rendell and Reachout Trust would have a case to answer. The
eleven were:
1. His claim to have been president of the children's Primary organization, a position is
exclusively held by a female member never by a male, as the Church's official Primary
Handbook states:
The ward [or branch] Primary presidency consists of a president, first counsellor,
and second counsellor. They should all be women.477
2. Rendell claims to have received
...an invitation to speak in Salt Lake City, the world headquarters...
He reiterated this claim on another occasion
I had been invited to Salt Lake City to speak at the Mormon Temple at their bi-
annual convention.478
222
All Rights Reserved
222
One who had been a member of the Latter-day Saint faith for six years ought to be aware that
the bi-annual meetings of the Mormon Church are conferences not conventions, and that the
venue is not the Salt Lake Temple but the Salt Lake Tabernacle. If he has received an invitation
why does he not provide details that will confirm his claim? If he did not receive the invitation
why has he said that he did? Is it to inflate his spurious claim to have been a "top member" even
further than he has already done? Rendell will not provide details of his invitation to speak in
Salt Lake City and we are entitled to ask "why not?"
I was interested in your invitation to Salt Lake City to speak in the Mormon
Temple there. Did you receive a letter of invitation and if so do you still have it?
I'd appreciate a copy of it. If you did not keep it could you tell me who it was
from and when the invitation was for - date - meeting - etc., and the purpose of
the invitation. I understand that most of the speaking is performed by the
Mormon hierarchy.479
Rendell has not responded to this enquiry but Slade provides insight on his claim:
Brian Rendell...found it difficult to speak to a small congregation of twenty in

Barnstaple. He never was invited to speak in Salt Lake, nor would he have been
able, if he had.480
As to his invitation to speak in Salt Lake, the Church in England, let alone the
backwater of North Devon, is so many years behind in its progress, compared to
Salt Lake, that a struggling member here of a few years experience in the Church
could expect such an invitation is just a preposterous claim. Especially as he spent
much of that time in hospital.481
3. Rendell confesses to a serious abuse of his ministerial office relating to advice he gave to
a young woman regarding her sexual relations with her husband.
Another example of misusing my position was when I was teaching a group of

ladies to prepare them to be ready to go to the Temple. I counselled one newly
married young woman that she should abstain from sexual relations with her
husband for three months to prove to the Lord that she was "worthy'. She did!482
This last claim of Rendell's is difficult to believe for several reasons. Latter-day Saint Church
leaders do not advise members on intimate matters. Mormons do not consider married sexual
love to be unclean, sinful, or liable to render marriage partners in any way unworthy, and there
is no doctrine or practice which requires abstinence.
4. Rendell alleges,
My first doubts about whether the Mormons were really the true church or not
came on a day when we received a decree from Utah came telling us that in
future the Book of Mormon was to be the first book of the Mormons and the
223
All Rights Reserved
223
Bible would only be a companion to it.483
Attempts to shed more light on the decree met with no success.
You have not explained this decree satisfactorily. I would appreciate sufficient
data on it to be able to identify it and possibly obtain a copy of it. Can you help?
Characteristically no response was forthcoming. It has not been possible to obtain a copy of the
"decree", and the instruction is unknown to senior members of the Latter-day Saint hierarchy.
5. Rendell claims to have pretended to have been the recipient of a divine revelation in order
to make good a shortfall in the Branch's operating budget. This deception, he says, was only a
small part of non-Christian things that he did during his period of ministry.
On many occasions during my time with the Mormons I did things which were
certainly not Christian. For instance, one time while I was keeping the financial
records I discovered that we were short of the amount required to purchase the
books and tracts needed for the following year. With a fellow Mormon I hatched
a plan to raise some cash quickly! On the following Sunday I announced that the
Lord had revealed to me that all present at the meeting should pay an extra and
special tithe so that the work for the following year could go forward promptly.
At the end of the meeting every person was interviewed and told the amount the
Lord wanted him or her to give; everyone paid in full before leaving that
meeting.484
Rendell confesses to have done unchristian things "on many occasions." Later telling of this
incident displaces certain emphases in the story as a comparison will show.
Another example of the power of leadership. One Sunday in September, the

account for the following year's books was well short. The two of us in leadership
wrote down the names of all the adult members present, then assessed what each
could afford. During the meeting it was announced that God had revealed that all
should pay an extra tithe for the following year's work, each and every member
payed the figure we had suggested before leaving the building.485
Since the power of Mormon leadership was an integral part of the study, especially where
control was in evidence, Rendell was invited to comment further.
Re the extra year's tithe. Who was your partner in this affair and what position did
he hold? You mention the absolute power of the leadership and the fact that every
member paid up before they left the building. What kind of threats were used
against them to make them comply, and what would have happened to them if
they hadn't coughed-up?486
Gordon Slade was my confederate when the extra tithe for books was taken from
224
All Rights Reserved
224
the membership. He was President and I was 1st Counsellor and Treasurer. It
was August and we were having the meeting in the Moose Hall, because our
normal venue was being decorated. It is plain and simple, no threats, no
punishment, just judged to be "unworthy" to a Mormon nothing could be
worse.487
Slade says of this incident that there was no claim to revelation and the request that members
make a contribution to budget funds (it was not a tithe) was normal. At that time budget funds
were raised from through voluntary contributions. In the event of a shortfall a further
contribution might be requested and this could be assessed, but there was no coercion or control
or claim of revelation as Rendell's claims.
6. Rendell claims to have been ordered out of the car in which he was a passenger on the
return journey from his first visit to the Temple because he spoke about things he had
experienced whilst in the Temple.
After my first visit to the temple I was so excited that I started talking about it on
the way home. The driver stopped on the motorway and told me to get out
because I was breaking the Mormon taboo.488
I asked Rendell if he could "expand on this experience".489 His next letter ignored the request
and several other pertinent questions so the request for further information regarding the incident
was repeated.
I was very interested in the fact that you were made to walk along the motorway
for an error of what appeared to be enthusiasm. Could you expand on this
incident please?490
His next letter dealt with the incident.
My walk on the motorway was very confusing, we had all experienced the time in
the Temple, so why not? When they let me back into the car it was explained that
everything behind those temple doors was sacred (I always thought secret).491
Gordon Slade, the driver of the car, who was the presiding minister of the congregation in which
Rendell worshipped, and Rendell's friend says, "this incident never happened."492
7. Rendell claimed that Latter-day Saint missionaries are trained by psychologists.
These young missionaries are very effective on the door at highlighting the
problems of those householders who will talk to them. ... These young men (often
look and seem very young) but they are trained by experts (psychologists etc.).493
He was then asked
Re: training of missionaries by psychologists etc. Could you please explain this in
225
All Rights Reserved
225
some detail, it is quite fascinating! Do you mean that Mormon ministers are
trained in brainwashing techniques or that they are taught how to meet, identify
and respond to human needs in some sinister way? Could you be quite explicit
about this please?494
He responded to the question but failed to satisfy its demands. His reply was evasive making no
mention of psychologists.
Yes. Missionaries are trained at M.T.C. to be aware and how to handle many
human responses when confronted at the door or even in the investigators homes.
They may be young but they are eager and have been told by their families for up
to 10 years that they will be going on a mission. Even separate bank accounts are
opened, the pressure is enormous. At 17+ they are at the peak of their learning
capacity, they absorb the sales patterns [patter?] rapidly, wanting as much
knowledge as possible so that they can do the work for their Church. So you can
see it is quite simple for the coaches (teachers) to fill their minds with
programmes and programmed responses as they talk to people who often reject
their ideals. It doesn't matter, they often continue as if nothing had been said to
them. This is very frightening to contemplate for 18 - 19 year olds. The utter
single-mindedness.
The Mormon ministry have little formal training on door-knocking, it is mostly

learned by experience, but, when possible by doing a "split" with the missionary
Elders. Two local Elders pair up with the missionaries, it is very effective, a local
man can often gain access to the home when missionaries alone would fail,
nothing is overlooked in giving these robotic salesmen a chance to use their
patter, even ladies go out together trying to obtain appointments for the Elders to
sell Mormonism.495
8. Rendell claims that Mormons are not "given time to think" in order to prevent them from
noticing what kind of a religion they have joined.
No one is given time to think. If you are unemployed, the Mormon Church finds
work for everyone, social work, Help the Aged, door knocking, church cleaning,
etc. In return all your basic needs are met. No money is given only a shopping list
(this is vetted), then independent members do the actual shopping, ... it seems to
be a perfect Welfare System. That is the question I pondered?496
Why a "perfect Welfare System" should give rise to suspicion, we are not told. Clarification of
this statement was sought.
Re: "no one is given time to think." I cannot understand what you mean by what
follows, which I presume was intended to illuminate your initial statement. What
follows is a description of the Mormon Welfare scheme, which, as you describe
226
All Rights Reserved
226
it, seems admirable. Could you please explain how this relates to your initial
statement and also what you meant when you ended - "...it seems to be a perfect
Welfare System. That is the question I pondered?"497
His response was as obscure as the original statement and did not address why he should
"ponder" a successful programme which was of such great benefit to those in need.
The Welfare System is good, but I am sorry to say that it also has an hidden
motive in that those underemployed or even unemployed are not left to ponder
the truths of Mormonism, but [are] filled with chores of one sort or another, all
according to the person's abilities.498
Rendell was pressed for further information on the subject.
How many hours a day are those in the Welfare System made to work? Your
statement would make it appear as if they are driven to exhaustion so that they
cannot concentrate on the "truths of Mormonism." Is this so or do you exaggerate
a bit here?499
His response served only to cloud further an already darkened situation.
No, no more than an ordinary day's work, but then there is their assigned studies
that all members are expected to complete, their day is only balanced with others.
On top of study there is the "door to door" work which is done by all, it is
important that every door is knocked at least once a year.500
Rendell did not see the incongruity of members doing their "assigned studies" and his statement
that they lacked time to "ponder the truths of Mormonism". He was beginning to feel the
pressure as I sought clarification and verification. His answers became more defensive.
I don't think I am able to debate the Bible with you because you seem to use it as
a weapon to draw further retorts from someone without enough information...
All my comments and observations are based on what I saw and did with the
Mormons, after all this is why you contacted me in the first place, and even with
the Book of Mormon I'm no expert because very few Mormons are given the
chance or the time to become an authority on it.
All your Mormon quotes sound good, but most often they are from persons still
involved with the cult, what else would you expect them to say?
I suspect that your yardstick for Mormons does not come from persons able to
speak the whole truth, or maybe from literature that is not beyond question.
227
All Rights Reserved
227
Two examples you quote are from a non-Mormon and a current Mormon. One
can't know, and the other won't tell, there must be better examples?501
He also fails to point out what examples are available except those from non-members and
members. He appears to be saying that only ex-Mormons are capable of speaking the truth.
Unfortunately he tell so many lies and Reachout Trust is so evasive and unhelpful that the value
of their contributions to the debate is questionable.
9. Rendell claims that Mormons believe that human perfection is possible during mortality,
and that their Church activities are directed towards this end.
You must know that Christian are not under the same pressures [as Mormons], we
are expected to do our best, but we know no one can be perfect ...but Mormons
expect to reach that status [perfection] on earth ... 502
The notion that Mormons are expected to become perfect is erroneous and runs counter to the
expectation of Church members and the its. Mormons have been accused of being priest-ridden
and too fearful to use their own judgement. The truth is they are only asked to do right, live pure
lives, do good to all men, evil to none, and to respect the order of God's kingdom that salvation
may come to them and be extended to all the world.503
How beautiful and holy is this plan of eternal justice! How consistent with the
words of the Messiah, "Be ye perfect, as your Father in heaven is perfect." Paul
informs us that after the resurrection and eternal judgement, we are to go on unto
perfection, and not until then, will the measure of our creation be filled.504
We do not look for absolute perfection in man. Mortal man is not capable of
being absolutely perfect.505
Decker and Hunt in their vile book The Godmakers make a similar claim to Rendell's:
Nothing less than 100% perfection [in this lifetime] will do.506
Mormons strive to improve themselves conforming their lives to the pattern of the Jesus Christ,
who is their paradigm. They do not expect to reach perfection in this life and are not taught that
such is possible. Decker and Rendell know their statement to be untrue: why insist otherwise?
10. Rendell, to lend some substance to his claims to be a high-ranking defector from the
Mormon faith, makes a claim that is unmistakable in its intention, although he does not define
the claim clearly in Don't Close The Door, he does so in later correspondence.
I was not just a 'run of the mill' Mormon - I became one of the top members in
the south-west of England Area.507
His position as one of the "top members" included holding certain offices within the Latter-day
Saint hierarchy.
228
All Rights Reserved
228
Over the years I was Primary President and also Teacher, then Sunday School
Counsellor and the President of the Branch. So in the end I was Secretary,
Treasurer and President at the same time.508
Gordon Slade denies that Rendell was ever the Presiding minister of a Latter-day Saint
congregation.
I knew Brian [Rendell] throughout his short Church life, as a friend, and for a
while as his Branch President.
While an active member, he was never that strong, he was not a "top member in
the South West," and found it very difficult to speak to a small congregation of
twenty in Barnstaple.509
To verify Rendell's claim to have been the Presiding minister of the Barnstaple Branch of The
Church of Jesus Christ of Latter-day Saints he was asked to provide evidence.
Can you tell me during what time period you were the Branch President and how
this information can be verified? This is particularly important.510
You write that you were President of the branch of the Mormon Church.

4. Which congregation did you preside over?511
No answers were forthcoming from Mr Rendell. Verification was sought from the Mormon
Church. Gordon Slade, one-time presiding minister of the Barnstaple Branch, was asked to
verify whether Rendell had ever been the presiding minister:
As I am no longer the local Branch President, I have passed your letter to the
Stake. We do not keep any official records of callings in the Branch, but to the
best that I can recall (the dates may not be exact but the names and sequences
are), since I joined in 1979.
1979 - 81 President A D B Wheele

81 - 84 President M J Vickery
84 - 85 President D Kirk
85 - 92 President G Slade
92 - President I Turner
At no time has Brian Rendell ever been Branch President of Barnstaple or any
229
All Rights Reserved
229
other unit of the Church of Jesus Christ of Latter-day Saints.512
Rendell's claim to have been Branch President is deliberate falsehood. It was suggested to
Rendell that he could be acting out of bad feelings towards his former friends.
I must ask you whether your article is meant to injure your former friends. If not
could you explain your reasons for writing it in the first place. How did you
become involved with the Reachout Trust?513
His response exposes the depth of contempt he feels for his former church, and shows how
deeply into the grip of an active anti-Mormon ministry he has fallen.
The reason I want to make things public is a sincere wish that those
contemplating joining [the LDS Church] might see or be shown the great number
of "ifs" to be found in "their scriptures", and perhaps stop them from making a
great mistake, and if it can put doubt into the minds of members, that is if they
are allowed to even see it.514
Sincerity does not need lies to progress the cause it espouses. Lies impoverish any cause to
whose ends they are employed. It is one thing for people to change their religions. Conversion is
the acquisition of a point of view or perspective that was not held previously. However, some
who are converted find it necessary to set about to bring about injury to of those who were once
their friends:
Over the years I was Primary President and also Teacher, the Sunday School
Counsellor and the President of the Branch, so at the end I was Secretary,
Treasurer and President at the same time until I found Jesus and the truth was
with me."515
Rendell's statement that he has found Jesus and that the truth is now with him sounds a little
hollow in the light of the exposure of his dishonesty and of his eventual admission that he had
lied.
11. It is possible that no other claim by Rendell exposes the extent to which he is prepared to
go to demonstrate his intention to injure the Latter-day Saints than his claim to have been
threatened with murder by two Mormon ministers.
Since my conversion [to the Christian Fellowship Church] I have been reminded
a number of times by local Mormons of the vows I took to keep quiet about the
secret Temple ceremonies and that I should be aware of the consequences of my
actions.516
I assume that you want me to name names. This is very awkward because a
230
All Rights Reserved
230
number of the leadership in this area have visited me and warned that if I
continue revealing facts about them, then the vows etc. taken by me in the
Temple may be invoked and my life may be in danger. I don't treat these threats
lightly, but there are two names that I will give you. One is the current local
President, Gordon Slade, living in Bideford, and the other is Andy Wheele, a
counsellor who lives in Barnstaple. These are the two that have levelled threats on
3 separate occasions.517
These were serious charges that demanded further investigation. Rendell was asked to be more
specific about his allegations that threats on his life had been by Mormon leaders in his local
area.
You say that you received threats from Mr Slade and Mr Wheele on 3 separate
occasions. Is it possible for you to be even more specific about these incidents? I
must say that I view them with a certain amount of disquiet! Were the threats
quite open and explicit such as, "we will kill you if you don't keep quiet," or were
they more veiled? Could you give me examples?518
In his response Rendell backs down from his previous extreme position to imply that whilst no
threats were verbalised they were still implicit in reminders to honour the solemn promises he
had made in the House of the Lord.
The threats were given in the manner as to remind me that I had made vows in the
endowment room... So the threat was given by reminding me of the vows I had
given whilst inside the Temple, so beware and be quiet was the message. As a
matter of interest there are in the USA a large group of Mormons, I think they are
referred to as "Fundamentalists" and they are often prepared to help to quiet [sic]
people like myself.519
The ultimate sanction the Church may take against any member is withdrawal of membership.
Rendell wrote that the ultimate sanction of the Church was rescinding the member's temple
recommend. Mormons have no interest in laying hands on either the property or person of the
disaffected. Rendell's charges were designed to bolster his reputation amongst his new friends at
the expense of his former friends, and at the expense of truth.
29th January 1993
Dear Brian,
I note that it is now some long time since I heard from you and wondered, since
you have always been prompt in responding to my letters, whether you were in
good health. I do hope so. Perhaps the delay in responding has been due to
231
All Rights Reserved
231
pressure on your time. Whatever the reason I do hope that it has not been
anything too serious.
Looking forward to the resumption of your interesting contributions to my

studies, I remain,
sincerely Ronnie Bray B.A. (Hons)
16 April 1993
Dear Brian
Not having had a response to my last two letters dated 23 November 1992 and 29
January 1993 I write in the hope that I can persuade you to resume our
correspondence or at least offer an explanation for your abrupt cessation.
Your contribution has been significant into providing insight into causes of
disaffection from the Mormon faith. You will recall that I have been pressing you
to provide details of the claims you have made in our correspondence, and I
would hope that you would feel able to do this. Particularly in the light of your
comment in your original letter to me dated 22 September 1992 that "I would be
only too happy to let you have everything you need." I do feel that it's a shame
having come this far to let me down at this stage.
Of particular interest to me just now are the following paragraphs taken from my
letter to you dated 23 November 1992:
Can you tell me during what time period you were the Branch
President and how this information can be verified? This is
particularly important.
I am interested in your invitation to Salt Lake City to speak in the

Mormon Temple there. Did you receive a letter of invitation and if
so do you still have it? I'd appreciate a copy of it. If you did not
keep it could you tell me who it was from and when the invitation
was for - date - meeting - etc., and the purpose of the invitation. I
understand that usually most of the speaking is performed by the
232
All Rights Reserved
232
Mormon hierarchy.
As before I trust that your health is good and that you and Carol are both well and
happy.
Ronnie Bray
14 June 1993
Dear Brian,
I write in hopes of persuading you to resume your correspondence. I require

validation of some of the information you have so kindly supplied me with in
former correspondence.
I hope that all is well with you and that you will find time to confirm those
matters I have asked about previously.
If you have reasons why you no longer wish to correspond with me I would
appreciate the courtesy of an explanation so that I can refrain from troubling you
in future.
Rendell replied:
Postmark: North Devon 16.6.93
Dear Ronnie
I am sorry about my not replying to your recent correspondence but I have not
been able to give you truly complete and honest answers to your further delvings
into a part of my life I am desperately trying to erase as something I was involved
in, and when I made my offer in the book, I never expected to meet anyone like
yourself who definitely has more in depth knowledge into a subject I am trying to
233
All Rights Reserved
233
forget as well as I can, because, to be honest with you, Ron, I feel much shame at
the things I did to others, and I am doing my best to obliterate as much as I can,
and in the course of our correspondence old wounds have made me feel very
ashamed of myself, so with regrets I prefer not to continue our correspondence,
but I want to say it has been a pleasure just to have known you.
Yours Brian
No further correspondence has been forthcoming from Brian Rendell. But the matter did not rest
there. When it became clear that Rendell had lied, Doug Harris, who appears to be the director
of Reachout Trust and the author of "Don't Close the Door", was approached to find out whether
Reachout Trust was aware of the nature of Rendell's contribution, or whether they knew but
didn't care about his falsehoods as long as they served Reachout Trust's purposes.
14 June 1993
Dear Mr Harris,
Some little time ago I purchased a copy of your book Don't Close The Door,
which I have read with interest.
Part of my research is concerned with disaffection of former members of the

Mormon Church, therefore, two chapters in your book were of interest to me.
They have raised some questions which I address to you in the hope that you will
be able to satisfy them.
1 How did you contact those who made their contribution to the
book?
2. How did you verify the truth of the claims they have made?
3. If any of those claims were proved to be unsubstantiated what
action would you take?
4. If your purpose is to win the cults for Christ do you think that
negative material is likely to help, or do you think that it will only serve to
produce hostile feelings between you?
5. Is the main thrust of your ministry to promulgate Christianity or
to defeat your perceived enemies, or do you consider them to be part of
the same equation?
Yours sincerely
234
All Rights Reserved
234
RONNIE BRAY BA (Hons)
REACHOUT TRUST
Building Bridges to those in the Cults Occult and the New Age
ALPHA PLACE GARTH ROAD MORDEN SURREY SM4 4LX
081 - 337 9716
22 June 1993 Dear Mr Bray,
Thank you for your recent letter and I will happily answer the questions, but
before I do please can you let me know whether you intend using any of the
answers in your postgraduate research, and if so what the general subject of your
research is.
Many thanks. Yours sincerely [signed] Derek Ware Doug Harris Dictated by,
signed in his absence
24 June 1993 Doug Harris Reachout Trust Dear Mr Harris,
Thank you for your letter of 22nd June 1993 in response to my questions.
Whether your answers will be useful to my thesis depends upon what they are.
The propositional sentence of my thesis is "Priesthood, Leadership, Control, and

the Community in the Church of Jesus Christ of Latter-day Saints." Broadly it is
concerned with the early (1820-1830ish) structure of Mormon ministry, the
methods of leadership employed, then and now, the theology underlying Mormon
priesthood, methods of control employed in ruling the church, and the
experiences of certain groups within the church, such as, women, single
members, etc., and reasons for disaffection of members, and post-disaffection
activities, such as entering other denominations or groups, and such activities
which are possibly hostile to Mormonism.
The possibility exists that I will include a section on anti-Mormon ministries, but
that depends largely upon the quality of the responses I get from initial
approaches to such groups, yours included, and whether there is sufficient meat in
them to take me beyond the work started by James Beckford, with which you are
no doubt familiar.
235
All Rights Reserved
235
I hope that this is helpful to you in framing your answers.
I note that your letter head states your intention to "[build] bridges to those in the
cults..." Do you approach those in the cults directly, and if so, how are your
approaches perceived.
Yours sincerely RONNIE BRAY BA (Hons)
REACHOUT TRUST 9 July 1993
Dear Mr Bray,
Thank you for your recent letter and for giving me further information
concerning your thesis.
I will seek therefore to answer your questions raised in the light of your recent
letter.
1. The people mentioned in the book Don't Close the Door were folks that we
contacted over the years that our ministry has been growing. I believe both the
Mormons that are mentioned in your letter were already out of the Mormon
Church and had become Christians before we met them, and therefore they would
have contacted us on the basis of wanting to help when they heard about our
ministry.
2. We verified the truth of their claims by spending quite a bit of time with
them and ensuring that their stories added up. I questioned them both for quite a
period and looked through their testimonies. Having also met them and had
references on them from other people that knew them we ascertained that they
were truthful people and indeed both those mentioned in the book are continuing
to help others now in similar situations.
3. If claims that they made were clearly proved to be unsubstantiated, we

would make this public although I am not sure what the logistics of that would be
at the moment. I expect we would certainly have to consider putting an
amendment in each Don't Close the Door book and obviously changing that when
236
All Rights Reserved
236
there was a reprint. We believe that there is enough truthful information that can
be used to show that these groups are wrong without having to make things up.
4. It very much depends on what you mean by "negative material". Yes, I

believe that if we write a horrendous attack on a particular church and on people
like Joseph Smith etc., without any concern for the people that are reading it, I
believe that would have a negative approach. However, we seek to provide facts
in a very loving and caring way, and rather than making accusations of "this is
what you do", we would ask questions as to why such and such a thing happened
showing that there have been problems in the past. I believe too in the case of the
Mormons that we should bring to their attention areas in the life of Joseph Smith
which they may not be aware of, but again one does not have to do this with a
hateful attitude, but with a loving, caring one, and maybe making a different
decision to one they have made already.
5. I do not believe that the question you asked here is one which I can answer
directly because I do not believe that our ministry is whether "to promulgate
Christianity" or "to defeat our perceived enemies". Our aim is to communicate to
these people in the groups that (1) there are faults and failings and the claims that
these groups made cannot be substantiated. (2) If somebody believes this,
obviously they will want to leave the group and yes, we would then present
Christianity as the true way as we have found it to be. However, if somebody just
wants to come out of a group and have nothing to do with Christianity we will
still help them. I would also add here that we do not view these people as our
enemies but we view them as those we want to reach out and help.
You also asked in the second letter, do we approach these groups directly. The
answer is yes in several ways, either by writing or advertising or personal contact,
and depending on where that person is with regard to belief in the cult we receive
different reactions. Some indeed are hostile, but others are very willing to
communicate with us.
I hope this helps but should you think it would be helpful to discuss things further
then I would be very glad to do so.
I will also appreciate seeing a copy of your thesis when it is finished if that is
possible.
[signed] Derek Ware Doug Harris Dictated by, signed in his absence
237
All Rights Reserved
237
16 July 1993
Mr Doug Harries
Reachout Trust
Dear Mr Harries,
What qualifications do you have academically and relating to the ministry?
Your answers are interesting but lead to a series of further questions. I wonder would you be
kind enough to consider answering some questions more fully.
Section 1. In respect of verifying the truth of their claims you say you spent "quite a bit of time
with them (...) ensuring that their stories added up. [You] questioned them for quite a period
and looked through their testimonies and both met them and looked through their testimonies.
[You] met them and had references on them from other people that knew them [thus] ascertained
that they were truthful people..."
You do not say 'how' you obtained verification. You appear to suggest that you took them on
trust rather than seeking to prove their claims.
My further questions on this section would be:
1. How much time did you spend with Mr Rendell?
2. What criteria for consistency did you apply to his story, with reference to:
a. His claim to be "one of the top members in the

south-west of England area. What position or
positions did he hold that justify his claim and
how did you verify whether he actually held such
positions?
b. His claim to have received "an invitation to speak

in Salt Lake City". How did you verify this
invitation, where was the venue, what was the
date, and who extended to invitation to him?
c. He claims that when he became an Elder in the

Mormons "there was no position in the Mormon
Church that I could not hold". Since senior
presiding ministers in the Mormons are high
priests how do you reconcile that with his
238
All Rights Reserved
238
statement?
d. Sources in the Mormons inform me that a three hour

temple interview is unheard of. What evidence do
you have that this was the case in Mr Rendell's
case?
e. Mr Rendell describes a disturbing incident (p. 28)

on the motorway. What evidence do you have that
this did in fact take place?
f. Mr Rendell claims that he "did things which were

certainly not Christian." How did you verify
whether he was required to do the things he goes
on to describe, or if he did them of his own
accord?
g. I have tried unsuccessfully to obtain a copy of

the "decree from Utah telling us that in future
the Book of Mormon was to be the first book of the
Mormons and the Bible would only be a companion to
it." Have you a copy of this decree or have you
seen one?
h. Mr Rendell writes that he had a mental breakdown

in 1986. During your interviews with him did you
ascertain whether this was the first bout of
mental illness he had had? (A colleague sent me a
photocopy of a page of one of your publications
which contained a young girl's story of a brief
associations with the Mormons. My immediate
impression was that the girl was emotionally
unstable and immature. Do you find many religion-
changers who match this description?)
i. Is Mr Rendell continuing to write about his time

as a Mormon to "help others in similar situations"
as you write in your letter, or was his
contribution to your book his sole connection with
the Trust and its ministry?
2. Were the referees you interviewed for Mr Rendell members of the Mormon church
or members of his new faith?
239
All Rights Reserved
239
3. What questions did you ask Mr Rendell in order to satisfy yourself that his account
of his ministry is truthful and accurate?
4. Did you ever discuss his experiences with members of the Mormon church to obtain
verification of his claims?
5. You write "these groups are wrong." Acknowledging your inherent right to disagree
with any denomination you wish to, my impression of the material which I have seen
published by the Reachout Trust to date, is that it is abrasive and potentially offensive.
You do explain your position in Section 4 of your letter and offer that you "seek to
provide facts in a loving and caring way." I have to press you a little here and trust that
you will understand that I do so because I cannot reconcile what you say with the
material you publish except that the chapter you wrote WINNING AND KEEPING THE
CULTIST FOR CHRIST is reasonably conciliatory in tone, whilst depicting cult members
as "wrong" and doing "bad" things, which is, of course negative. Mrs Thomas'
contribution is relatively mild but Mr Rendell's is openly hostile, belittling and
demeaning. Is it the case that you consider anything to be useful ammunition?
6. Do you have any friends or acquaintances who are members in the Mormons? I am
seeking to establish the sources of your information on Mormonism?
7. I note in your catalogue that you carry "The Godmakers". Are you aware that the
National Council for Christians and Jews has denounced this as religious persecution and
defamatory?
8. Do you have any connection with MacGregor Ministries of Delta Canada?
Thank you again for your response to my original questions and for your willingness to extend
this courtesy. I appreciate that I am not an easy correspondent but I am confident that you
appreciate the need for research to be thorough and conclusive to be of any value.
I note your request to read my completed doctoral thesis and will be happy for you to do so
subject to the usual undertakings. I anticipate that it will be completed in 1997.
Yours sincerely RONNIE BRAY
15 October, 1993
Dear Mr Harries,
Not having received your reply to my letter of 16th July 1993 I wonder if I could press you for
your promised response. Recognizing the possibility that you have not received the letter,
because of the vagaries of the postal system, or such like, I am reprinting it below.
240
All Rights Reserved
240
Looking forward to hearing from you.
REACHOUT TRUST
21st October 1993
Dear Mr Bray,
Thank you for your letter of the 15th of October enclosing a copy of your letter of the 16th of
July. This is the first time I have seen it.
As it is a long involved letter, with many questions, I am unable to answer it immediately. I will
endeavour to get back to you just as soon as possible.
Yours sincerely
[signed] Derek Ware
Doug Harris
REACHOUT TRUST
17th November 1993.
Mr R Bray
Dear Mr Bray,
I have looked again at your questions and as I feel they are coming from a very hostile basis and
anything that I am likely to say will either be quoted in your thesis as 'trying to defend Reachout
Trust' or misconstrued. I do not feel that I am at liberty to answer any of your questions at
present.
If however, as your thesis develops you would want to send me the sort of thing you are writing
and I feel that it is coming over in a right spirit then I would probably be willing to share some
more with you.
Therefore I will await further developments.
Yours sincerely,
[signed] Derek Ware

241
All Rights Reserved
241
Doug Harris
Following this letter from harries enquiries were treated as hostile. Harris' refusal to answer
questions as he had promised to do raised suspicions that the Trust had been caught in the act of
promoting falsehoods under the guise of Christian literature. The honest response would have
been for Harris to answer the questions and conduct his own investigation. But Harris' responses
strongly suggest that he was aware of the nature of Rendell's revelations and did not wish to face
up to the responsibility. If it not so serious it would amusing that Harris does not wish to be
"misconstrued."
For the time being it seemed that an impasse had been reached. But there were to be some very
interesting developments which are dealt with in the next chapter.
NOTES
242
All Rights Reserved
242
10266 Jan 97
CHAPTER THIRTY
REACHOUT TRUST'S EXPLANATIONS
Beware of mettle in a blind horse. He is apt to dash into danger.

He must go, and he does not see where. Many zealots are so
ignorant that they come under this proverb; they are dangerous
when they are not well-guided
C H SPURGEON
Copies of the previous chapter were sent to Brian Rendell, Doug Harris of Reachout Trust and
Gordon Slade of The Church of Jesus Christ of Latter-day Saints, to allow them to read them
and comment or make amendment prior to publication. Not all the text of letters is reproduced
here in the interest of space.
Dear Mr Harris,
Thank you for your letter dated 17 November 1993 in which you give your reasons for declining
to answer the questions I asked in my letter of 15 October 1993. I note that you feel that I am
hostile to you and Reachout Trust and likely to accuse you of trying to defend the Trust or else
misconstrue what you write. Both of these reasons I consider to be inadequate and baseless.
As you will see from the enclosed piece, I have good reason for believing that Mr Rendell was
less than honest in his contribution to your book, in fact he has admitted that he lied. My
questions to you were designed to determine whether you had taken sufficient care in accepting
his testimony at face value, or whether you were just happy with it because it served the purpose
of your ministry. I am surprised that you turned down the opportunity to explain your own
position. The offer was made with the best of intentions. My feelings are that an honest
researcher could do no less than give the opportunity of those he may stand in need of criticising
to set the record straight before publishing. That is why I make this offer to Mr Rendell and
yourself at this time.
I can say from what I have learned so far about the activities of Reachout Trust that I find some
cause for concern about its research methods within the context of a Christian ministry. But I
would expect you to appreciate the need for thorough research in such matters and that my
enquiries must be as thorough as I can make them in order to present truthful accounts of my
findings.
The enclosed is for your perusal and comment. I have sent a copy to Mr Rendell and informed
him that you are to receive one.
243
All Rights Reserved
243
Should you feel that any of my conclusions are wrong, or that I have misconstrued, or that I am
being in any way unfair, I would appreciate your reasons. Should I be convinced that there is
need for changes in the final form of the document, which I am preparing for publication, I will
gladly make such changes as are necessary, provided that they conform to provable evidence and
are not mere prejudices. With best wishes for the coming year, I am
yours sincerely Ronnie Bray
Brian Rendell
Dear Brian
I enclose for your perusal and comment a manuscript concerning your contribution to Don't
Close The Door and our correspondence. Should you feel that changes need to be made or that I
have been unfair to you, etc., I will consider any points you make provided that you furnish
sufficient grounds for doing so.
Trusting that both Carol and yourself are well, and wishing you both the best for 1994, I remain
yours sincerely
Ronnie Bray PS - I am also sending a copy to Doug Harris and Gordon Slade.
President Gordon Slade
Dear Gordon,
I am enclosing the preliminary document for the Reachout Trust/Brian Rendell claims and
correspondence, prior to its final preparation for publication. I have sent copies to Brian and
Doug Harris of Reachout Trust inviting their comments.
I have mislaid your response to my letter to you which I neglected to date but which comes in
the series about October-November 1993. Do you have a copy of your letter to me in response? I
have marked the copy with your remarks but kept them to either "denied", "yes", or "no".
I invite your comments on the manuscript, especially if you feel that I have misrepresented you
in any way, or if you feel that I am being unfair in any other respect. It is important that the truth
of this matter is represented without prejudice.
With best wishes for 1994, I am

yours sincerely Ronnie Bray
REACHOUT TRUST 16 February 1994
244
All Rights Reserved
244
Dear Mr Bray,
I have pleasure in enclosing the reply on behalf of the Trustees to your 'thesis'. We specifically
request that it is included with your final publication so as to give the full picture and not just
one side of the argument.
As we have spent so much time answering your questions we ask that you also take the time to
reciprocate and answer the following questions that we have.
1. Are you or have you ever been a member of the Mormon church? If yes please would you
give details of when and why you joined?
2. How can you study the structure of Mormon ministry and priesthood between 1820 and 1830
ish when no such structure existed for most of that time?
3. Do you apply the same stringent rules of verification to your sources in the Mormon church
that you feel we ought to apply in our sources?
4. What other groups have you approached with regard to your research and what has been
their response?
5. What control criteria are you using to verify or otherwise the information you are receiving
from your apparently limited research?
6. Why did you not seek to contact Mike and Ann Thomas when Ann's testimony is also in
Don't Close The Door?
7. Will you be sending a complete copy of your thesis to groups such as ourselves for a final
comment before publication?
We look forward to your detailed response in the very near future.

Yours sincerely (Signed) Doug Harris.
The following response was enclosed with this letter.
REPLY FROM THE TRUSTEES OF REACHOUT TRUST
Further to your recent letter and article (chapter twenty-five), we believe that it need to be
amended or this letter appended to the chapter, in order to reflect the true work of Reachout
Trust. We realize why you have reached your conclusions but feel you do not understand the
people you are dealing with. We would never exert as much pressure as you have to try and
obtain facts because the ex-member has enough problems trying to come to terms with their
changed life.
We also wonder whether you have used the same investigative methods on Mormons as well as
ex-Mormons. Have you pressurized Mormons into talking about their secret Temple ceremonies
and underwear? Have you accepted that they are not allowed to talk about these things and not
accused them of hiding anything?
In saying 'we refuse to discuss' certain issues you are not conveying the truth of our
correspondence with you. We justifiably held off from replying until we saw the way in which
you were using the information. The context is now clear from the extract you sent us and we
can answer accordingly.
245
All Rights Reserved
245
We have spoken to Brian Rendell and he still sticks by his story, however, as we shall underline
in our concluding remarks we clearly stated in our letter that if anything was proven to be false
we would take steps to rectify it. However, even if it did become clear that some of the facts in
Brian's story were not true it would not alter the information we have printed about Mormonism
in other leaflets and this needs to be said.
We must also question the view of the evidence that you are bringing as it appears that you are
not weighing up the evidence fairly. We have been accused of being biased before but when
Mormon material is weighed up in the light of the Scripture it is clear why we choose the Bible
as the truth.
For instance your point 1 with regard to the fact that certain positions can only be held by
woman [sic]. Can you be certain that this has always been the case and that a man has never held
any of these positions?
In point 2 concerning an invitation to Salt Lake City, you show no proof that this invitation was
not extended. As stated in Don't Close The Door p. 33, Brian returned 10 boxes of
correspondence from the past, which is not unusual for people coming our of the cults, and so he
cannot provide the letter. You only provide circumstantial evidence and no proof that the
invitation was not offered.
The information in point 3 concerning counsel given is based on the comment that Slade made
to you. "Latter Day Saint leaders do not advise members on such intimate matters." I do not
believe this to be true and could bring evidence to the fact that Mormons have been advised on
such matters. One ex-Mormon stated to us, "
I have personally received advice on matters of an intimate nature, although in

completely different circumstances. It is axiomatic of church leadership that
problems of an intimate nature must be dealt with from time to time. The way in
which these matters are handled does not always reflect "official" church policy.
However, it is not "the church" that has to deal with these things but individual
bishops."
Our conclusion has to be that the evidence recorded is from a general standpoint of Mormon
belief but an individual Mormon may not always abide by the general rules.
Point 4 queries the relationship between the Book of Mormon and the Bible. Yet the Mormon
position is quite clear from their Articles of Faith, the Bible is only the Word of God as far as it
is translated properly but the Book of Mormon is the Word of God without any qualification.
Again, you have only to read the study guide that all Mormon missionaries are taken through to
realize that this statement by Brian is factually correct.
The main focus of this discussion should be the Book of Mormon and the Prophet
Joseph Smith . . . After the discussion, the Investigator's strongest impression
should be of the Book of Mormon and the prophet Joseph Smith.
Point 5, concerning the abuse of power, highlights the main problem we have here. Brian's
testimony is of a Mormon who has left the church and become a Christian. This is pitted against
the testimony of Slade who is still a member of the Mormon church. There is no way that we
246
All Rights Reserved
246
can be certain that this event did or did not happen unless there was an unbiased witness on the
scene.
Point 6 is in the same category as point 6. It is very doubtful that Slade would admit to the facts
if they were as Brian says they are. Again there is no proof and we end up with two different
versions of the same event. The fact however that the Temple ceremonies are secret is still not in
dispute.
I'm not sure exactly what you are aiming at in your point 8. Mormons are kept busy and are
shown things from the Mormon point of view. They are not encouraged to look at things from
the 'other side of the fence'. One understands why and I cannot see the fuss you are making over
this small point.
Point 9 concerns whether we are striving to be perfect in this life or not. What does the Mormon
church encourage on this point - that we must be obedient to all the laws and ordinances. If we
do not then we have no hope of getting into the highest heaven although we might have a second
class salvation.
Ex-Mormons would again testify to the fact that perfection in this life is encouraged under the
heading of 'having your calling and election made sure'. See Doctrines of Salvation, Vol. 2,
Joseph Fielding Smith.
There is a clear distinction here in that the Bible says that we are saved by grace and that Christ
has accomplished everything on the Cross. The Book of Mormon says that we are only saved by
grace after all we can do. Christianity shows that man can do nothing to work for his salvation.
Mormonism shows that it is very much down to works.
Point 10 again offers no proof as to whether Brian was Branch president or not. The proof you
bring consists of the phrase 'as best I recall...' It goes on to admit that there are 'no official
records' and so how can the point be substantiated beyond reasonable doubt? You further suggest
that Brian 'may be acting out of bad feelings towards those who were once his fellow religionists
and friends.' Would it not be equally as fair to suggest that it could be the other way round>
However would you also please read again what Brian says as recorded in Don't Close The
Door, p. 25, 'Mormons, on the whole, are very nice people: they have impeccable manners,
amoral code second to none, a welfare system that works, and some truth in the message they
bring to you.
You conclude here that Brian has lied but have given no substantial proof to that claim and I
believe such a statement should be withdrawn. Is it not a fact that Mormons have lied and
twisted the truth? Why do you not say the same things about them? On what basis do you accept
person 'A’s account and yet reject person 'B's, when they are presented with similar evidence.
For you, point 11, shows beyond any question that Brian will go to any lengths to injure
Mormons. You state that he claimed he was threatened with murder by two Mormon ministers.
Mr Bray I ask one simple question, where do you get that accusation from? Actually it is not
unusually [sic] for ex-cult members of Christians working with them to receive verbal or even
physical abuse. However, what are the facts here?
The quotation from the book talks about being 'aware of the consequences'. Later to you he
concluded that his 'life may be in danger'. You later go on to state that 'Rendell backs down from
his previous extreme position' and yet the evidence you bring for this is that Brian said, 'The
threats were given to remind me that I had made vows in the endowment room.'' This is exactly
what he has said all along. You are the one who put the words kill and murder in his mouth - he
247
All Rights Reserved
247
never used them and therefore to accuse him of saying this is a lie and not honest investigation.
Indeed Mr Bray, Jesus will be the judge of us all as the Bible rightly says.
You are probably aware that the threats mentioned here were explicit in the Temple Ceremony
until 1992. It is also an established fact that gruesome deaths were carried out in the early days
of Mormonism. In this light the threats become implicit in any reminder of the temple oaths
taken. It indeed could be argued that as Mormons don't today go around killing those who reveal
the temple ceremonies they should not worry about it. However, for some these threats may still
seem quite real and frightening.
Having dealt with your unfair treatment of Brian we move on to the recording of your
correspondence with us and the answering of the questions outstanding from your letter dated 16
July 1993.
Answers to the writer's questions of 16 July 1993
There are no academic qualifications that exist for this work, even a B. Ed degree in Theology
would not equip anyone for the ministry. The qualification is a 'hands on' experience over many
years with an on-going study of the Bible to ensure that the basis is correct.
Questions 1, 2a-i and 2-4 can first be answered in a general way. We would have to say that in
our eyes all your investigations into Brian have provided no proof that his statements are false.
We spent a day with him during filming and subsequently two weekends. On top of this there
was correspondence, phone calls and I spoke to a number of Christians who knew him. The
reason we did not try to talk to Mormons is clear when we look at the answers you have
received. Anything that Brian said, the opposite must be true. It would be difficult if not
impossible to get clear answers from an active Mormon. The fact is that some events can never
really be substantiated one way or the other but if, when checked, they fit in with the known
behaviour of the group we are dealing with then we believe that we have every right to accept
them as true. However, as we have stated all along if anything later is shown to be conclusively
wrong we would ensure the matter was dealt with satisfactorily.
Item 2c is a true statement, it's a matter of interpretation. An elder is the bottom rung and the
only way is up. High priests are still men who became Mormons at some point. They were not
born special but entered the Mormon church and have risen up the ladder.
Item 2d is again a matter of who you talk to. We have heard that such long interviews are not
unusual.
Items 2e-g have been answered in detail elsewhere.
Item 2h. In our studies there is no evidence to suggest that it is only emotions [sic] unstable
people who are 'religion changers'. However what we have found is that it is often at a time of
'crisis' which could be physical, emotional or spiritual, that most accept a wrong teaching such as
Mormonism. Again, however, we must repeat that this is not always the case.
248
All Rights Reserved
248
Item 5. is your impression and would very much depend on who is reading it. We realize that
when people are faced with the truth it does sometimes hurt. We have a number of ex-Mormons
and those who were about to get into the church who are very thankful for our literature and
services. We do not look for 'ammunition' but share facts which we hope every Mormon will
check out for themselves and then make their own careful decisions.
In answer to item 6. I could not say I have friends who are Mormons but I have spoken to many
Mormons. Recently I presented a lecture entitled, 'Is Mormonism Christian'? Two Mormon
missionaries attended, who although did not want to agree with what I said, were not offended in
the way it was put across. Also they could not dispute on what I said as I was quoting from my
extensive library of Mormon literature.
The fact that, by some, Godmakers may be condemned is not very relevant. The important factor
is whether what is said in the video is true. It is not religious persecution to inform people of
error. In fact it is a service as their eternal life may depend on it. It is only religious persecution
if it incites people to hate and it is only defamatory if it is not true. Godmakers has been useful
in helping many to reach out and love Mormons and its truth has been established. A Mormon
bishop who saw Godmakers did not deny it was true. The only thing he said was that he didn't
like the background music.
I know Lorri MacGregor, she is one of our board of reference. You will notice we carry some of
her books but we have no official tie up between the two ministries if that is the purpose of your
question.
Finally we believe that you must change your concluding remarks as they are untrue. I did not
refuse to answer your questions. Please read again my letter of 17 November. In our opinion we
do not believe you are writing in the right spirit but still we do have the opportunity to answer
your statements in context, which is most important.
Reachout Trust has never and will never, deliberately promote falsehood and to say so would be
libellous. To make this statement anyway is totally unfair because you cannot point to even one
deliberate falsehood. Unless you can prove beyond any doubt that there are deliberate falsehoods
in the story you must withdraw this. Not only that but in the light of our offer made in the letter
dated 22 June, to correct any errors that unintentionally crept in this statement is certainly
defamatory.
If claims that they made were clearly proved to be unsubstantiated, we would

make this public although I am not sure what the logistics of this would be at the
moment. I expect we would certainly have to consider putting an amendment in
each Don't Close the Door book and obviously changing that when there was a
reprint.
To conclude we would underline again, just suppose 'we have been fooled' does that make
Mormonism right and Christianity wrong? No. There is so much more evidence to show that the
249
All Rights Reserved
249
Jesus Christ the Mormon Church present [sic] is not the same as the Jesus Christ of the Bible.
Consequently the salvation that the Mormon church offers is tragically not the salvation that
Jesus Christ won for us at Calvary.
REACHOUT TRUST
Dear Mr Harris,
Thank you for your letter dated 16 February 1994 and enclosure. My initial impression is that
overall your responses are disappointing. You do not address the issues I raise but merely attack
my methodology. Hopefully you will take another look at the whole matter and I share the
following comments with you in the hope that you will do so and then carefully re-think your
position.
I note your request to have your responses included in the finished work. However, if I were to
include it as it stands now it would not reflect credit upon either yourself or upon the Reachout
Trust for the reasons I have already stated, and because of the many inconsistencies it contains.
For this reason alone you will need to consider the whole matter again. I will try to help you see
where the principal issues lie.
You will appreciate that your letter raises very many points, but at this present time I am unable
to deal with them all because of the demands upon my time. However I will address those points
the resolution of which will, I believe, enable us to see where truth lies provided that you will
ensure that these points are adequately dealt with.
Page 1. You write:
[A]'We have spoken to Brian Rendell and he still sticks by his story...[B]even if it did become
clear that some of the facts in Brian's story were not true it would not alter the information that
we have printed about Mormonism in other leaflets and this needs to be said.'
I will address point [B] of this paragraph first. It is of absolutely no consequence to my research
whether Mormonism is true or false. I am not interested in that question and so it is meaningless
to raise it in your own defence. In fact I consider your raising it to be an attempt to divert
attention away from the point I have made by widening the issue. Defending a proposition by
another proposition which does not prove the first one, but which diverts the attention to another
question (one about which the person making the diversion feels more certain), is a common
trick in controversies, and I am more than a little surprised that you have sought to employ it
here. Back to the point - my research in this case deals with two basic issues which are:
1. Has Rendell been entirely truthful in his

account of his experiences as a Mormon?
2. If Rendell has lied, has Reachout Trust and its

officers acted in good faith in publishing his
falsehoods?
250
All Rights Reserved
250
3. or are they in complicity with him either as a

result of
i a deliberate policy of doing harm to

Mormons at any cost, or
ii through their failure to conduct honest

primary research and verification methods?
You refer me to what you have written in other leaflets. Not having seen any other of your
publications except a photocopy of two pages of your newsletter I cannot comment. Your other
publications may become of interest when (and if) I get around to researching them, but I can
only foresee that becoming likely if I decided to conduct a dedicated investigation of Reachout
Trust, but in our present context the introduction of this material is a diversion.
My interest in Rendell's writings was aroused solely on grounds of the extreme hostility that I
felt was evident in his account. It was his particular enthusiasm for his subject that attracted me.
What you would no doubt call a 'hostile spirit.' Nor am I in this instant interested in comparisons
between any system of theology, religion, Christology or soteriology and another. I think I need
to express that to you to save you the trouble of attempting to persuade me that you have
clairvoyance in matters of religion. My current research is solely connected with those points I
have expressed in my previous correspondence. Nothing has changed since that time, and I
would be pleased if we could stick to those points.
As to Rendell sticking to his story, if he continues to maintain its truth, why does he not provide
further and better particulars of those points which I have requested from him. If he would do so
and if that information confirmed his claims, the difficulties would be immediately resolved and
we could all get on with something else. Even if as you suggest, he no longer has primary
documentary proof, and I have no difficulty in admitting that possibility, then he ought to
present proof as best he can recall. I will settle for less than exact answers to those questions
dealing with his term as leading minister and his invitation to address the Mormon headquarters
meeting. But he has not done so in spite of repeated requests. His only response has been:
'I have not been able to give you truly complete and honest answers...'
What should I conclude from that other than that which I have concluded? How am I wrong in
my understanding?
If Rendell had been the incumbent minister of a Mormon congregation, the absence of
documentary evidence would not preclude him from answering the questions I asked which
were:

251
All Rights Reserved
251

4. Which congregation did you preside over?
These questions were asked in order that I could verify his claim.
You refer to what you consider to be my use of 'pressure'. Relevant inquiry into names, dates
and places is hardly pressure. Neither is repeatedly asking for information. The information I
continue to ask for is relevant even if documentary confirmation cannot be produced, because if
Rendell cannot remember, or if he is unwilling to do so, then other people may be able to
remember and either verify his claims or prove them false. There is nothing unusual about that,
it is normal research practice and your apparent objection to it is trivial. It is likely that by its
introduction you are attempting to focus attention away from the point. The point is verification,
in this case it is a question of biography - everyone has a biography - Rendell's biography is
necessary to verify his claims. Calling this pressure is a nonsense.
From the information you have supplied in this instance your research apparently consists of
listening to a story and then making up your own mind. I appreciate how you could be
comfortable with this, and would rely on your subject to be truthful. But there are certain
difficulties involved with this method as we are discovering.
I asked you about academic qualifications hoping to understand your mental approach to your
subject. I understand from your reply that you are not a qualified minister.
You ask about 'control.' A control group cannot be applied when dealing with the question of
one person's testimony against another - Slade's against Rendell's, for instance. In such cases as
this the standard of verification is not a model, but relies upon substantive personal verifiable
testimony and/or documentary evidence.
I do not know what your reference to B.Ed in theology was meant to imply - as far as I am
aware there is no such thing, but I am willing to be corrected. My understanding is that B.Ed. is
taken in education. Theology is taken as part of an arts degree, even when it is taken under the
auspices of a theological college or seminar, in which case its purpose is to equip for ministry.
However, that's one of the many insignificant points you raise in your responses. But I do take
your point that a BA in Theology is not of itself necessarily equipment for clerical ministry,
although I do believe that it is a very useful thing to have experienced, the research and study -
not the degree, in order to make a scholarly contribution to questions of the nature of those you
apparently deal with in your ministry.
Perhaps we are using the same term with different perceptions of its meaning. That may have
given rise to your confusion. When I referred to your 'ministry' I meant your efforts in anti-
Mormonism, etc. Your use of an irrelevant objection in this connection is slightly impudent, but
I am not offended.
252
All Rights Reserved
252
Point 10 - Continuing with the question of Rendell's term of ministry you have said,
'Point 10 again offers no proof as to whether Brian was Branch president or not. The proof you
bring consists of the phrase 'as best I recall...' It goes on to admit that there are 'no official
records' and so how can the point be substantiated beyond reasonable doubt?
Certain aspects of this paragraph lead me to believe that your grasp of basic research methods is
weak. It also raises a doubt about the honesty of your approach, which is a more serious matter. I
presume that the text between commas and in italics in your text is intended to be the ipissima
verba of Slade's letter. But you fail even to quote accurately from a text that lies before your
eyes! I will explain. You say that Slade wrote:
'as best I recall...'
What he actually wrote was:
'to the best that I can recall...'
You say that Slade wrote:
'no official records' and include that in your own sentence to make: 'It goes on to admit that
there are 'no official records.'
What he actually wrote was:
'We do not keep any official records of callings in the Branch.'
Slade had earlier written that he had passed my letter on to the Stake (diocese), and you have
that text.
By your 'cut and paste' method you have constructed a meaning which Slade never intended, and
by so doing have very properly deserved to have your objectivity called into question. What
possible justification can you put forward for such deception? I propose that the reason you are
unable to see the inconsistencies in Rendell's story is because your thinking is as flawed as his,
although I concede that he probably learned it from you.
To enable you to see what I mean I will repeat Slade's paragraph and demonstrate how you have
decontextualized parts of his statements, significantly altered others and twisted them into saying
something that the text does not in fact say. Slade wrote:
'As I am no longer the local Branch President, I have passed your letter to the Stake. We do not
keep any official records of callings in the Branch, but to the best that I can recall (the dates
may not be exact but the names and sequences are), since I joined in, 1979.
253
All Rights Reserved
253
1979-81 President A D B Wheele

81-84 President M J Vickery
84-85 President D Kirk
85-92 President G Slade
92- President I Turner.
At no time has Brian Rendell ever been Branch President of Barnstaple or any other unit of the
Church of Jesus Christ of Latter Day Saints.
Slade's statement, 'To the best that I can recall' refers only to the dates served by the incumbents,
not to either the sequence of presiding ministers or their names. Brian Rendell's name does not
appear on the list. If Rendell alleges that Slade is lying, as you imply, then let him produce the
evidence to refute Slade's allegations. If he now has no documents, let him produce witnesses
who can verify his claim and disappoint Slade's claim.
Working entirely within Slade's text, your attempts to make it say what it does not say, is a trick,
and a dishonest one at that. In fact this is the trick that does cause offence to my sensibilities. I
expect to be dealt with on a more serious basis, and you should not stoop to such deplorable
deception if you wish to be taken seriously as a researcher.
I have not yet heard from Slade's diocesan ministers and have mentioned this to him in the letter
I sent to him with a copy of the paper we are now debating. I have suggested that I approach his
senior ministers directly to have the matter resolved from the official records that are kept at that
level. And this I will do as soon as he furnished me with the appropriate name and address. You
are probably aware that branch ministers are appointed by diocesan officers, not elected by the
local congregation, which makes it necessary for the diocese (stake) to keep the records. I was
under the impression that each church unit kept their own historical records or at very least
would have copies of reports signed by unit leaders, which should establish the sequence of
names of the branch presidents. This method would satisfy the demands of proof in this case. Do
you agree?
To summarise: careful scrutiny of Slade's letter will show you that he does not admit that there
are "no official records" as you have claimed. He states that they are not kept 'in the Branch.' But
the internal evidence of his letter may reasonably be taken to infer that they are kept at stake
level, which would give the lie to your interpretation. Do you agree?
Distortion, deception, decontextualization, misquotation and misinterpretation are all forms of

lies. Do you agree? Christianity has no need of these. You do not appear to be interested in
objective neutral reporting of facts, but seem intent on constructing a model according to your
own subjective needs, which are by nature interpretative and which require further interpretation
as you apply the model to Mormonism. It is disturbing. The meaning of any text is guaranteed
by what is taken to be the intention of the writer. Manipulation of a text for propaganda purposes
aims to locate within the text, but independent of its intention, a single specific interpretation.
This is the means you employ, and is as dishonest as picking a man's pocket. It is concerned with
254
All Rights Reserved
254
plurality of meaning, but the primary and intentional meaning of a text is the only honest one,
and it is that one which should be diligently sought.
As to what might be expected from those who change their religions, Skonovd, in "BECOMING
APOSTATE" Anaheim, 1979, says that in general accounts made by defectors about their
former religious experience
"...are not objective, impartial accounts of events and experiences".
They are not usually reliable enough to be taken at face value. Your mistake is that you seem
happy to take them, not at face value, but as understood by you through the lens of your
particular theological necessity, the plague of all religious textual exegesis. If you have made a
mistake in your reading, research or understanding of this point then I am willing to reconsider
my verdict on your scholarship. But if you insist on sticking to it just because you find it useful,
but without positive verification and for no other reason than that it serves your purposes, then
you seek to serve your faith perspective in an ill manner. We all do well to remember the
injunction,
'Thou shalt not bear false witness against thy neighbour.'
Your reference to point 6 misses some essential information. In Rendell's account of this event
he writes:
'My walk on the motorway was very confusing, WE HAD ALL experienced the time in the
Temple, so why not? WHEN THEY LET ME BACK INTO THE CAR it was explained that
everything behind those Temple doors was sacred (I always thought secret).(Emphasis added).
I have supplied the underlining and capitals in order to emphasize to you that there were more
persons present than Slade and Rendell. Your own analysis of the text will lead you to that point.
No doubt these others (at least one other) have evidence to offer as to whether or not it took
place. Who were the others? Have you spoken to them? If it took place, and it could have done,
where are the witnesses? Why does Rendell not call them?
Regarding Point 11 you write:
'You state that he claimed he was threatened with murder by two Mormon ministers. Mr Bray I
ask one simple question, where did you get that accusation from? Actually it is not unusually
[sic] for ex-cult members or Christians working with them, to receive verbal or even physical
abuse. However, what are the facts here?
The facts you ask for are provided by Rendell in his writing and letters. Analysis of the text
ought to have led you to the same conclusions as I have drawn. But I will present my process of
deduction here and you will please then indicate how my conclusions are wrong, provided that
you continue to maintain that they are.
255
All Rights Reserved
255
Please be aware that the context in which something is said is as important, often more so, as
what is said. I would also point out that Rendell often presented partial information and then
used words to the effect of,
'I will leave you to draw your own conclusions.'
I have on more than one occasion pointed out to him that this approach is unsatisfactory. It is his
conclusions based on his experiences that count, and it became clear to me from what he wrote
to me that he either considered that he had been threatened with murder, or else he wished
people to believe that he had been so threatened.
Rendell often resorted to innuendo in his accounts, and on each occasion I required him to be
explicit rather than leave me to determine what he intended to convey. Would you have done
differently?
If any threats were indeed delivered with the intention that Rendell should understand that his
life was in danger then the Mormons have a case to answer. If that was not the case then Rendell
has a case to answer. It may be, as I have suggested, that he has taken you in, in which case you
need to be aware of it. If on the other hand he has not taken you in but you are willingly in
complicity with him, then you have a case to answer. Let me deal with the facts for you. Rendell
wrote:
'Since my conversion I have been reminded a number of times by local Mormons of the vows I
took to keep quiet about the secret Temple ceremonies and that I should be aware of the
consequences of my actions.'(emphasis added)
What is the thrust of this passage? He has been 'reminded' about the consequences of not keeping
Temple ceremonies 'secret.' What were those consequences? What do you take them to be? What
did Rendell mean to imply by "consequences"? You write that
'threats were explicit in the Temple Ceremony until 1992. It is also an established fact that
gruesome deaths were carried out [sic] in the early days of Mormonism.'
What "threats" do you refer to? What "gruesome deaths" do you refer to? Why do you introduce
'threats' and 'gruesome deaths' into your consideration of this point if you do not make a
connection with the 'threats' and warnings to Rendell by Mormons that his life could be in
danger from the consequences of 'threats' attached to vows made in the temple? Why have you
made that connection, if not for the same reasons that I have?
You, quite properly, ask what the facts are that led me to my conclusions. Bear in mind that in
spite of your stated objection to my putting the words 'kill and murder into his mouth', you reach
the same or similar conclusion as I had. You wrote
256
All Rights Reserved
256
'Later to you he stated that he concluded that 'his life may be in danger' and yet the evidence you
bring for this is that Brian said, 'The threats were given to remind me that I had made vows in
the endowment room.' This is exactly what he has said all along.'(emphasis added)
Unless I am being hypercritical, or unless I am seriously misunderstanding what you write, you
do not appear to comprehend what is before your eyes. Rendell wrote:
'...a number of the leadership in this area have visited me and warned that if I continue
revealing facts about them, then the vows etc., taken by me in the Temple may be invoked AND
MY LIFE MAY BE IN DANGER. I DON'T TREAT THESE THREATS LIGHTLY, but there are
two names that I will give you. One is the current local President, Gordon Slade, living in
Bideford, and the other is Andy Wheele, a counsellor who lives in Barnstaple.' THESE ARE
THE TWO THAT HAVE LEVELLED THREATS ON 3 SEPARATE OCCASIONS (Emphasis
added).
If we list the significant parts of that testimony we can, perhaps, see it more clearly.
1. A number of the leadership in this area have visited me
2. and warned me that if I continue revealing facts about them
3. the vows etc., taken by me in the Temple may be invoked
4. and my life may be in danger.
5. I don't treat these threats lightly...
6. ...Gordon Slade...and...Andy Wheele...have levelled threats on 3 separate occasions.
By these statements Rendell leaves no room for doubt that he considered threats had been made
upon his life by two Mormon ministers. "MY LIFE MAYBE IN DANGER"
He did not take the threats lightly. By this he signals that he considered the threats to be serious,
"MY LIFE MAY BE IN DANGER" both in respect of their delivery and in respect of their
execution.
As we have noted you have also tied the threats to "gruesome deaths." These are the impressions
Rendell has laboured hard to present - "MY LIFE MAYBE IN DANGER".
You will note that when I sought to clarify exactly how the alleged threats were phrased he did
not answer in a direct manner, but instead stated
'The threats were given in the manner to remind me that I had made vows in the endowment
room... So the threat was given by reminding me of the vows I had given whilst inside the
257
All Rights Reserved
257
Temple, SO BEWARE AND KEEP QUIET WAS THE MESSAGE. As a matter of interest there
are in the USA a large group of Mormons, I think they are referred to as Fundamentalists AND
THEY ARE OFTEN PREPARED TO HELP QUIET PEOPLE LIKE MYSELF.'(Emphasis added)
Now, Mr Harris, what does Rendell intend to be concluded from that? "Beware" of what?
"Quiet" people like him, how? What does he infer? It is clearly an attempt to withdraw from an
extreme position without withdrawing from it altogether - a bit of wriggling, perhaps?
Why does he introduce Fundamentalists? Was it in order to emphasise the threats to his life? If
not, what purpose did it serve? What makes him think that they might be interested in him? Do
Fundamentalists really "quiet" people like Rendell? Do they have any formal or informal
connection with the church Rendell was once a member of?
I can draw no conclusion other than that he considered, or said he considered, his life to be in
danger - "MY LIFE MAY BE IN DANGER". That evidently means and was intended to be
understood that he feared for his "life." - "MY LIFE MAY BE IN DANGER"
If, as you appear to be saying, he did not consider that he had received threats against his life,
why did he even mention it in the first place, and what was it that he intended these words to
convey?
He says that he did not take the "threats" lightly. Presumably he did not call them "threats" just
to amuse his readership, but saw them as threats against his "LIFE" - "MY LIFE MAY BE IN
DANGER".
How the words 'kill and murder' are out of place in this context you fail to say. Can one
"threaten the life" of another without threatening them with either 'kill[ing] and murder?'
And since the threats were allegedly delivered by "a number of the [Mormon] leadership in this
area" (with 'Fundamentalists' standing mysteriously in the shadows!), my allegation that Rendell
claimed to have been 'threatened with murder by two Mormon ministers' is accurate.
You have run all around this point but added nothing except a very spurious and unsatisfactory
bit of fancy footwork in an effort to draw attention away from Rendell's text. His text is the
issue, and what he meant by the words he used. Let's stick to that and see where it leads us.
Diversions such as you introduce advance the debate not one yod or tittle.
Have you or any of your Reachout Trust workers ever been threatened verbally or physically by
Mormons? If so I would appreciate full details please.
Again in connection with this you raise the question of the right or wrong of Mormons.
Whatever Mormons may or may not have done in the past is of no consequence and I cannot see
why you introduce it here except in the hope of widening the discussion and diverting attention
away from the point under discussion. That's not the way to conduct a debate.
258
All Rights Reserved
258
I note that you consider my treatment of Rendell 'unfair.' However, you omit any specific
instances of where and how you consider I have been unfair, and so I am unable to defend
myself against the accusation. Do you always strive to be fair? Your initial statement states 'We
realize why you have reached your conclusions.' If this is so how can you then say I have been
unfair? I have written nothing that is not supportable from Rendell's written evidence or from the
evidence of other principle witnesses.
You claim that I use 'pressure.' I admit to asking for and expecting verification of claims persons
make. If that is what you call pressure, then so be it. But I do expect you to understand the need
to determine truth rather than appeal to subjectivity, when claim and counterclaim are being
dealt with. Do you agree? What is your objection to pressure being applied in a search for the
truth. Would you shrink from putting someone like myself under pressure?
You ask somewhere whether I use the same investigative measures on Mormons as well as ex-
Mormons. Unequivocally 'yes,' Why should I not? There is but one standard of truth and
evidence, and I recommend the same to you and your team. [....]
Next, your point about my statement that you refused to discuss certain issues with me. I have
mentioned this before. You should realize that until you responded no context existed because
there was no material to introduce into a context. Do you follow this? Of course since you have
responded that criticism of you is no longer valid.
What you say you have considered hostile is no more than critical, and the cause of my criticism
arises from the material you have published, and from your responses to my research, and at
times your failure to respond. "Holding-off", as you call it, is of no help since it stifles
discussion of the central issues in this case. I have dealt with this elsewhere.
The preliminary document I have produced is entitled "Brian Rendell and Reachout Trust", a
copy of which you have received and will have noted that it refers only to a consideration of
Rendell's "Trying To Be A Worthy Mormon" which you thought fit to include in your book. Our
correspondence therefore should remain centred on material which is contained therein.
You obviously missed my point which is, that having considered Rendell's original material and
his further responses, and then meeting a wall of silence, I took it that he was avoiding making
further responses of promised material, and so asked you for your consideration of the case in
order to discover whether you had taken the trouble to verify (authenticate in the legal sense) his
statements, especially those with which I had taken issue. My suspicions were aroused that he
wasn't being honest, which he has confirmed, and the next step was to discover how much
Reachout Trust was aware of the situation. Which discovery continues.
I still have to satisfy myself as to your position. Whether it is that you will use any ammunition
against a perceived enemy, regardless of whether it was either verified or verifiable, or whether
you are a serious ministry who has been hoodwinked by an over enthusiastic contributor. I
approached you with this problem because it is inseparable from Reachout Trust, and you ought
259
All Rights Reserved
259
not evade the issues involved. However, I am sure that you will be able to vindicate yourselves
if you set your minds fully on the resolution of the difficulties raised. [...]
You do raise some points of interest - I shall make further inquiries of the Mormon church
regarding the post of Primary President. You may be right here but it should not be difficult to
verify.
The same possibility applies to the invitation to Salt Lake City. Rendell's memory of who sent
the information would assist me to approach the individual concerned and thus verify his
information. If that is not forthcoming, and no doubt you will try to secure that information for
me, then I will have to write in general terms to the conference organizers and hopeful obtain the
information by that route. In this case it's a simple question of was he or was he not invited in
the manner he claims. You will doubtless appreciate my difficulty with Rendell's reticence to
provide this information. [...]
You write:
Point 4 queries the relationship between the Book of Mormon and the Bible.
It certainly does not and I find your reading of this extraordinary. I am seeking to obtain a copy
of the 'decree' in order to satisfy myself that Rendell is representing its content accurately. No
more, no less. Why complicate the issue by extending it beyond its original form? The
extension of a proposition is a dishonest trick intended to make the proposer defend a more
extreme position than he first posited - naughty. The relationship between the two books is not
an issue, only whether such a decree as Rendell claimed ever existed, and if it did whether he
represented it accurately.
Your reference to point 6 has been dealt with earlier. But further and better information may be
available. You express the same notion which Rendell expressed, namely that a Mormon is not
capable of telling the truth, and that a non-Mormon does not know the truth; only an ex-Mormon
Christian attached to an anti-Mormon ministry can know and speak the truth. The nonsense of
such a notion should be readily apparent. How one can hold such an opinion of Mormons as
incapable of telling the truth and still say
Mormons, on the whole are very nice people: they have impeccable manners, a
moral code second to none...
is beyond my comprehension. Perhaps you could explain the contradiction? Both Rendell and
yourself appear to be saying that no Mormon is capable of telling the truth. That is equivalent to
"all Mormons are liars" and is refuted by the introduction of just one Mormon who is proved not
to be a liar, and you probably know at least one yourself, even though, as you say, you may not
be close friends. [...]
As to how I choose between the varying accounts of 'A' and 'B', I use rules of evidence. I asked
you this question relative to Rendell's account of his Mormon experiences and you said,
260
All Rights Reserved
260
effectively, that you relied upon intuition. You had no evidence for anything he claimed, yet you
believed him. I am seeking evidence. I questioned his account on several points, and eventually
he admitted that he had not been entirely honest. That's a fairly clear indication that his account
is not honest and reliable. I don't know how anyone could conclude otherwise. Do you
understand what I'm saying? Nevertheless you will be aware that I am continuing my efforts to
obtain verification of the testimonies.
To date you have furnished no evidence which would cause me to withdraw my allegations
about Rendell's honesty, particularly when he has admitted that his answers were not
'truly complete and honest'.
If this is not an admission of dishonesty what is it? I must admit to being less than impressed
with what you choose to present as evidence. And as of this date, rather than abandoning my
position on Rendell and Reachout Trust, I feel more justified than ever.
However, I am still willing to be convinced that I am wrong, but you will appreciate that the
standard of evidence will have to be compelling. I look to you either to provide this or to
withdraw your allegations concerning my methods of research and my conclusions on the
grounds that your allegations are without substance rather than continuing to insist on ignoring
my sound refutations. You will have noted that in my last (unanswered) letter to Brian Rendell, I
gave him the opportunity to give,
'simple truthful statements regarding your involvement in Mormon affairs. I don't

quite know how to put this without it seeming offensive - which is not intended -
but I feel from the pattern and content of your responses that you have not been
as frank and open and honest as you had led me to expect you would be.
I have also offered to visit him at his home and speak with him face to face. My offer is still
open. In view of Rendell's previous difficulties I do not wish to add to any difficulties he may be
experiencing, and which you have hinted at. He had led me to believe that his problems melted
with his becoming a member of the Christian Fellowship movement, but perhaps this was a case
of his being over-sanguine. I still feel that he should answer his case, and no doubt you will
encourage him to do so. [...]
Your acceptance of the truth of Rendell's story has been dealt with earlier. You will now be
aware that his sounding credible to you is not proof, and that the burden of proof for his claims
is his. The onus is squarely on his own head. Alternatively he could admit that he was mistaken
in those matters that he refuses to verify. He has given his word as a Christian and freely made
the promise that any questions that are unanswered I will answer, if you contact
me through Reachout Trust.
[...]
5. Thank you for this explanation. What I really asked was, what do you set out to do. That's not
261
All Rights Reserved
261
a matter for me to interpret, but for you to explain. You appear to indicate that where truth is
concerned it's all right to hurt people's feelings. If not all right, then inevitable, but a price worth
paying. Is that what you intend? [...]
I am amused by your insistence that I am writing in a wrong spirit, or that I am not writing in the
right spirit, whatever you mean by that. What exactly do you mean when you say that? I admit
that I am probing, but if your case is right and you are being honest and straightforward that
should not cause you any anxiety. If you are not being perfectly honest then you will feel
uncomfortable and will need to set your own house in order, and this you have promised to do
upon being convinced of that necessity. [...]
The statement that you have included falsehoods in DON'T CLOSE THE DOOR must remain in
the work until I am satisfied that there are no falsehoods. So far you have not advanced any
proof to make me withdraw from that position. If you consider that a libel has been committed
you will have a remedy, but I am not moved by the possibility of action at law. At the moment I
firmly believe that the material upon which I have based my conclusions support the opinion that
the conclusions are well-founded. In the event of them being proved to be unsubstantiated then I
will be only too happy to draw fresh conclusions based on evidence.
Again I stress that no matter how many times you feel impelled to introduce the subject. the
rights and wrongs of your system of Christianity over the Mormon system of Christianity is of
absolutely no consequence. You need to be aware that all ecclesiastical histories and doctrines
can be made to appear erroneous according to the Bible. [...]
I will address one further point. You have asked why I did not approach Ann Thomas regarding
her testimony in your book. I have read her chapter many times, but at no time have I felt that it
was in any way remarkable. She, like Hans Kung (ON BEING A CHRISTIAN), woke up in the
wrong church, that's all. She told a simple story of one who had changed her mind. There's
nothing remarkable or objectionable in that. Did you think there was? It is a commonplace
occurrence. We witness a daily migration of members from Anglicanism to Romanism without
feeling that anything remarkable has happened. Ann Thomas' story appeared to be of the same
order. Brian Rendell's story - Ah! that was another story!! [...]
Thank you for the time and trouble you have taken to provide your responses to date. As you
will see from my responses I found them disappointing, especially in the light of what I consider
to be your unwarranted criticisms. No doubt you will produce responses that deal with my
refutations instead of ignoring them, and avoid the diversions which you have attempted to
introduce. If you keep changing the agenda by such methods we shall talk all over creation but
never complete our investigation into the eleven points I introduced in my paper. I look forward
to receiving responses that more positively satisfy the rigorous standards of evidence and
verification demanded in academic research, as opposed to polemic.
We have a little further to travel together, Mr Harris, to determine the truth or otherwise of
Rendell's account. I suggest that we both make the best of it.
262
All Rights Reserved
262
Yours sincerely Ronnie Bray
Harris did not reply, instead he passed the matter on to Mike Thomas of Reachout Trust. Mr
Thomas, an ex-Mormon, began in much the same spirit as Harris had, insisting that Rendell was
truthful and that no proof to the contrary (in spite of Rendell's confession!) had been furnished.
About this time Brian Rendell became ill and the writer determined not to trouble him any
further. However, Thomas had persuaded Rendell to meet with him, and had promised to make a
clean breast of the affair. Unfortunately Rendell withdrew at the last moment. From this and, no
doubt from familiarising himself with the correspondence and because of his own experience as
a Mormon, Thomas now took the view that Rendell was a liar and that Reachout's system of
verifying such testimonies was seriously flawed. To his credit he admitted this. Efforts to
determine how Reachout would honour their word that:
If claims that they made were clearly proved to be unsubstantiated, we would

make this public although I am not sure what the logistics of that would be at the
moment. I expect we would certainly have to consider putting an amendment in
each Don't Close the Door book and obviously changing that when there was a
reprint. [...]520
Apart from being forced to abandon Rendell's chapter in the reprint of Don't Close The Door,
Reachout Trust refuse to reveal what plans they have for making the matter public. Mike
Thomas writes that he is too busy to continue the correspondence in spite of his having agreed to
the writer undertaking further research into Reachout Trust. It is hoped that Reachout will be
persuaded to reveal whatever it is that they are at this time so reticent to unveil.
Reachout Trust is not especially different from the many hostile ministries currently operating.
Their sourcing, financing and operation methods are all very much alike.
NOTES
263
All Rights Reserved
263
2569 Jan 9
CHAPTER THIRTY ONE

SOME CONCLUSIONS
Absolute truth belongs

to Thee alone.
GOTTHOLD EPHRAIM LESSING
The Church of Jesus Christ of Latter-day Saints is still receiving hostile attention from its
enemies. Little has changed in the methodology; the machinery of persecution is remarkably
conservative. It involves the provision of alternative images of the enemy. If such an image does
not exist, one is constructed The more negative the image, the more opposed to conventionally
accepted norms of morality and religious belief of its victim, the more powerful and lasting are
its effects.
Direct falsehood is a fundamental tool of persecution. Direct falsehoods in include the 'lie direct,'
by which a statement is made and published which is not true. If the statement is difficult to
verify so much the better. Unless a statement refers to historical details which are adequately
documented it is hard to refute. As useful as the lie direct is the half-truth; in its customary form
it contains some truth combined with an untruth, which enables the lie to be accepted, because
the truth element makes the statement appear credible. As has been written,
A truth that's told with bad intent, beats all the lies you can invent.
Another ruse is decontextualization in which a statement or some detail of an event is taken from
its context and quoted in isolation as a proof-text, or presented in a manufactured context which
changes its meaning, to reinforce the false idea which is being projected. Exaggeration is based
on truth which is expanded until it has become a lie. Statements belonging to particular
incidents, that are applied to generalities, or from which inaccurate conclusions are drawn are
frequently employed. This is a form of exaggeration which relies on a false premise. The false
premise is used to justify the false conclusion, and the false conclusion is presented as the truth.
Distortion can make something innocent appear as inherently evil. A common defence of
distorters is "it is a matter of interpretation." But distortion is deliberate twisting of the truth into
something which it is not: It is a direct lie. Misinterpretation is perhaps easiest to understand.
When we hold a particular view of a people and their institutions we are inclined to interpret
information concerning them in a way that reinforces our opinions of them. When reasonable
people are apprised of the misrepresentation they re-evaluate their opinion and the problem is
solved. Unreasonable people remain convinced that their interpretation is correct, because
264
All Rights Reserved
264
appreciation of the true position removes the justification to continue persecution. Human pride
can render this adjustment impossible.
How can we account for the continued existence of persecuting ministries? It is apparent that
those engaged in them cynically ignore the explanations offered by Mormons, or else their
minds are firmly closed. In such cases the ministries are successful. Jesus' enemies claimed that
he was a bad man. They impugned his character and charged him with criminal offences. Yet
Christians refuse to accept the character assigned to him by his religious enemies. Why then
should the character of Joseph Smith be determined according to the malign view of his
enemies? The evidence finds him blameless of the grave charges raised against him. It has been
demonstrated that the charges of criminality and immorality raised against him were the
inventions of his enemies.
If Joseph Smith was a fraud he was uncharacteristic. Frauds leave the arenas of their crimes
when things get too hot. Joseph had no case to answer each time he was arraigned at the bar of
justice. Forty-six times he was summoned to appear on a variety of charges and each time he
was found innocent and acquitted. Considering that the legal system and civil government were
hostile towards him, his record of acquittals was significant. The question of the origin of the
Book of Mormon has but one enduring answer: it was divinely inspired, brought forth, and
translated as Joseph claimed. All other theories of its origin have fallen by the way.
The claim that Mormons are not Christians has been looked at in its context. Some of the
arguments are understandable only in the very particular light of the Nicean and Chalcedonian
definitions. However, since these decrees, ancient and widely accepted as they are, are not
immune from criticism in the light of New Testament studies and modern Christology they
should not be used as the measure of orthodoxy. It is advantageous to re-examine the New
Testament documents without looking for Trinitarian proof-texts, to discover exactly what Jesus
and Paul said about God, Jesus Christ and the Holy Ghost.
The images of Latter-day Saints as devil-inspired occultists is readily dismissed by those who
know any members of the Church. Those whose only knowledge of Church members is drawn
from anti-Mormon publications will hold different impressions. Efforts to prove connections
between Mormonism and paganism and occultism are desperate and far-fetched, and can only be
given credence by the grossly uninformed. In all ages of history the Saints of God have found
themselves surrounded by enemies. The war in heaven has not been concluded. The history of
Christianity is littered with the corpses of those who paid penalties for thinking and worshipping
differently from those with the numerical strength, influence with the civil powers, and wealth
enough to make them pay heavily for dissent. The persecution 'heretics' is not sanctioned in the
New Testament and cannot be justified by churches claiming a New Testament foundation.
What are the chances for peace? There have been many peace overtures between some of the
larger denominations across the years. The Main difficulties are, and will remain, the
unwillingness of each group to cede what they consider are fundamental principles and practices.
The bridge between Roman Catholicism and Reformation Protestantism will never be bridged.
The principal reasons being the claim of supremacy by the episcopacy of Rome; the insistence
by Rome that Protestant orders of ministry are not valid; and the growing practice in
Protestantism of the ordination of women. There are other reasons which may be as difficult to
overcome but these are likely to remain after other difficulties have been resolved.
The pronouncements of the Second Vatican Council provided hope for the resolution of the
265
All Rights Reserved
265
Reformation dilemma. But such hopes as dared be expressed were too long coming and
eventually crushed by the introduction of ideas into Protestantism that Catholicism continues to
eschew. The Anglo-Methodist movement has most chance of success where the Anglican faction
operates within parameters of social awareness and is contained within a lively and charismatic
ministry. The East-West schism shows little sign of resolution owing to the claims of each of the
main factions to be legal descendants of the Apostolic Church. In strictly human terms
difficulties as fundamental as these are incapable of solution. No one relinquishes power with
any degree of grace, it has to be wrested from their hands.
As the major denominations wrestle with the problems of being a Christian in the modern world
and try to make theology and Christology, there are a growing number of marginalized
sectarians who have taken upon themselves the task of interfering with the free exercise of the
religion of other Christians in the mistaken belief that they are conducting a Christian ministry.
Beckford comments upon the fact that the generators of controversies pay little attention to the
major sects, focusing their attention uniquely on those they have determined are heretical521. A
heretic is one who does not agree with me! By insisting upon our own orthodoxy we make
heretics of all others. According to persecuting ministries heresy is a condition requiring urgent
treatment. In this way it is made to resemble alcoholism or smallpox. The first because of the
familial and social implications which arise from variant behaviour. The variant behaviour of
the heretic is thought religiously deviant and, therefore, dangerous. It resembles smallpox
because of the possibility of infecting others with its fatal spiritual viruses. However, the
alcoholic becomes acceptable when he or she admits being alcoholic, seeks treatment, and
conforms social behaviour to the norm. The smallpox victim is socially acceptable only when all
danger of infection has passed. That is, when the spores have been exterminated. In the same
way heretics become acceptable only when they denounce their former beliefs and stand in the
ranks of the self-proclaimed orthodox. This is suitably and effectively demonstrated by the
statement of the Christian Fellowship minister in the case of Brian Rendell.
...on the following Sunday, 2nd November, we met outside Holy Trinity Church,
even though I had been at a Mormon meeting from 8 am until 12 noon that day. It
was like nothing I had experienced before-people walking about greeting one
another with genuine feelings, people enjoying the praise, and so on. During the
evening someone spoke in tongues, which seemed very odd to me, then a
translation was given, the basis being 2 Corinthians 6:18. Immediately I began to
shake uncontrollably and Tricia, my friend, observed that the message was for me
and that the Holy Spirit was trying to attract my attention. I was terrified and all I
could think about was, 'I'm a Mormon.' Tricia said that I should go forward
because the message was meant for me. In the end she lead me by the hand to the
front and told Adrian, the vicar, who I was and how the Holy Spirit was affecting
me. Adrian prayed over me and more than one person said they witnessed a black
cat leave me and go out of the church.
At the end of the service I was invited into the vestry with a number of church
members and my friend. They all prayed in tongues and to my utter amazement I
found myself on the floor. Adrian then told me that to become a Christian I
266
All Rights Reserved
266
would have to publicly denounce Mormonism, and I would have to do so before

Christmas, just eight weeks ago. 2
In this and similar ways Latter-day Saints are presented in terms corresponding to religious
alcoholism, and spiritual smallpox: irresponsible, dangerous, potentially fatal. The significance
of the black cat is left for wiser minds to pore over. It should not be difficult for sensible people
to see the value of another's religious system. It does not matter whether an individual subscribes
to a religion by way of their birth culture, or by becoming a member of a particular faith by
personal conviction.
When Jesus told his disciples they were the "salt of the earth" he had something more in mind
than the unique contribution they would make by taking spiritual enlightenment to those who
dwelt "in the darkness." He made it plain in his teaching that each Christian has a responsibility
to make the world a better place, by showing a living concern for one's neighbour. He illustrated
this responsibility by the story of a Samaritan who cared for a Jew. The modern analogue would
be an anti-Mormon who was careful of the sensitivity of a Latter-day Saint.
The Beatitudes convey in unmistakable power the nature of Christian belief, and the behaviour
expected of those who follow Jesus of Nazareth.
• • Blessed are the poor in spirit: for theirs is the kingdom of heaven.
• • Blessed are they that mourn: for they shall be comforted.
• • Blessed are the meek: for they shall inherit the earth.
• • Blessed are they which hunger and thirst after righteousness: for they shall be filled.
• • Blessed are the merciful: for they shall obtain mercy.
• • Blessed are the pure in heart: for they shall see God.
• • Blessed are the peacemakers: for they shall be called the children of God.
• • Blessed are they which are persecuted for righteousness' sake: for theirs is the
kingdom of heaven.
• • Blessed are ye, when men shall revile, you and persecute you, and shall say all
manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for
great is your reward in heaven: for so persecuted they the prophets which were before
you.
Christians are meant to be humble, meek, seekers after righteousness, merciful, pure-hearted,
peacemakers, and when persecuted should not abandon from Christian behaviour, but refrain
from responding in kind, maintaining the principles set out above. Then what justification for
persecuting ministry is left? None
But, some will protest, didn't Jesus speak out against hypocrites? didn't he cleanse the Temple
with some vigour? He did, but these activities are not on par with anti-Mormon ministries. Jesus
objected to what was taking place within the Temple, because greedy men were taking profit
from the faithful. They were in it for the money. The Temple's purpose of worshipping the God
of Israel, was being subverted by the noise of commercial undertakings such as money-
changing, and the sale of sacrificial animals.
267
All Rights Reserved
267
His objection to the hypocrites was directed at those who belonged to his own religion. Of the
pagan religions which rubbed shoulders with Palestinian Judaism, Jesus was silent. His tirades
against those of his own religion. This understanding should convince Christians that their
primary concern is to set their own houses in order, not the abuse by any means of other
religious groups.
A non-Latter-day Saint lawyer once advised that much of the abusive material put out by the
anti-Mormon ministries was actionable in the law of libel. While that may be the case it is not
the answer. The most effective answer to hostile publications is the continual demonstration of
the principles of the Gospel of Jesus Christ in the lives of Church members. Such living
testimony cannot be controverted. What the persecuted do in such circumstances will speak so
loudly that the absurdity of these publications will be evident to all. Then the days of hostile
ministries will be numbered.
Latter-day Saints should not allow anti-Mormon publications to disturb their tranquillity nor
undermine their faith. They can rest secure in the knowledge that there are full and complete
answers to the many false charges levelled against the Church and its people. Most of these
charges have been previously answered, but the intransigence of the persecutors guarantees that
they will be raised time and time again.
What is the appropriate response for a Latter-day Saint to make in the face of persecution? The
Apostle Peter provided this valuable advice.
Not rendering evil for evil, or railing for railing: but contrariwise blessing;
knowing that ye are thereunto called, that ye should inherit a blessing. For he
that will love life and see good days, let him refrain his tongue from evil, and his
lips that they speak no guile: Let him eschew evil, and do good; let him seek
peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears
are open unto their prayers: but the face of the Lord is against them that do evil.
And who is he that will harm you if ye be followers of that which is good? But
and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their
terror, neither by troubled; but sanctify the Lord God in your hearts: and be
ready always to give an answer to every man that asketh you a reason of the hope
that is in you with meekness and fear: Having a good conscience; that, whereas
they speak evil of you, as of evildoers, they may be ashamed that falsely accuse
your good conversation in Christ.
NOTES
268
All Rights Reserved
268
836 Jan 97
APPENDIX 'A'
Do Mormons Chant "Wonderful Lucifer" In The Temple
In her recorded presentation, reference LM 009, Lorri MacGregor makes the following
statement:
And do you know that in the Mormon Temple ceremony in Salt Lake City, you're
not allowed to go into it, and neither are we, you have to have a recommend from
your bishop and prove that all your tithes are paid, and, y'know, really keep your
nose to the grindstone, about 20 Mormons, [sic] 20% of the Mormons make it
into the Temple.
And it's secret, they're not allowed to talk to about it to even each other, they take
blood oaths and various things in that Temple, but if you're interested in what
goes on in the Temple we have a booklet out there that's word for word of what
their Temple ceremony is. It's the most ridiculous thing!
However in part of this Temple ceremony in Salt Lake City the audience
participates by crying out "-- -- ---". "-- -- ---", they're all supposed to cry that out
during the time in the ceremony. And so they say it. But you know what it
Semetically says in Hebrew, "-- -- ---"? It says "Wonderful Lucifer" [the audience
murmur]. It's no surprise then that in the Mormon Temple ceremony it is Lucifer
who answers Adam when he prays.
And so many of the symbols found in and around the Temple concerned with
Mormonism are symbols from the Satanic Bible, from the world of the occult.
MacGregor is at pains to show how dependent Latter-day Saint theology and practice is upon
Satanic influence and occult devices. But, as is the case with her translation of "Mormon" in
Chinese as "The Gates of Hell"522, she falls victim to ignorance and to her ineptitude as a linguist
and scholar, and to her eagerness to promulgate any piece of misinformation, however gross the
lie, provided that it will serve her purpose.
What foundation does MacGregor have for making her claim that Mormons "cry out wonderful
Lucifer?" There are several words which approximate the English word "wonderful" in modern
Hebrew. They are:
269
All Rights Reserved
269
1. niph'la'
2. maph'ly'
3. tamuhah
The name "Lucifer" is variously rendered as:
1. 'ayyeleth
2. hashachar chochav nogahh
In classical or Biblical Hebrew "wonderful" is rendered as:
1. pawlah
2. pehleh
3. shamaw
The proper name rendered "Lucifer" does not appear in the Hebrew scriptures. In the English
Authorized Version it appears only in Isaiah 14.12. Most Biblical scholars acknowledge that in
this passage it refers to the king of Babylon's title of 'light-bringer' or 'brightness' or, 'shining
one' or 'day star (Venus)', and the passage in Latin was taken by Tertullian and others to refer to
Satan and his fall from heaven. Although the passage is now almost exclusively used to refer to
Satan's descent from his former glorious position in the court of God to his place as antagonist,
or adversary, in the human world, there is insufficient warrant in this passage alone to justify
this. MacGregor would be more justified in claiming that Mormons call out "wonderful king of
Babylon" in Temple ceremonies, basing her claim on the name "Lucifer." The word translated
as "Lucifer" in the Authorized Version of the Bible is:
heylel
MacGregor says that the words used mean "wonderful Lucifer." In modern Hebrew the
possibilities of MacGregor's alleged phrase are:
niph'la'
ayyeleth or niph'la'
hashachar chochav nogahh
maph'liy' ayyeleth or maph'liy'

270
All Rights Reserved
270
hashachar chochav nogahh
tamuhah ayyeleth, or tamuhah
hashachar chochav nogahh.
The meanings of the words she claims are translated as "wonderful Lucifer" are:
1. : this is the name of a Hebrew letter, and is only ever used to identify the
letter or as the number 80.
2. : this exists only as an inseparable preposition meaning either 'to' 'unto' 'for' or
'at.'
3. : this word means either 'God' or 'deity.'

Since the only word applicable to a person is the last, the very worst that Mormons can be
accused of is calling out "wonderful God." Hardly a heresy! But caution is indicated since there
is nothing to suggest that the language used is Biblical or modern Hebrew, or any other known
language, and attempts to make something out of another language on phonetic grounds - let
alone Semitic or even semantic ones - we are entering into an employment which is the
exclusive reserve of fools and knaves.
A Biblical Hebrew translation is not possible because the name "Lucifer" does not appear in the
Hebrew Scriptures. Where it has been translated as appearing, the original meaning of the
translated word has been erroneously transposed onto a personality. Setting aside this difficulty
and proceeding with the exercise on MacGregor's terms the following would be the possible
renderings:
1 1.
pawlaw heylel
2. pehleh
heylel
3.
shamaw heylel.
Only number 2. approximates the phrase in Mormon Temple, and the translation is "wonderful
God" or "praise to God". MacGregor's contribution is exposed for the singular piece of nastiness
which it is.
NOTES
271
All Rights Reserved
271
272
All Rights Reserved
272
387
APPENDIX 'B'
Does 'Mormon' Mean The Gates Of Hell In Chinese?
Lorri MacGregor makes the claim that "Mormon" in Chinese means "the Gates of Hell, and that
is why they do not make many converts in China!"
Helen Hughes523 former lecturer in the Staff Training Centre of the Baotou Iron and Steel
Company Baotou, Inner Mongolia, People's Republic of China, was asked whether MacGregor's
interpretation of "Mormon" was correct, or whether it was another case of careless scholarship
being hawked in an attempt to injure the Latter-day Saint Church. In a letter dated 6 December
1993 Hughes addressed the question.
About "Mormon" in Chinese:
Foreign names are given rough phonetic equivalents in Chinese characters (which
of course are not phonetic but pictographic, simplistically speaking). So the
"meaning" is arbitrary. However, Chinese does not have many actual sounds,
even with four tones, and there are many more homonymns than in English.
The advantage of a pictographic script is that you can distinguish between words
with the same sound but a different meaning. (We do this to an extent with
English e.g. bear, bare; but Chinese is not limited by alphabet, there can be any
number of character with the same sound).
"Mormon" is rendered as "mómén". The character for "mén" is , which

means "door" or "gate" or "entrance." My dictionary has nine characters
corresponding to mó. One of them is , which means "evil spirit" or
"demon." This is not the character used in "mómén" Mormon, however. The one
used is , which means either 'touch'; 'scrape'; 'rub'; alternatively 'mull over';
or 'study'.
(Most Chinese characters have a "phonetic" and a "meaning" element. Here the
part that is similar in both will be in the "phonetic" element: , and the other
part, and respectively, will be the "meaning" bit).
So you see MacGregor's statement is as much tripe as the other linguistic

nonsense she mentions relative to the Hebrew phonetic meaning of "peh leh el."
273
All Rights Reserved
273
Even though the meaning of the translated name is arbitrary to an extent, I'm sure
translators take care not to choose a character that would have an adverse
association."
APPENDIX 'C'
EXTRACTS FROM THE SPAULDING MANUSCRIPT
What follows is a verbatim report. Spellings etc. are unchanged
CHAPTER 1
AN EPITOMY OF THE AUTHOR'S LIFE & OF

HIS ARRIVAL IN AMERICA
As it will be possible that in some future age this part of the earth, will be inhabited by Europians & a history of
its present inhabitants will be a valuable acquisition I propose to write one & deposit it in a box secured*** so that
the ravages of time will no effect upon it. That you may know the Author I will give a succinct account of his life
& the cause of his arrival - which I have extracted with a manuscript which will be deposited with this history:
(My name was (is) Fabius.) The family name I sustain is Fabius, being descended from the illustrious general of
that name-I was born at Rome and received my (tuition) education under the tuition of a very learned Master-At
the time that Constantine arrived at that city & had overcome his enemies & was firmly seated on the throne of
the Roman empire I was introduced to him as a young Gentleman (litera) genius & learning and as being worthy
of the favourable notice of his imperial majisty-He gave me the appointment of one of his Secritaries, and such
were the gracious intimations which he frequently gave me of his high approbation of my conduct that I was
happy in my stations. One day he says to me-Fabius you must go to Brittian and carry an important...to the
general of our army there...sail in a vessel and return when she returns. Preparation was instantly made and we
sailed-The vessel laden with provisions for the army-cloathing, knives and other implements for their use had now
arived near the coasts of Britan when a tremendous storm arose & drove us into the midst of the boundless Ocean.
Soon the whole crew became lost & bewildered.-They knew not the direction of the rising Sun or polar star-for
the heavens were covered with clouds; & darkness had spread her sable mantle over the face of the raging deep.
Their minds were filled with consternation and despair-(and unanimously agreed that) What could we do? How be
extrecated from the insatiable jaws of a watry tomb. Then it was that we felt our absolute dependence on that
Almighty & gracious Being who holds the wind and storms in his hands.-From him alone could we expect
deliverance. To him our most fervent desires ascended-prostrate & on bended knees we poured forth incessant
supplications, & even Old Ocean appeared to sympathize in our distress by returning the echo of our vociferous
cries and lamentations.-After being driven five days with incredible velocity before the furious wind, the storm
abated in its violance-but still the wind blew strong in the same direction.-Doubt whether the wind had not
changed her point we gave the ship full sail & let her drive.-On the sixth day after, the storm wholly subsided, the
sun rose clear & the heavens once more appeared to smile.-Inexpressible was the consternation of all the crew,
they found themselves in the midst of a vast Ocean. No prospect of returning-all was lost. The wind blowing
westwardly & the presumption was that it had been blowing in that direction during the whole of the storm. No
pen can paint the dolorious cries & lamentation of the poor mariners-for the loss of friends for the loss of every
thing they held most dear. At length a Mariner stept forward in the midst &proclaimed. Attend O friends & listen
to my words.-A voice from on high hath penetrated my soul & the inspiration of the Almighty hath bid me
proclaim.-Let your sails be spread and the gentle winds will soon waft you into a safe harbor.-A country where
274
All Rights Reserved
274
you will find hospitality.-Quick as the lightning flash joy sparkled in every countenance & A Hymn of
Thanksgiving spontaniously bust forth from their lips.-In full confidence that the divine prediction would be
accomplished they extoled the loving-kindness and tender mercies of their God & promised, by the assistance of
his grace to make ample returns of gratitude. On the fifth day after this we came in sight of Land-we entered a
spacious River-& continued sailing up the same many leages until we came in view of a Town.-Every heart now
palpitated with joy-& loud shouts of gladness expressed the enthusiastic transports of our souls. We anchored
within a small distance from shore.-Immediately the natives ran with apparent signs of surprise & astonishment, to
the bank of the River.-After viewing us for some time and receiving signs of Friendship-they appeared to hold a
counsel for a few minutes.-Their King then stept forward to the edge of the bank-& proffered us the hand of
friendship-& by significant gestures invited us to the Land promising us protection and hospitality. We now found
ourselves once more on terra firma-& were conducted by the King & four chiefs into the town whilst the
multitude followed after, shouting and performing many odd jesticulations.-The King ordered an entertainment to
be prepared for his new friends which consisted of*** meat, fish, boiled beans and samp**** The whole was
placed under a wide spreading Oak in wooden dishes.-A large clam shell & stone Knife were provided for each
one. The King then came forward with about twenty of his principal subjects & seated us, (being twenty in
number) by the side of our repast.-He and his company then took seats in front. After waving his hand & bowing
all fell to eating and a more delicious repast we never enjoyed.-The repast being finished our attention was called
to a collection of about One thousand men and women who had formed a ring and invited our company to come
forward into the midst-after gazing upon us for some time with surprise we were permitted to withdraw and to
take our stand in the Ring-About forty in number then walked into the middle of the Ring and began a song with
discordant and hedious modifications of sound and such frantic jesticulation of body, that it seemed that chaos had
bro't her furies to set the world in an uproar,-And an uproar it was in a short time for the whole company fell to
shouting, & screaming, whooping, & screaming (at entervals)-then dancing, jumping & tumbling with may
indiscrible distortions in their countenance & indelicate jestures.-In fact they appeared more like a company of
devils than human Beings. This lasted about one hours.-They even took their places in a circle & at a signal given
gave three more tremendous whoops; they then instantly dispersed, playing many antike caper-& making such a
confused medly of sound by skreaming, whooping screaching like owls, Barking like dogs & wolvs & croaking
like Bull frogs, that my brains seemed to be turned topse turvy-& for some time could scarce believe that they
belonged to the human species. Pages 3,4,5,6,7...
....The Sciotans beheld the heage body of their King pale & lifeless.-Consternation & terror seized their minds.
They fled in dismay and confusion-Elseon pursued them with his warriors & overthrew & killed thousands in the
pursuit.-About two thousand made good their excape-& carried the doleful tidings of Sambals death & the emence
slaughter of his army to their own land. And indeed their escape was owing to the great anxiety of Elseon & his
warriors to visit their friends in the fort & to ascertain the extent of the massacre that Sambal & his army had
made.-After pursuing the Sciotans about six miles Elseon & his army returned in great haste & entered the fort.-
Great, inexpressably great was the joy of the Citizens when they beheld them returning with the laurels of victory
and when they were informed of the destruction of so many thousand of their enimies.-But as great was their grief
and lamentations when they beheld & reflected on the vast number of citizens & of Elseon's warriors, who had
fallen by the sword of the Sciotans. No death produced such universal regret & sorrow as tyose of Helicon and
Heliza. The one was the intimate friend of Elseon & the other of Lamesa.-They both possessed which were
formed for the most ardent friendship & love.-Their acquaintance produced the most sincere attachment.-& only
waited for the termination of the war to unite their hands in wedlock.-But this pleasant anticipation of conjugal
felicity was destroyed by the cruel sword of Sambel.-Naught availed the innocense & the amiable
accomplishments of the fair Heliza? She must fall a victim to saciate the revenge of a barbarous Tyrant.-Had
Helicon known when he attacked the savage monster that he had assassinated his beloved Heliza, it would have
inspired him with the most ardent desire for revenge & added vigor to his arm & keenes to his sword.- (Ah said.) A
Kentucky Bard represented the erial form of Heliza as ariving on the celestial plain-& being told that she must
wait a short time-& Helicon would ascend to conduct her as his partner to a delightful Bower which was
surrounded by the most beautiful flowers & delicious fruits-& where the singing of birds would charm them with
their melody.
When Elseon had entered the fort, he found that Lamock with the survivors of his little band of warriors had
made prisoners, of the Sciotans whom Sambal had left to guard the imperial Ladies-& that these Sciotans had
275
All Rights Reserved
275
done them no injury nor even insulted them with words.-Says Elseon for this honourable treatment of my friends I
will show these enemies compassion.-Go says he to them, return in peace to your own land-& tell your friends
that Elseon will not hurt an enimy, who had done him a favour.
The time of elseon was precious.-He spent but a few moments with Lamesa, in which they exchanged mutual
congratulations-& expressions of the most tender & sincere affection.-She conjured him to spare the life of her
father & brother & not to expose his own life any farther than his honour & the interest of his country required. I
shall cheerfully say he comply with every request, which will promote your happiness. He embraced her & bid her
adue.-
As the situation of Hamboon's army might require his immediate return, he lost no time to regulate the
matters in the fort-but leaving five thousand men to bury the dead, & defend the citizens, he marched with the
remainder, which consisted of about twenty thousand, towards Hamboons encampment.-
When Sambal marched his division against the fort it was Rambock's intention to have attacked Hancock the
next morning-but perceiving that Hamboon had been apprised of his movement, & was then within a small
distance ready to co-operate with Hancocks division, Rambock altered his plan & determined to wait for the
return of Sambal. As for Hamboon he concluded to wait until Elseon's return.-These determinations of the hostile
Emperors, prevented in this intervail of time, any engagement between the two grand armies.-But when the fate of
Sambal's division was decided-& Elseon had returned for an immediate battle.
The end of Solomon's Manuscript. Copied by L. L. Rice, 1844 and 1885.

The writings of Sollomon Spalding
Proved by Aron Wright Oliver Smith John Miller and Others
The Testimonies of the above Gentlemen are now in my possession.
D. P. Hurlburt.
276
All Rights Reserved
276
BIBLIOGRAPHY
Abel, Ron. "Mormonism" in WRESTED SCRIPTURE, Pasadena, California, USA, The

Christadelphians, undated, circa 1975.
Ahmad, Hazrat Mirza Tahir. MURDER IN THE NAME OF ALLAH, Cambridge, Lutterworth Press,
1989.
Anti-Defamation League (ADL.) of B'nai B'rith, letter, May 25, 1984.
Arizona Regional Board of the National Council for Christians and Jews, "Programmes in Pluralism",
report, 1984.
AWARENESS, Faversham, Christian Information Outreach, No. 17, Autumn 1986.
_________, No. 30, Winter 1989.
Allen, James B. and Alexander, Thomas G. (Ed's.) MANCHESTER MORMONS - THE JOURNAL OF
WILLIAM CLAYTON 1840 TO 1842, Santa Barbara and Salt Lake City, Peregrine Smith Inc., 1974.
Andersen, Darl. SOFT ANSWERS TO HARD QUESTIONS, Mesa, Cox Printing, 1992.
Anderson, Richard Lloyd, INVESTIGATING THE BOOK OF MORMON WITNESSES, Salt Lake City,
Deseret Book Company, 1881.
Baird, David. MORMONISM - OF GOD - OR MEN?, West Beach, South Australia, Logos Publications
[Christadelphians], amended edition, undated, circa 1980.
Barrett, Ivan J. JOSEPH SMITH AND THE RESTORATION, Provo, Utah, Brigham Young University
Press, 1967, revised 1971, 11th printing 1982.
Beckford, James A. CULT CONTROVERSIES, London, Tavistock Publications, 1985.
BEHIND THE VEIL, Twickenham, Reachout Trust, undated.
Bell, Sydney. WIVES OF THE PROPHET, London, Rich and Cowan, 1936.
Ben-Sasson, HH. A HISTORY OF THE JEWISH PEOPLE, Cambridge USA, Harvard University Press,
1976.
Berrett, William Edwin. THE RESTORED CHURCH, Salt Lake City, Utah, USA, Deseret Book
Company, 10th edition, revised and enlarged 1961, 14th edition 1969.
Berry, Harold. J. WHAT THEY BELIEVE - MORMONS, Lincoln, USA, Back To The Bible (Ministry),
1991.
Blatchford, Robert. GOD AND MY NEIGHBOUR, London, Clarion Press, 1907.
Bloxham, Ben V., Moss, James R., Porter Larry C. (Ed's) TRUTH WILL PREVAIL, Solihull, The
Church of Jesus Christ of Latter-day Saints, 1987.
277
All Rights Reserved
277
Brinkerhoff, Forrest A. MORMONISM - AN HISTORICAL AND SCRIPTURAL ANALYSIS, Torrens

Park, South Australia, Christadelphian Scripture Study Service, 1988.
Brodie, Fawn M. NO MAN KNOWS MY HISTORY, New York, Knopf, 1957.
Brooks, Keith L. TRUTH AND ERROR, Belfast, Northern Ireland, Every Home Crusade, undated
broadsheet.
Brooks, Keith L. THE SPIRIT OF TRUTH AND THE SPIRIT OF ERROR, Chicago, Moody Bible
Institute, 1991.
Budvarson, Arthur. (former Latter-day Saint) MORMONISM - CAN IT STAND INVESTIGATION? La

Mesa, California, Utah Christian Tract Society, undated.
Budvarson, Arthur. TRUE ARCHAEOLOGICAL DATA VERSUS THE BOOK OF MORMON La

Mesa, California, Utah Christian Tract Society, undated.
Burrell, Maurice C. MORMONISM, London, Church Book Room Press, Modern Heresies Series, 1961,
revised 1973.
Burrell, Maurice C. WIDE OF THE TRUTH, London, Marshall, Morgan & Scott, 1972.
Burrell, Maurice C., and Wright, J. Stafford, SOME MODERN FAITHS, Leicester, Inter-Varsity Press,
1973, 2nd edition 1983.
Butterworth, John. CULTS AND NEW FAITHS, Tring, Lion Publishing, 1981.
Cawley, AC EVERYMAN AND MEDIEVAL MYSTERY PLAYS, London, JM. Dent & Sons Ltd.,
1988.
Christian Information outreach, AWARENESS, Faversham, Autumn, 1986, No. 17.
Christian Information Outreach, AWARENESS, Faversham, Winter, 1989, No. 30.
Christian Information Outreach. MORMONISM - CAN IT STAND INVESTIGATION?, Faversham,

Kent, undated tract.
Christian Information Outreach. MORMONISM-WHETHER IT BE OF GOD OR NOT, Faversham,

undated tract.
Christie-Murray, David. A HISTORY OF HERESY, Oxford, Oxford University Press, 1976, reprinted
1990.
Collins, Raymond F. INTRODUCTION TO THE NEW TESTAMENT, London, Student Christian

Movement Press, 1983.
Cowley, Mathias F, "Cowley's Talks On Doctrine" in Greene, Forace (Compiler), COWLEY AND
WHITNEY ON DOCTRINE, Salt Lake City, Bookcraft Inc, 1963.
Crompton, T. THE MORMONS ARE COMING, Crawley, Ex-Mormons For Jesus, undated.
Chick, Jack T. THE VISITORS, Dallas, Texas, USA, Watchman's Ministry, undated.
278
All Rights Reserved
278
Davenport, Larry. MORMONISM AND THE BIBLE - DOES IT MEASURE UP?, La Mesa, California,
Utah Christian tract society, undated pamphlet.
Davies, Eryl, TRUTH UNDER ATTACK, Darlington, Evangelical Press, 1990.
Davies, Horton. CHRISTIAN DEVIATIONS, Gateshead, Student Christian Movement Press, fourth
edition, 1972.
Day, Robert B. THEY MADE MORMON HISTORY, Salt Lake City, Deseret Book Company, second
printing, 1973.
Decker, J. Edward, Jr. 30,000 OF THEM - WHO'S THAT KNOCKING AT YOUR DOOR?, Delta,
British Columbia, MacGregor Ministries, undated.
Decker, J. Edward. HERE THEY COME - 30,000 OF THEM, Mansfield, MacGregor Ministries, UK,
undated tract.
DGO. WATCH OUT - THERE ARE MORMONS ABOUT, Boughton, Faversham, Kent, undated tract.
Dodd, Charles Harold. THE AUTHORITY OF THE BIBLE, London, Fontana Books, revised, 1960.
Evangelical tract society, MORMONS AND THE CROSS, Hinckley, Leicester, undated tract.
Evans, John Henry. ONE HUNDRED YEARS OF MORMONISM, Salt Lake City, Latter-day Saint's
University, 2nd. edition, 1909.
Ex-Mormons For Jesus. THE STRANGE ACCOUNT OF THE FIRST VISION, no publishing details,
undated tract on reverse of "SOME UNANSWERED QUESTIONS ON THE MORMON GOSPEL", see
MacGregor, Lorri, below.
Ex-Mormons For Jesus, THE MORMONS ARE COMING, Worthing, CPO., pamphlet, undated.
Foster, Craig L. "ANTI-MORMON PAMPHLETEERING IN GREAT BRITAIN 1837 - 1860",

unpublished Masters thesis, Department of History, Brigham Young University, Provo, Utah, 1989.
Gates, Susa Young. THE LIFE STORY OF BRIGHAM YOUNG, London, Jarrolds Publishers, 1930.
Gausted, Edwin S. A DOCUMENTARY HISTORY OF RELIGION IN AMERICA, Grand Rapids,

William B. Eerdmans Publishing Company, 1986.
Geer, Thelma, "Granny". WHO IS THIS MAN...WHY DID HE HAVE 19 WIVES AND 64
CHILDREN?, Safford, Arizona, USA, Granny Geer Ministries, undated tract.
Gibbon, Edward. GIBBON ON CHRISTIANITY, (Thinker's Library, No. 11),London, Watts and Co.,
1929.
Gibbons, Francis M. BRIGHAM YOUNG - MODERN MOSES/PROPHET OF GOD, Salt Lake City,
Deseret Book Company, 1981.
Gilbert, Martin. THE HOLOCAUST - THE JEWISH TRAGEDY, London, Fontana Press, 1987.
Gooch, Brison D, INTERPRETING WESTERN CIVILIZATION, Volume II, Georgetown, The Dorsey
Press, 1969.
279
All Rights Reserved
279
Grant, Carter E. THE KINGDOM OF GOD RESTORED, Salt lake City, Deseret Book Company, 1955.
Gruss, Edmond C. WHAT EVERY MORMON SHOULD KNOW, Denver, Colorado, USA, Accent
Books, undated.
Harris, Doug. (Ed) DON'T CLOSE THE DOOR! - WINNING AND KEEPING THE CULTIST FOR
CHRIST, Morden, Reachout Trust, 1991.
Hinckley, Gordon B. TRUTH RESTORED, Salt Lake City, Corporation of the President of The Church
of Jesus Christ of Latter-day Saints, 1979.
Hoekema, Anthony A. THE FOUR MAJOR CULTS, Exeter, The Paternoster Press Ltd., 1963, paperback
edition 1969, 3rd impression 1975.
Horne, C Sylvester, A POPULAR HISTORY OF THE FREE CHURCHES, London, James Clarke and
Co, 1903.
Howe, Eber D. MORMONISM UNVAILED, Painesville, 1834.
Howick, E. Keith, Compiler and editor. HISTORY OF THE CHURCH OF JESUS CHRIST OF
LATTER-DAY SAINTS, Salt Lake City, Utah, USA, Deseret Book Company, based on the
"Documentary History of the Church" by Joseph Smith, and the "Manuscript History" of Brigham Young
and other original documents.
Jensen, Richard L and Thorp, Malcolm R MORMONS IN EARLY VICTORIAN BRITAIN, Salt Lake
City, University of Utah Press, 1989.
Jeremiah Films. THE GOD MAKERS (THE MORMON QUEST FOR GODHOOD), USA, advertising
handout, undated.
JEWISH ENCYCLOPÆDIA, New York, Valentine Publishing Co.
Johnson, Leslie. AN APPEAL TO MORMONS, Birmingham, England, Christadelphians ALS., undated.
Johnson, Paul A HISTORY OF CHRISTIANITY, London, Penguin Books Ltd, 1976.
Kellett, EE A SHORT HISTORY OF RELIGIONS, London, Victor Gollancz Ltd., 1948.
Kimball, Stanley B. HEBER C. KIMBALL - MORMON PATRIARCH AND PIONEER, Chicago,

University of Illinois Press, 1981.
Kirkham Francis W. A NEW WITNESS FOR CHRIST IN AMERICA - "THE BOOK OF MORMON",
Volume 2, Salt Lake City, Utah. USA, Utah Printing Co., 1959.
Kuiper, B K THE CHURCH IN HISTORY, Grand Rapids, Wm B Eerdmans Publishing Co, 1982.
Larrigan, Karen. (Office Manager, MacGregor Ministries, Point Roberts, Washington, USA), letter to
Ronnie Bray, 12 September, 1991.
Legge, Rev. Douglas E. letter to Carol Swarbrick, Bradford, 1990.
Linnegan, Rev. John McCaughan. YOUR CHURCH AND MORMONISM, Omagh, Northern Ireland,
1964.
280
All Rights Reserved
280
Litvinoff, Barnett. THE BURNING BUSH - ANTISEMITISM AND WORLD HISTORY, Glasgow,
Fontana Paperbacks, 1989.
Lundwall, N B THE FATE OF THE PERSECUTORS OF THE PROPHET JOSEPH SMITH, Salt Lake
City, Bookcraft Publishers, 1952.
McKeever, Bill. ANSWERING MORMONS' QUESTIONS, Minneapolis, Bethany House Publishers,

1991.
MacGregor, Lorri. CONTRADICTORY MORMON DOCTRINE, Delta, British Columbia, MacGregor

Ministries, undated tract.
________________. COPING WITH THE CULTS, Balfour, British Columbia, MacGregor Ministries,
1983, revised 1985, 2nd revision 1988.
________________. DIVINE TRUTHS IN THE BOOK OF MORMON, Delta, Canada, MacGregor

Ministries, undated tract.
________________. FACTS; MORMON MISSIONARIES WON'T TELL YOU WHEN CALLING AT

YOUR DOOR, Balfour, British Columbia, MacGregor Ministries, undated tract.
________________. MORMONISM - CHRISTIAN OR CULT?, Mansfield, MacGregor Ministries, UK,

undated tract.
________________. SOME UNANSWERED QUESTIONS ON THE MORMON GOSPEL, Mansfield,

MacGregor Ministries, UK, undated tract.
________________. SUGGESTIONS FOR WITNESSING TO MORMONS, Mansfield, MacGregor

Ministries, UK, undated tract.
________________. THE ARTICLES OF FAITH OF THE CHURCH OF JESUS CHRIST OF LATTER-

DAY SAINTS, Mansfield, MacGregor Ministries, UK, undated tract.
________________. TEMPLE MARRIAGE - ETERNAL COMMITMENT OR ETERNAL

DAMNATION?, Delta, British Columbia, MacGregor Ministries, undated tract.
________________. WAS THE VIRGIN MARY REALLY A VIRGIN? THE MORMON CHURCH
SAYS NO!, Mansfield, MacGregor Ministries UK, undated tract.
________________. NEWS AND VIEWS IN THE WORLD OF CULTS, Balfour Canada, MacGregor
Ministries, July - September 1991.
________________. NEWS AND VIEWS IN THE WORLD OF CULTS, Balfour Canada, October -
December 1991.
________________. WAS JOSEPH SMITH A PROPHET?, Mansfield, MacGregor Ministries UK,

undated.
________________. THE JESUS OF MORMONISM, Mansfield, MacGregor Ministries, undated.
________________. DOES THE BIBLE PROPHESY OF THE BOOK OF MORMON?, Mansfield,

Merger Ministries UK, undated.
Martin, Walter. RISE OF THE CULTS, Santa Ana, California, Vision House Publishing, 1955, 8th
281
All Rights Reserved
281
printing, third revision, 1980.
Martin, Walter. MORMONISM, Minneapolis, Bethany House Publishers, 1984.
McCormick, W. Jim McK. FINDING MORMONS FOR CHRIST, Belfast, Northern Ireland, 1981.
Morey, Robert A. HOW TO ANSWER A MORMON, Minneapolis, Bethany House Publishers, 1983.
MORMONISM, CAN IT STAND INVESTIGATION?, Faversham, Christian Information Outreach,

undated.
MORMONISM - WHETHER IT BE OF GOD OR NOT, Faversham, Christian Information Outreach,

undated.
MORMONS AND THE CROSS, Hinckley, Evangelical Tract Society, undated.
Moss, James R., Britsch, R Lanier., Christianson, James R., Cowan, Richard O., THE
INTERNATIONAL CHURCH, Provo, Brigham Young University Publications, 1982.
Mulder, William, and Mortenson, A. Russell. AMONG THE MORMONS, Lincoln, University of
Nebraska Press, reprinted 1973.
Neil, Stephen, and Wright, Tom. THE INTERPRETATION OF THE NEW TESTAMENT 1861 - 1986,
Oxford, Oxford University Press, second edition, 1989.
Nelson, Lee. "Godmakers" and the Public', editorial in CENTRAL UTAH JOURNAL, issue No. 10, 5th
February, 1984.
Palmer, Spencer J. THE EXPANDING CHURCH, Salt Lake City, Bookcraft, 1978.
Persell, Caroline Hodges, UNDERSTANDING SOCIETY, New York, Harper and Row, 1987.
Pratt, Parley P. (Edr. Parley P. Pratt, Jr.) AUTOBIOGRAPHY OF PARLEY P. PRATT, Salt Lake City,
Deseret Book Company, 1938, 1985.
Ransom, Ira T. IS MORMONISM BASED ON THE BIBLE?, La Mesa, California, USA, Utah Christian
Tract Society, undated.
Ransom. Ira T. PILLARS OF MORMONISM La Mesa, California, USA, Utah Christian Tract Society,
undated pamphlet.
Reachout Trust. THROUGH THE MAZE OF MORMONISM, Morden, Reachout Trust, undated booklet,
circa 1992.
Reachout Trust. BEHIND THE VEIL - LATTER-DAY SAINTS?, Twickenham, undated tract.
Reachout Trust. NEWSLETTER 24 - WINTER 1990/1, Morden, Surrey.
Roberts, Brigham Henry, COMPREHENSIVE HISTORY OF THE CHURCH OF JESUS CHRIST OF

LATTER-DAY SAINTS, 6 volumes plus index, Salt Lake City, Utah, USA, Bookcraft Inc., 1968.
Roberts, Brigham H. THE MISSOURI PERSECUTIONS, Salt Lake City, Utah, USA, Bookcraft Inc.,
1966.
282
All Rights Reserved
282
Roundhill, Jack. MORMONS, London, The Church Literature Association, undated.
Ruether, Rosemary Radford FAITH AND FRATRICIDE, London, Search Press, 1975.
Rumble, Dr. L. THE MORMONS, London, The Catholic Truth Society, 1954.
Samuel, Leith. (Editors: David Winter and J. Stafford Wright), YOU NEED CHRIST - NOT
MORMONISM, London, You Need Christ Crusade, undated.
Sanders, J. Oswald. CULTS AND ISMS, London, Marshall, Morgan and Scott, Lakeland edition, 1969,
9th impression 1980.
Sanders, J. Oswald, and Wright, J. Stafford. SOME MODERN RELIGIONS, London, Inter-Varsity Press,
1956, 4th edition, reprinted 1969.
Scarffs, Gilbert W. THE TRUTH ABOUT THE GODMAKERS, Salt Lake City, Publishers Press, 1986.
Scothern, Peter. THESE ARE SERIOUS TIMES...MANY SHALL BE DECEIVED, Mansfield, RPC.,
undated tract.
Semonche, John E CHARTING THE FUTURE - THE SUPREME COURT RESPONDS TO A

CHANGING SOCIETY, 1890 - 1920, Westport, Greenwood Press, 1978.
Shannon, Fred A THE CENTENNIAL YEARS, Garden City, Doubleday and Co Inc, 1967.
Smart, Ninian, THE RELIGIOUS EXPERIENCE OF MANKIND, Glasgow, Fount (Collins), 1979.
Smith, J. Steven. DOES THE BIBLE PROPHESY OF THE BOOK OF MORMON?, Delta, British
Columbia, Canada, MacGregor Ministries, 1982.
Smith, Joseph Jr. "Joseph Smith - History", PEARL OF GREAT PRICE, Salt Lake City, The Church of
Jesus Christ of Latter-day Saints, 1986.
Smith, Joseph Jr. (trs.) THE BOOK OF MORMON, Palmyra, 1st edition, Printer EB. Grandin, 1830.
Smith, Joseph Jr. and Young, Brigham DOCUMENTARY HISTORY OF THE CHURCH OF JESUS
CHRIST OF LATTER - DAY SAINTS (PERIODS I & II), Salt Lake City, The Church of Jesus Christ of
Latter-day Saints, 1978.
Smith, Joseph, and Smith, Heman C. HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER
DAY SAINTS, Lamoni, Iowa, Board of Publication of the Reorganized Church of Jesus Christ of Latter
Day Saints, volumes 1 & 2, 1902.
Smith, Lucy Mack. HISTORY OF JOSEPH SMITH, Salt Lake City, Bookcraft, 1979.
Spencer, Clarissa Young, and Harmer, Mable. BRIGHAM YOUNG AT HOME, Salt Lake City, The
Deseret News Press, 1947.
Storm, Rachel. IN SEARCH OF HEAVEN ON EARTH, London, Bloomsbury Publishing Ltd., 1991.
Tanner, Jerald and Sandra. MORMONISM, SHADOW OR REALITY?, Salt Lake City, Utah, USA,
Modern Microfilm Company, 1972.
Thomas, Gordon K "The Book of Mormon in the English Literary Context of 1837" in Brigham, Young
283
All Rights Reserved
283
University Studies MORMONISM IN THE BRITISH ISLES 1837 - 1987, Provo, Brigham Young
University, 1987.
Trombley, Charles. THE JESUS OF MORMONISM, Mansfield, MacGregor Ministries, UK, undated
tract.
Trombley, Charles. WAS JOSEPH SMITH A PROPHET?, Mansfield, MacGregor Ministries, undated
tract.
TRUE ARCHAEOLOGICAL DATA VERSUS THE BOOK OF MORMON, La Mesa, Utah Christian
Tract Society, undated, circa 1958.
Tucker, Pomeroy. ORIGIN, RISE AND PROGRESS OF MORMONISM, Palmyra, D. Appleton &
Company, 1867.
Tucker, Ruth. STRANGE GOSPELS, London, Marshall Pickering, 1991.
Utah Christian Tract Society. CHANGES IN MORMONISM, La Mesa, California, USA, Utah Christian
Tract Society, undated.
WATCH OUT - THERE ARE MORMONS ABOUT, Faversham, Deo Gloria Outreach, undated.
Whitham, AR. THE HISTORY OF THE CHRISTIAN CHURCH, London, Rivingtons, 1948
White, Bob. MORMONISM THE $3.00 BILL OF CHRISTIANITY, Mansfield, MacGregor Ministries
UK, undated.
Whitney, Orson F. LIFE OF HEBER C. KIMBALL - AN APOSTLE - THE FATHER AND FOUNDER
OF THE BRITISH MISSION, Salt Lake City, Bookcraft, 9th edition, 1979.
Wilson, Colin, and Wilson, Damon. WORLD FAMOUS CULTS AND FANATICS, London, Magpie
Books Ltd., 1992.
WHO IS AT YOUR DOOR?, Extract from a tract which has been trimmed of all publishing details.
AUDIO CASSETTE TAPES:
Echoes of Utah. THE BIBLE ANSWER TO MORMONISM, PO Box 12, Northampton, England,
undated.
MacGregor, Lorri. FACTS MORMONS WON'T TELL YOU (WHAT THE MORMON MISSIONARIES
WON'T TELL YOU), Mansfield, Nottinghamshire, MacGregor Ministries, tape recorded address, Ref.
No. LM 008, undated.
________________. "MORMONISM EXPOSED" EXPOSES REAL DOCTRINE AND THE PROPHET

JOSEPH SMITH, Mansfield, Nottinghamshire, tape recorded address, Ref. No. LM 009, undated.
________________. "EXPOSING THE MYTH OF MORMONISM" - SHOWS THE

CONTRADICTIONS IN MORMON 'SCRIPTURES', Mansfield, Nottinghamshire, tape recorded address,
Ref. No. LM 010, undated.
________________. "PRESENTING THE TRUTH TO MORMONS" WHAT TO SAY TO MORMONS

AT YOUR DOOR, Mansfield, Nottinghamshire, MacGregor Ministries, tape recorded address, Ref. No.
284
All Rights Reserved
284
LM 011, undated
________________. "THE CULTS AND THEIR PROPHETS" JWs, MORMONS, MOONIES (UNIFICATION
CHURCH), RAJNEESH, SDA's, WORLDWIDE CHURCH, Mansfield, Nottinghamshire, MacGregor Ministries,
tape recorded address, Ref. No. LM 021, undated.
A archaeology........................................................44, 45
Aaronic priesthood...................................................10 Arianist Creed........................................................163
Aaronic Priesthood...................................................27 Articles of Faith.....................................................161
Abraham.....................................................................9 as \............................................................................11
Adam......................................................................139 At the age of 8 or 9, innocent American boys are
adoration of Mary..................................................164 forcibly herded into the organization, which
Adversos Judaeos.....................................................19 prepares them for foul deeds.................................4
African Americans...................................................36 Athanasian Creed...................................................163
alien interpretations of the faith of Latter-day Saints Augustine of Hippo..................................................19
............................................................................162authority.................................................................137
Allen, Charles..........................................................35 B
ambitious leaders...................................................138 baptism..................................11, 59, 68, 75, 173, 301
America. . .4, 5, 21, 38, 39, 49, 54, 57, 72, 79, 84, 87, Baptism of the Holy Spirit.....................................172
133, 145, 149, 297 Baptists.......................................................29, 68, 121
American. . .2, 4, 5, 10, 14, 17, 21, 26, 27, 40, 41, 49, Battle of Britain.................................................16, 17
51, 55, 60, 72, 79, 88, 123, 132, 133, 134, 148, Beckford, James 22, 23, 212, 235, 266, 277, 297, 308
154, 303 Bell........147, 148, 149, 150, 151, 152, 153, 277, 305
American continent..................................................17 Bell, Sidney...................................147, 149, 150, 153
ancient characters................................................8, 94 Bennett, John C., first mayor of Nauvoo.................38
Anderson, Richard Lloyd.........................................48 Benson, President Ezra Taft..................................166
angels.....................31, 34, 87, 92, 145, 162, 176, 194 Bentley, Adamson....................................................68
Anglican.................................................170, 172, 266 Bible....2, 6, 9, 11, 23, 24, 41, 42, 43, 44, 45, 46, 52,
Anglican Churchmen's Union................................172 53, 55, 62, 68, 69, 72, 81, 85, 86, 87, 88, 89, 90,
Anglicanism...................................................171, 262 91, 92, 93, 94, 95, 96, 103, 104, 137, 138, 139,
Anglo-Saxon......................................................21, 39 142, 149, 161, 162, 169, 172, 173, 177, 184, 191,
anonymous.........................................................3, 185 195, 199, 200, 204, 216, 222, 224, 227, 239, 246,
Anthon, Professor Charles.....................................150 247, 248, 250, 260, 262, 269, 270, 277, 278, 296,
anti-bigamy law.....................................................143 298, 299
anti-Christian teachings.........................................154 BIBLE......11, 52, 54, 90, 91, 97, 279, 281, 282, 283,
anti-Islamic...............................................................22 284
anti-Mormon 9, 12, 14, 18, 19, 22, 24, 38, 39, 40, 51, Biblical Christianity.......................................139, 161
62, 96, 101, 106, 114, 131, 132, 133, 139, 142, Biblical infallibility..................................................42
150, 151, 155, 156, 160, 162, 166, 168, 171, 175, Bibliolatrists.............................................................43
179, 182, 183, 184, 185, 186, 187, 207, 212, 230, bigotry...................21, 24, 36, 69, 102, 129, 166, 187
235, 260, 265, 267, 268 Bishop Edward Partridge.........................................35
Anti-Mormon...10, 23, 116, 137, 160, 179, 183, 188, bitter anti-Mormon spirit.......................................168
197, 220, 304, 306 black civil rights.......................................................36
anti-Mormon ministers..........................................162 blacks.............................................................6, 30, 34
anti-Mormons...........................................................46 blasphemy..................................9, 53, 56, 94, 95, 161
Anti-Mormons..........................................................13 blood atonement......................................40, 130, 151
anti-Semitic...................................19, 21, 22, 40, 151 blood sacrifices......................................................148
anti-Semitism.....................................20, 21, 159, 297 blood-libel..............................................................130
antichristian dogmas..............................................161 blood-libels.............................................................151
apocalyptic.................................................................2 bloodshed.................................................................15
Apocrypha................................................................43 Boggs........................................................................37
apostasy...................................26, 137, 165, 191, 193 Boggs, Lilburn W., Governor of Missouri..............36
apostate............................14, 146, 156, 184, 191, 193 bogus........................................................................71
Apostles...39, 105, 120, 151, 164, 186, 299, 305, 306 bondage.............................11, 12, 156, 167, 168, 188
285
All Rights Reserved
285
Book of Commandments.........................................35 Christianity 2, 4, 9, 10, 12, 13, 15, 16, 17, 18, 20, 21,
Book of Mormon. 8, 9, 10, 17, 22, 27, 35, 41, 43, 44, 22, 24, 41, 47, 56, 78, 132, 137, 139, 142, 157,
45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 161, 162, 163, 165, 167, 171, 179, 184, 187, 191,
59, 60, 61, 62, 63, 64, 65, 67, 68, 69, 70, 71, 72, 193, 211, 214, 234, 237, 247, 249, 254, 262, 265,
73, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 87, 88, 297, 303
89, 90, 91, 94, 95, 96, 97, 101, 102, 109, 110, Christians.2, 3, 5, 6, 9, 10, 11, 12, 14, 15, 17, 19, 20,
133, 136, 138, 147, 150, 151, 175, 180, 199, 200, 21, 34, 38, 40, 41, 43, 53, 56, 68, 95, 98, 101,
204, 216, 222, 223, 227, 239, 246, 247, 260, 265, 115, 116, 129, 136, 140, 153, 156, 161, 163, 165,
283, 299, 300 166, 169, 170, 171, 172, 173, 177, 178, 179, 183,
Boy Scouts.................................................................5 184, 185, 187, 188, 190, 193, 195, 213, 217, 236,
brainwashed............................................................136 240, 247, 248, 255, 265, 266, 267, 268, 277, 297,
Brighamites............................................................144 307
Brinkerhoff...13, 57, 63, 75, 107, 108, 109, 114, 139, Christology...............................................................71
150, 162, 163, 167, 186, 278, 300, 301, 303, 304, Church Fathers.........................................................19
305, 306 Church leaders. . .35, 36, 98, 102, 134, 136, 140, 169,
British.......2, 16, 17, 49, 50, 125, 132, 133, 134, 149, 200, 223
154, 170, 172, 173, 279, 281, 283, 296, 297 Church of God Fellowship.....................................171
British way of life....................................................16 circumstantial evidence...........................................63
Brodie, Fawn Mackay..............................................51 Civil War............................................................21, 79
Brook, Phebe............................................................68 clergy.......................................28, 134, 145, 150, 164
Brotherhood of mankind..........................................14 clever designs.........................................................161
burning...................................................................138 Columbus.................................................................62
Burns, Robert...........................................................49 Commerce..................................................37, 38, 300
C common enemies of mankind..................................29
Campbell, Alexander...............................................56 concrete....................................................................45
Campbellism............................................................76 condemnation of polygamy by the Supreme Court
Campbellites............................................................56 ............................................................................145
Canaanites................................................................33 Confucius...............................................................141
canon of Scripture..................................................138 Congregationalist.....................................................21
Captain Kidd..........................................................149 congressional sovereignty......................................145
Carthage Jail....................................................38, 102 conspiracy................................................................70
Catholics....................................................14, 21, 155 conspiracy theories...................................................66
celestial marriage...................................................143 Constantine............................................164, 193, 274
centenary of the Church in Great Britain..............153 Constitution of the United States....................38, 145
Chase, Willard..........................................................52 Constitution of the United States of America.......143
Chatterton, Thomas..................................................49 context.....2, 4, 10, 12, 13, 15, 50, 78, 102, 114, 132,
cheap novels...........................................................144 133, 137, 152, 170, 171, 183, 184, 191, 243, 245,
Chicago....................................38, 278, 280, 296, 304 249, 251, 256, 258, 259, 264, 265, 304
China........................................................17, 273, 308 contradictions..................43, 117, 139, 168, 169, 178
Chinese..........................................6, 14, 17, 269, 273 converts....11, 58, 121, 133, 134, 148, 156, 165, 169,
choir........................................................................135 188, 273
Christ.....2, 6, 8, 9, 10, 11, 12, 14, 17, 19, 20, 24, 26, counterfeit..................................47, 64, 161, 172, 182
27, 36, 41, 42, 44, 47, 49, 68, 69, 75, 77, 79, 98, Cowdery, Oliver.....27, 46, 48, 63, 65, 67, 69, 75, 76,
102, 105, 113, 115, 117, 127, 132, 134, 137, 138, 82, 85, 96, 167, 300
140, 141, 142, 143, 153, 155, 157, 161, 162, 163, critics................................................................67, 143
164, 165, 166, 167, 169, 170, 171, 173, 175, 177, cult. 3, 6, 11, 17, 23, 24, 40, 137, 139, 154, 161, 183,
178, 180, 181, 183, 184, 186, 187, 190, 191, 192, 188, 198, 204, 214, 217, 221, 227, 237, 240, 247,
193, 194, 195, 197, 205, 206, 207, 211, 212, 220, 255
228, 229, 230, 234, 235, 243, 247, 250, 254, 264, cultic and occultic revival......................................155
265, 268, 277, 280, 283, 296, 297, 298, 299, 300, cults....3, 11, 12, 17, 23, 63, 153, 154, 155, 156, 162,
301, 302, 303, 304, 305, 306, 307, 308 183, 184, 185, 188, 211, 212, 213, 234, 235, 236,
Christadelphians............................163, 277, 280, 300 246, 296, 297, 300, 301, 304, 305, 306, 307
Christian.....................................................2, 3, 6, 296 culture..........................22, 40, 48, 159, 160, 165, 267
Christian traditions.................................................165 Cumberland Presbyterians.......................................29
286
All Rights Reserved
286
Cyprian.....................................................................19 Elseon.......................................................................60
D emigrants........................................................135, 136
Davies, Eryl.............57, 154, 296, 298, 300, 301, 305 emigrate....................................................................31
Davison, Matilda, Spaulding's widow.....................65 emigration........................................................31, 134
de-Christianization.........................................162, 183 emotional persuasion.............................................158
deadly foe...............................................................159 endowment....................168, 171, 208, 231, 247, 257
death-squads...........................................................151 enemies 3, 8, 9, 12, 13, 16, 19, 20, 29, 37, 38, 39, 62,
deception......11, 71, 84, 87, 101, 138, 155, 156, 161, 79, 99, 102, 105, 106, 111, 114, 115, 116, 117,
162, 201, 224, 253, 254 118, 122, 130, 136, 144, 148, 151, 156, 157, 158,
Decker and Hunt....................................................142 160, 185, 190, 211, 214, 234, 237, 264, 265, 274,
Decker, Ed..............................................................168 276
decontextualisation....................................................4 enemy.......2, 3, 13, 16, 21, 67, 89, 99, 116, 117, 140,
decontextualization...................13, 15, 183, 254, 264 148, 157, 158, 159, 181, 259, 264
Deism.......................................................................13 England. .21, 132, 134, 135, 145, 154, 200, 205, 215,
delusions...................................................................55 223, 228, 238, 280, 284
denial of Christian status.......................................166 Ephraim....................................................................49
denying Christian status.....................................9, 195 epilepsy............................................................22, 149
Deo Gloria Outreach......................................154, 284 epileptic...........................................22, 107, 108, 130
depravity.................................................................144 error..7, 21, 24, 43, 51, 109, 138, 139, 144, 156, 173,
depredations.............................................................37 177, 202, 225, 249
Deseret............39, 277, 279, 280, 282, 283, 299, 303 eternal family life...................................................142
destiny.........................2, 21, 119, 129, 140, 144, 148 Eternal Father.................................................141, 166
destroying angel.................................................30, 31 eternities.................................................................143
devil........................................................................140 Eusebius.................................................................163
Devil................14, 20, 48, 84, 86, 104, 151, 176, 182 evangelical Christianity.........................................161
devil-worshippers.....................................................19 evangelism.......................................................17, 171
DeVoto, Bernard......................................................55 Evangelistic Band..................................................173
Dickens, Charles....................................................134 evil.....5, 19, 22, 29, 34, 86, 100, 115, 116, 123, 125,
difference.....9, 18, 21, 101, 139, 155, 157, 159, 161, 131, 133, 144, 148, 159, 160, 162, 183, 188, 205,
163 228, 264, 267, 268, 273
Difference.................................................................18 Ewing, Reverend Finis.............................................29
Disciples of Christ.............................................68, 75 ex-Mormons 6, 12, 101, 175, 205, 228, 245, 249, 259
discourses.................................................................13 Ex-Mormons...............................................................5
dishonesty...............................................................139 exaggeration...........................................................137
dissenters..................................................................38 exaltation....................................................................2
distorted imagery...................................................170 exalted....................................................................143
distortion...................4, 6, 20, 22, 136, 158, 168, 264 excommunicated..........................48, 60, 78, 120, 146
Distortion.................................................13, 254, 264 experts....................................................................138
divination.....................................................31, 32, 34 Expositor....................................38, 39, 102, 105, 303
divinity of Jesus Christ............................................27 Exterminating Order................................................37
doctrine 6, 8, 9, 11, 13, 14, 42, 43, 65, 68, 69, 75, 91, extermination.............................................................5
102, 116, 123, 131, 132, 133, 137, 138, 140, 141, extermination order..................................................37
145, 151, 155, 163, 165, 172, 179, 187, 188, 192, Ezekiel......................................................................43
193, 195, 200, 223, 304 F
documentation........................................................137 Fabius.......................................................................60
Dodd, Cephas...........................................................62 false imagery....................................................22, 171
dreams and visions.................................................139 false reality.............................................................168
duped...................................11, 56, 97, 127, 136, 156 falsehood..................................................................61
Dyer..........................................................................21 family.26, 30, 39, 40, 41, 47, 54, 68, 69, 76, 82, 100,
E 102, 104, 106, 107, 108, 119, 120, 121, 125, 142,
early Christianity......................................................10 148, 149, 168, 169, 274
ecumenism.............................................155, 178, 188 fanatics.........................................................29, 31, 34
elephants...................................................................45 Father in Heaven........................................................2
Elim Pentecostal Alliance......................................173 Father of Lies.........................................................140
287
All Rights Reserved
287
fear......................................................................2, 172 heretic.......................................................15, 105, 266

fears.........................................4, 21, 31, 33, 131, 158 heretical.......17, 19, 24, 130, 163, 171, 184, 187, 266
fiction.........................................2, 6, 19, 68, 150, 163 heretics........................2, 21, 102, 165, 187, 265, 266
final solution..........................................................160 Herrenvolk................................................................16
First Vision...............................................................26 heterodoxical..........................................................165
Fitzhugh, Reverend..................................................29 heterodoxy...................................................2, 17, 186
five points of fundamentalism...............................173 hidden agenda........................................................162
foreign..................................................16, 21, 95, 133 hieroglyphics............................................................53
forgery......................................................................44 Hitler............................5, 20, 131, 158, 159, 160, 305
former slaves............................................................36 Hitler's paranoia.....................................................159
fraud...........................................................45, 48, 138 hocus pocus..............................................................53
Freemasonry...........................................................168 Hoekema. 57, 154, 185, 280, 296, 300, 304, 305, 306
G Holiness Movement...............................................171
garbled reports........................................................172 Holiness Movement...............................................172
Gates of Hell......................................................6, 273 Holocaust..................................................................20
Gates Of Hell.........................................................273 Holy Interpreters......................................................65
Gee, Donald...........................................................172 Holy One of Israel..................................................166
Gentiles............................................................30, 164 Holy Trinity.......................26, 48, 162, 163, 195, 265
gibberish.............................................................31, 34 holy war....................................................................17
God 2, 3, 9, 11, 14, 15, 19, 21, 26, 27, 30, 31, 34, 36, Home Valley high School......................................166
39, 40, 41, 43, 44, 46, 47, 48, 50, 53, 65, 69, 70, horses........................................................................45
98, 100, 101, 102, 104, 107, 108, 109, 113, 117, Horton Davies'........................................................136
118, 119, 120, 122, 127, 128, 129, 131, 132, 133, hostile. .2, 4, 6, 12, 24, 27, 33, 40, 41, 42, 51, 54, 60,
137, 138, 139, 140, 141, 143, 144, 145, 146, 151, 61, 95, 96, 101, 102, 114, 116, 127, 132, 133,
155, 162, 164, 165, 166, 169, 171, 173, 175, 177, 134, 152, 154, 170, 171, 179, 180, 181, 182, 186,
181, 188, 189, 191, 192, 193, 194, 195, 201, 205, 188, 193, 195, 211, 212, 214, 217, 218, 219, 234,
224, 228, 246, 265, 267, 268, 270, 271, 275, 296, 235, 237, 240, 241, 242, 243, 251, 259, 263, 264,
300, 304, 305, 306, 307, 308 265, 268, 276
Godhead...............................................9, 26, 193, 304 hostilities....................................................38, 39, 105
Godhood.....................................................................2 hostility 12, 13, 18, 19, 21, 27, 69, 78, 102, 133, 134,
Godmakers.............................................................5, 6 140, 171, 172, 187, 251
GODMAKERS..................................5, 189, 283, 296 houris......................................................................142
Gold Plates.........................................................46, 48 hours in research (Lorri MacGregor)....................138
Golden Bible............................................................52 Howe, Eber D...........................................................60
government..............................4, 30, 38, 39, 131, 265 human sacrifices.......................................................11
Grant, Bryan J..........................................................24 Hunter, Reverend.....................................................28
grasping, baby-killing, sewer-rats.........................158 Hurlburt..................................................................276
Gray, Thomas...........................................................49 Hurlburt affidavit...................................................149
Great Salt Lake............................................5, 39, 304 Hurlburt, Philastus...................................................60
Gregory of Nyssa.....................................................19 Hyrum Smith............................................................39
H I
Hannam, Pastor Peter.............................................171 ideas. 12, 16, 18, 20, 22, 49, 132, 133, 137, 142, 150,
harass........................................................................24 158, 162, 167, 170, 180, 182, 186, 266
harems....................................................................144 ideologies.................................................................21
hate 2, 5, 8, 15, 34, 94, 105, 122, 130, 156, 160, 190, ideology...........................................4, 16, 18, 28, 133
249 idleness.........................................................9, 34, 119
hatred.......3, 13, 15, 20, 21, 22, 36, 39, 78, 108, 114, ignoramus..................................53, 56, 103, 104, 149
144, 153, 159, 172, 186, 307 ignorance. . .9, 16, 24, 25, 30, 34, 43, 55, 85, 87, 103,
Hayden, Reverend AS..............................................75 130, 131, 139, 149, 179, 269
heathen.............................................................28, 165 Illinois...................30, 31, 37, 38, 119, 280, 296, 300
heaven....................................................................142 Illinois State Legislature..........................................38
Hebrew...........................................139, 269, 270, 271 image. . .4, 16, 20, 26, 34, 88, 95, 101, 105, 107, 108,
Hebrew prophets..............................................22, 141 127, 148, 153, 162, 167, 168, 169, 182, 264
heresy......................21, 131, 163, 164, 193, 266, 271 Image-makers.............................................................8
288
All Rights Reserved
288
imagery..................................................2, 4, 136, 167 Judaism.......5, 10, 18, 19, 20, 22, 132, 164, 165, 268
images..2, 3, 4, 8, 10, 12, 16, 22, 23, 26, 34, 99, 103, Judas...............................................................104, 164
127, 136, 149, 150, 152, 164, 169, 183, 264, 265 Justin Martyr............................................................18
imagination......52, 55, 108, 133, 149, 150, 154, 158, K
162, 163, 189, 190 Kavanaugh, Reverend..............................................28
immorality.............9, 38, 78, 101, 134, 136, 145, 265 killing of Jews........................................................159
Independence...........................14, 29, 33, 35, 36, 304 Kimball, Heber C...................................................144
independent research................................................24 king of the castle......................................................17
Indians......................................................................28 Kirtland. .27, 35, 57, 70, 73, 74, 75, 80, 98, 101, 117,
inheritance........................................................30, 133 127
inheritances..................................................27, 30, 31 Ku Klux Klan.............................................................5
innuendo....................................6, 147, 149, 256, 296 L
inspiration.................................................................42 Lake..........................................................................64
intolerance................................................21, 102, 186 Lamanites.................................................................49
Irish......................................................14, 21, 68, 149 Lamesa.....................................................................60
Irish Catholic immigration.....................................149 language.....12, 18, 22, 23, 34, 36, 49, 53, 60, 84, 85,
irrational theories...................................................163 87, 88, 91, 95, 118, 126, 139, 157, 161, 167, 172,
irrefutable evidence.................................................63 183, 188, 271
Isidore of Seville......................................................19 Last Judgement......................................................140
Islam................................................22, 137, 142, 167 Latter-day Saint.....................4, 5, 6, 8, 10, 12, 13, 14
isolation..............................................39, 40, 105, 264 Latter-day Saint Church.............................................5
Israel..................10, 27, 33, 34, 41, 49, 129, 164, 267 Latter-day Saint History..........................................26
J Latter-day Saints......37, 38, 131, 157, 166, 183, 190,
Jackson county.......................................28, 29, 36, 37 195
Jackson County............................................27, 33, 34 LDS Church...............................................................6
James........................................................................48 Lehi...........................................................................49
Jared.........................................................................41 Lexington.................................................................29
Jaredites....................................................................49 libel....................................20, 40, 130, 151, 262, 268
Jehovah...........................................................162, 166 licensed enemies of God..........................................20
Jenkins, David..........................................................18 lie...4, 15, 20, 43, 135, 139, 140, 169, 179, 188, 248,
Jeremiah...................................................................43 250, 254, 264, 269
Jesus...2, 4, 5, 6, 8, 10, 11, 12, 14, 15, 16, 17, 18, 24, lies....4, 5, 12, 13, 21, 28, 65, 96, 101, 105, 160, 162,
26, 27, 36, 41, 42, 44, 47, 48, 69, 75, 77, 79, 94, 170, 188, 192, 197, 205, 207, 220, 228, 230, 250,
101, 113, 115, 117, 123, 128, 131, 132, 134, 136, 253, 254, 264
137, 138, 141, 142, 143, 153, 155, 156, 157, 161, Likens, Reverend.....................................................29
162, 163, 164, 165, 166, 167, 170, 173, 175, 177, Linnegan...................................................................63
178, 180, 181, 183, 184, 186, 187, 190, 191, 192, Liverpool................................................................136
193, 194, 195, 197, 205, 206, 207, 212, 220, 228, London. 134, 154, 277, 278, 279, 280, 283, 284, 296,
229, 230, 235, 243, 248, 250, 254, 264, 265, 267, 297, 298, 299, 300, 305
268, 277, 278, 279, 280, 283, 296, 297, 298, 299, love....5, 12, 15, 17, 36, 47, 116, 117, 123, 128, 138,
300, 301, 302, 304, 306, 307, 308 141, 143, 156, 178, 182, 184, 185, 195, 200, 223,
Jewish........5, 16, 19, 20, 94, 159, 160, 164, 193, 305 249, 268, 275, 296, 304
Jews..5, 9, 10, 16, 19, 20, 21, 41, 158, 159, 160, 164, Lovelady, Reverend.................................................29
189, 190, 194, 217, 240, 277, 297, 305, 307 Lucifer...................139, 140, 162, 188, 269, 270, 271
John Chrysostom......................................................19 Luther, Martin................................................159, 305
John the Baptist................................................27, 115 M
Johnson, Paul............................................................21 MacGregor.............................................269, 270, 271
Johnson, Samuel.......................................................49 MacGregor Ministries........................................3, 296
Johnson's Army........................................................40 MacGregor, Lorri...3, 10, 23, 24, 139, 140, 142, 143,
Joly, Maurice............................................................20 186, 217, 240, 249, 273, 279, 280, 281, 283, 284,
Joseph Smith said to be a fallen prophet.................38 285, 296, 297, 304, 305, 306, 307
Josephites...............................................................144 MacPherson, James..................................................49
joy...........................................................................141 maggots..................................................................160
Judah.........................................................................49 malevolent..............................................................140
289
All Rights Reserved
289
Malicious rumours...................................................39 Moon, Sun Myung.................................................168

Manasseh..................................................................49 moral truths............................................................141
Manchester...............................................................52 morality....................................40, 144, 164, 165, 264
Manuscript Found....................................................46 Mormo......................................................................11
Manuscript Lost...........................................62, 63, 72 Mormon. 2, 3, 5, 6, 10, 11, 13, 14, 17, 27, 28, 31, 32,
Manuscript Story................................................61, 79 33, 37, 38, 40, 41, 59, 60, 61, 62, 63, 75, 78, 81,
Martin, Walter........48, 52, 91, 92, 95, 100, 101, 105, 89, 98, 101, 105, 108, 114, 123, 124, 125, 130,
108, 129, 150, 155, 184, 190, 279, 281, 282, 302, 134, 136, 137, 138, 139, 140, 142, 143, 144, 145,
303, 304, 305, 306, 307 146, 148, 151, 153, 154, 156, 157, 161, 162, 163,
martyrdom of Hyrum and Joseph Smith.................47 165, 168, 169, 175, 180, 181, 184, 188, 189, 190,
master-race...............................................................16 193, 195, 197, 198, 199, 200, 201, 202, 203, 204,
matrimony as a most sacred institution.................145 205, 206, 207, 208, 209, 211, 212, 213, 215, 216,
Maximus...................................................................19 217, 220, 221, 222, 223, 224, 225, 226, 227, 228,
maze (of Mormonism)...........................................138 229, 230, 231, 232, 234, 235, 236, 238, 239, 240,
McCormick............................................................168 245, 246, 247, 248, 249, 250, 251, 255, 257, 258,
McCoy, Reverend....................................................28 259, 260, 261, 262, 263, 266, 269, 271, 273, 296,
Mediaeval Christianity.............................................22 299, 304, 305, 306, 307, 308
Mediæval Christianity............................................165 Mormon awakening...............................................153
Melchizedek Priesthood...........................................27 Mormon Church..........................2, 5, 6, 14, 166, 180
membership..11, 27, 36, 68, 164, 166, 168, 173, 178, Mormonism.....2, 4, 5, 6, 8, 9, 10, 11, 12, 13, 15, 17,
197, 201, 208, 220, 225, 231 26, 28, 52, 53, 54, 56, 59, 60, 63, 64, 65, 71, 72,
mendacity...................................................................6 75, 76, 79, 80, 82, 88, 89, 92, 98, 101, 105, 106,
Methodist...............................26, 48, 78, 92, 172, 266 107, 108, 114, 129, 130, 131, 133, 136, 137, 138,
Methodists................................................29, 121, 171 139, 140, 142, 143, 147, 149, 150, 151, 154, 156,
Midland Examining Group....................................166 160, 161, 162, 163, 167, 168, 169, 170, 174, 175,
migration..............................................27, 28, 49, 262 179, 180, 181, 182, 183, 184, 185, 186, 188, 189,
ministers.....2, 3, 15, 22, 34, 43, 48, 75, 98, 101, 130, 190, 198, 203, 204, 212, 217, 221, 226, 227, 235,
134, 155, 162, 163, 179, 182, 185, 188, 199, 202, 240, 246, 247, 248, 249, 250, 252, 254, 256, 265,
207, 215, 222, 226, 230, 238, 247, 254, 255, 257, 267, 269, 277, 299, 300, 301, 302, 303, 304, 305,
258, 296 306, 307
ministries........................................................2, 3, 4, 6 MORMONISM......29, 108, 158, 167, 183, 277, 278,
ministry..................................................................4, 5 279, 280, 281, 282, 283, 284, 296
miracles....................................................31, 103, 151 Mormonism Unvailed..............................................52
misinformation.......................................116, 170, 269 Mormons....2, 3, 5, 6, 8, 9, 10, 11, 12, 14, 17, 27, 28,
misinterpreted scriptures........................................138 29, 30, 33, 34, 35, 36, 37, 39, 40, 41, 44, 46, 57,
misrepresent.......................................................14, 22 58, 61, 79, 80, 81, 96, 98, 100, 102, 106, 108,
misrepresentation...............................................4, 137 114, 119, 131, 132, 136, 137, 138, 139, 140, 142,
missionaries.......11, 28, 40, 47, 50, 56, 69, 114, 130, 144, 145, 146, 147, 151, 154, 155, 156, 160, 161,
133, 138, 144, 169, 175, 180, 185, 199, 202, 203, 162, 165, 166, 167, 168, 169, 170, 175, 176, 177,
222, 225, 226, 246, 249 179, 180, 181, 182, 183, 185, 186, 188, 189, 195,
missionary. .40, 57, 78, 119, 131, 137, 154, 161, 184, 198, 199, 200, 201, 203, 204, 205, 207, 208, 213,
203, 226 214, 215, 216, 217, 221, 222, 223, 224, 226, 227,
Missionary Society...................................................28 228, 230, 231, 236, 237, 238, 239, 240, 245, 246,
Mississippi................................................................39 247, 248, 249, 251, 256, 258, 259, 260, 265, 269,
Missouri.....5, 27, 28, 29, 36, 37, 38, 69, 85, 98, 126, 270, 271, 278, 279, 296, 298, 300, 301, 302, 303,
187, 298, 303 304, 305, 306, 307
Missourians............................................27, 33, 37, 39 Mormons 'ought to be destroyed'.............................29
MIssourians..............................................................29 Mormons a 'degraded caste'.....................................31
mistakes...................................................43, 167, 172 Mormons a 'deluded and fanatical people'..............30
mob........................28, 35, 36, 39, 101, 102, 109, 110 Mormons must be exterminated..............................37
mobocracy................................................................28 Moroni.....................................27, 41, 46, 48, 71, 306
Modernism.....................................................172, 173 murder....3, 11, 13, 18, 20, 21, 38, 60, 102, 105, 106,
Mohammed......................................................22, 141 151, 160, 186, 207, 230, 247, 255, 256, 258, 305
monogamy..............................................................143 myth-makers...........................................................168
290
All Rights Reserved
290
myths....................................................................3, 16 Pelikan, Jaroslav................................................9, 296

N Pennsylvania............................................................52
naive people...........................................................138 Pentecostal.......18, 47, 170, 171, 172, 173, 175, 178,
Native Americans.....................................................72 179, 182
Nativism...................................................................21 persecuting ministries...........2, 24, 99, 187, 265, 266
Nauvoo.......37, 38, 39, 102, 105, 119, 123, 124, 126, persecution...2, 3, 5, 6, 12, 13, 15, 16, 17, 18, 19, 20,
129, 134, 147, 151, 303, 304 21, 22, 24, 27, 28, 34, 36, 39, 40, 47, 48, 71, 98,
Nauvoo Expositor..................................................102 99, 101, 102, 106, 114, 120, 130, 132, 150, 160,
Nazi...........................16, 20, 130, 131, 156, 158, 159 165, 170, 171, 172, 186, 187, 188, 190, 217, 240,
Nazism.............................................................20, 131 249, 264, 265, 268, 296
Nelson, Pastor Vincent R...............................282, 296 Persecution........................2, 3, 5, 12, 16, 21, 99, 165
Nelson, Pastor Vincent RM...................................171 persecutors..................................................................3
Nephite.............................................27, 41, 67, 71, 79 Peter, James, and John.............................................27
Nero..........................................................................38 Pharisees...................................................................44
New Jerusalem...................................................27, 90 Phelps, William W...................................................35
New Religious Movements......................................16 Phelps, William W...................................................32
New Testament......34, 42, 43, 68, 98, 143, 150, 163, Phillips, Reverend David.........................................68
165, 184, 191, 193, 195, 265, 298 physical confrontation..............................................18
New York.................................................................30 physiognomy..........................................................148
Niagara Conference...............................................172 Pixley........................................................................28
Nibley, Hugh............................................................44 Pixley, Reverend................................................28, 29
Nicean and Chalcedonian definitions of the Godhead plagiarism......................................9, 45, 64, 138, 176
............................................................................163 Plato........................................................................141
non-Christian.......9, 40, 160, 161, 162, 177, 201, 224 plunder........................................................................3
non-Members...........................................................10 plural marriage..39, 40, 102, 142, 143, 144, 145, 146
Novation...................................................................19 plurality of wives.....................................................38
O polygamy......130, 133, 134, 142, 143, 144, 145, 146,
Oberlin College........................................................62 148, 151, 168
occult........6, 9, 10, 11, 101, 139, 148, 155, 167, 168, poverty.................................................30, 34, 70, 125
169, 188, 269 Pratt Parley P............................................................72
occultism................................................................140 Pratt, Parley P...........................................................69
Odium theologicum.................................................22 Pratt, Parley Parker..................................................56
Ohio.....27, 30, 33, 57, 60, 62, 64, 68, 69, 70, 73, 74, Pravda.....................................................................4, 5
75, 76, 78, 79, 80, 81, 82, 101, 299, 300 prayers for the dead................................................164
orientalism................................................................22 prejudice......14, 17, 25, 36, 44, 48, 49, 69, 134, 149,
Origen...............................................................19, 195 166, 174, 175, 179, 182, 189, 244
orthodox.......16, 18, 21, 55, 136, 150, 154, 156, 161, Presbyterian.........................26, 57, 72, 101, 112, 121
163, 171, 184, 187, 191, 266 Presbyterianism........................................................27
orthodoxy............2, 17, 163, 170, 184, 186, 265, 266 Presbyterians....................................................29, 121
Ossian.......................................................................49 press..........................................................................53
other churches.....14, 40, 68, 156, 172, 177, 178, 184 pretended Christians................................................29
P pride.................................................17, 148, 156, 265
pagan...................9, 21, 161, 164, 165, 194, 195, 268 priesthood...............................................................137
Palmyra26, 51, 52, 53, 54, 76, 84, 88, 90, 91, 92, 94, Primitive Christian kerygma..................................165
100, 101, 102, 104, 116, 132, 149, 283, 284, 299, primitive Christianity...........................................9, 16
302, 303 Primitive Christianity...............................................10
Partridge, Edward....................................................33 Promised Land...................................................27, 39
Patterson and Lambdin's print shop.........................79 propaganda........................5, 155, 158, 159, 160, 254
Patterson's print shop...57, 60, 62, 63, 64, 72, 73, 82, prophecy.......................................................10, 30, 56
150 prophet. 10, 26, 38, 39, 41, 54, 75, 88, 100, 102, 103,
Paul....21, 22, 43, 101, 102, 140, 164, 191, 192, 193, 104, 106, 117, 118, 120, 123, 124, 125, 126, 127,
205, 228, 265, 280, 297, 303 128, 132, 137, 143, 144, 149, 151, 153, 166, 176,
peace....36, 38, 39, 40, 47, 78, 96, 99, 105, 116, 265, 180, 181, 246
268, 276 Prophet.....2, 9, 13, 26, 38, 39, 47, 52, 53, 55, 56, 57,
291
All Rights Reserved
291
65, 73, 77, 78, 86, 88, 90, 92, 94, 101, 103, 105, Sacrifice] is an almost exact parallel to the ancient
116, 117, 118, 119, 124, 126, 132, 143, 144, 148, Persian Zoroastrian teaching.............................162
149, 151, 246, 302, 305 Said, Edward....................................................22, 297
Protestant........6, 14, 21, 43, 102, 143, 164, 165, 173, saints....................8, 9, 10, 36, 98, 137, 164, 191, 192
178, 265 Saints...2, 3, 4, 6, 8, 9, 10, 11, 12, 13, 14, 15, 17, 23,
Protestant minister.....................................................6 24, 26, 27, 28, 29, 33, 34, 35, 36, 37, 38, 39, 40,
Protestantism...........................10, 165, 168, 265, 266 41, 42, 44, 46, 47, 62, 71, 75, 77, 78, 79, 89, 94,
Pseudipigrapha.........................................................43 98, 99, 101, 102, 105, 115, 116, 117, 118, 122,
purgatory................................................................164 123, 127, 128, 130, 131, 132, 134, 136, 137, 140,
Puritans.....................................................................21 141, 143, 144, 145, 146, 151, 153, 154, 155, 156,
Q 157, 160, 162, 163, 165, 166, 167, 168, 169, 170,
Quaker......................................................................21 179, 180, 183, 184, 185, 187, 188, 190, 193, 195,
R 197, 199, 206, 207, 212, 220, 222, 229, 230, 235,
racially pure...........................................................160 243, 254, 264, 265, 267, 268, 277, 280, 283, 296,
railroad ends the Saints' isolation............................40 297, 298, 299, 300, 301, 302, 303, 304, 307, 308
rape.............................................................................3 Salt Lake City......6, 11, 76, 114, 139, 145, 147, 198,
Redeemer.................................................14, 166, 195 199, 200, 209, 221, 222, 223, 232, 246, 260, 269,
Reformers...............................................................141 277, 278, 279, 280, 281, 282, 283, 284, 296, 297,
Religious Education.......................................163, 166 298, 299, 301, 302, 307, 308
religious experience...................................2, 169, 255 salvation.......2, 41, 65, 132, 140, 141, 156, 161, 169,
religious murders...................................................151 171, 192, 205, 228, 247, 250
religious writers and scholars................................163 Sanders.....................................................................64
Reorganite Church.................................................144 Satan. .6, 11, 14, 17, 19, 28, 104, 136, 140, 148, 162,
Reorganized Church of Jesus Christ of Latter Day 169, 177, 178, 270
Saints..................................................................143 Satan is the enemy of God.....................................140
research. .2, 8, 24, 49, 61, 67, 70, 114, 130, 142, 147, Satan-worship.........................................................140
154, 163, 183, 184, 186, 187, 189, 211, 212, 217, Satanic......2, 9, 11, 17, 139, 140, 160, 168, 172, 182,
234, 235, 240, 243, 245, 250, 251, 252, 253, 255, 185, 187, 269
259, 261, 262, 263 Satanic influences..................................................140
restoration.................................................................69 Satanic symbols.....................................................140
Restoration.......................................................26, 165 Satanism.............................................................6, 140
restoration of all things..............................................9 Saviour.....14, 26, 164, 165, 166, 171, 175, 178, 180,
Restored Gospel..........3, 6, 14, 40, 54, 133, 141, 195 195
resurrection....................2, 10, 49, 140, 166, 205, 228 scape-goat.................................................................12
Resurrection...............................................18, 42, 173 scenes of undisputable fanaticism.........................172
resurrection of the dead.........................................140 Scharffs, Gilbert.....................................................137
Reuther.............................................................19, 297 schizophrenia...........................................................22
revelation.....26, 41, 42, 43, 44, 69, 72, 93, 104, 111, scholarship.....13, 17, 23, 24, 44, 132, 139, 163, 183,
119, 129, 141, 143, 144, 151, 199, 201, 202, 222, 255, 273
224, 225 Scholastic dishonesty.............................................161
revisionist historians................................................20 Scott, Walter, left Baptist Church...........................68
revisionists................................................................13 scribes.......................................................................41
Richmond, in Ray County.......................................37 scripture....................................................................42
ridicule...............................................................14, 17 secret oaths...............................................................11
Rigdon-Smith fraud proposition..............................71 sect. .6, 11, 23, 29, 30, 32, 34, 53, 143, 164, 183, 193
Rigdon, John............................................................76 sectarian rivalry........................................................13
Rigdon, Sidney.........................................................56 sectarianism...........................................137, 154, 165
Rigdon, Thomas Baker............................................68 seers..........................................................................19
Rocky Mountains...............................................39, 98 semantic trickery....................................................161
Roman Catholicism...................................16, 21, 265 settlements................................................................40
Roman Catholics..............................................20, 178 sexual excess..............................................................6
Rome..........................................21, 60, 193, 265, 274 sexual promiscuity...................................................23
Rowlie, Thomas.......................................................49 sexuality.................................................................142
S sheep-stealers.........................................169, 172, 185
292
All Rights Reserved
292
Shipps...........................................................9, 10, 296 symbols...................................................................140

Simpson, George......................................................35 synagogues.............................................................159
Singapore................................................................170 T
slave-economy.........................................................28 Tabernacle................................................39, 200, 223
slavery........................................................28, 79, 125 talcum powder........................................................142
slaves.......................................30, 31, 33, 34, 36, 125 Tar and feathers.......................................................35
Slaves, ordered to destroy the Saints' crops............36 tarring and feathering.................................................3
slipshod methodology..............................................24 Telescout....................................................................5
Smith, Emma.........................................147, 148, 151 temple.....................................................................139
Smith, Hyrum...........................................................38 Temple.....11, 39, 117, 139, 140, 151, 154, 164, 169,
Smith, Joe.................................................................31 199, 200, 202, 207, 208, 209, 222, 223, 225, 230,
Smith, Joseph...2, 8, 9, 10, 11, 13, 14, 17, 22, 26, 27, 231, 232, 245, 247, 248, 255, 256, 257, 258, 267,
28, 38, 39, 41, 44, 45, 46, 47, 48, 49, 51, 52, 53, 269, 270, 271, 306, 307
54, 55, 56, 57, 59, 60, 61, 62, 64, 65, 67, 68, 71, Ten Lost Tribes of Israel.........................................49
72, 73, 75, 76, 78, 79, 80, 82, 84, 88, 89, 90, 91, Tertullian.........................................19, 191, 194, 270
92, 93, 94, 95, 97, 98, 99, 100, 101, 102, 103, The Harrowing of Hell.............................................22
104, 105, 106, 107, 108, 110, 111, 112, 113, 114, The organization's dictators force the youth to
115, 116, 117, 118, 119, 120, 121, 122, 123, 124, worship the wolf, one of the most vicious and
125, 126, 127, 128, 129, 130, 131, 132, 133, 137, uncivilized of predatory animals...........................4
138, 139, 143, 144, 147, 148, 149, 150, 151, 153, the slave question.....................................................28
163, 166, 167, 180, 181, 186, 188, 214, 237, 246, Third Reich............................................................160
247, 265, 280, 283, 296, 297, 298, 299, 301, 302, thorn-strewn, blood-sprinkled path........................144
303, 304, 307, 308 threats.....36, 102, 199, 201, 202, 208, 222, 224, 225,
Smith, Joseph III....................................................143 231, 247, 248, 256, 257, 258
Smith, Joseph Jr..........31, 89, 96, 147, 148, 149, 150 tolerance.....................................................18, 20, 165
Smith, Joseph Jr, the most spectacular personality in Tower of Babel........................................................41
the whole of American history..........................148 traditional churches...............................154, 171, 185
Smith, Joseph Sr.....................................................149 translation. 9, 17, 27, 51, 88, 138, 139, 266, 269, 271
Smith, Lucy Mack....27, 96, 108, 148, 149, 283, 297, treason..............................................................94, 151
301, 302 Tribe of Joseph.........................................................39
sociopathy................................................................21 Trinity................................9, 162, 193, 195, 266, 297
Socrates..................................................................141 Truth about Mormonism..........................................11
sola scriptura............................................................43 Truth Under Attack.........16, 296, 298, 300, 301, 305
Son of God.....................................................145, 194 Trypho......................................................................18
Spalding..................................................................276 twelve foot high wall around Salt Lake City........145
Spaulding...17, 18, 46, 57, 59, 60, 61, 62, 63, 64, 65, Tyrwhitt, Thomas.....................................................49
67, 72, 78, 79, 80, 81, 82, 83, 85, 88, 150, 151 U
SPAULDING.........................................................274 Uncommercial Traveller, The...............................134
Spaulding Theory............................17, 60, 62, 63, 78 unfrocked, was Rigdon?..........................................68
speaking in tongues..................................................34 United States 4, 14, 28, 35, 39, 89, 99, 123, 125, 143,
speaking in unknown tongues................................171 145, 148
Spirit of God...........................................................140 untermenschen...........................................16, 20, 158
spirituality........................................................46, 156 Urim and Thummim................................................65
Star.................................30, 32, 33, 35, 120, 303, 304 Utah........10, 11, 39, 75, 89, 118, 120, 143, 144, 145,
Storrs, Reverend, forged letter of............................65 200, 216, 223, 239, 277, 278, 279, 280, 282, 283,
Streicher, Julius......................................................159 284, 296, 297
Strong, Josiah...........................................................21 Utah War..................................................................40
sufferings....................................................................3 V
superstition..9, 30, 34, 52, 90, 94, 115, 129, 130, 149 vandalism.................................................................35
superstitious..............................................................34 veneration of martyrs and saints............................164
suppression.............................................................139 veneration of relics.................................................164
Supreme Court...............................................145, 305 Vermont.............................................................26, 54
suspicion....................21, 65, 133, 155, 171, 203, 226 vice.....................................................................30, 34
symbolism..............................................................140 violence......................................................4, 109, 160
293
All Rights Reserved
293
virtue, service and devotion...................................165 Woodruff, Wilford.................................................145

visions.......................................................................48 Wordsworth, William............................................134
W World Council of Churches...................................155
Walters theory...................46, 84, 85, 86, 87, 88, 150 world domination.............................................20, 193
warfare.............................4, 11, 12, 18, 144, 157, 161 world-view.........................................................16, 17
we will destroy their children..................................36 Y
We will ravish their women....................................36 Young, Brigham...11, 39, 40, 89, 105, 117, 130, 136,
we will whip and kill the men.................................36 143, 144, 181, 277, 279, 280, 282, 283, 284, 299,
webs of deceit........................................................156 304, 305
weird religious gatherings......................................149 Z
Wesley, John..........................................................171 Zion.............20, 27, 30, 31, 33, 34, 40, 119, 120, 133
Western civilisation...............................................165 Zoroastrian.............................................................162
What is there about Latter-day Saints and their .
religion that generates intense hatred in some . Christian theology and Christology.....................163
Christians?..........................................................296 '
wheels.......................................................................45 'Edmunds-Tucker Law'..........................................145
Whitney. Orson F...................................................144 'Granny' Thelma Geer............................................166
Wives of the Prophet.............................148, 151, 153 'Mormon Church’.......................................................2
women....6, 28, 37, 40, 111, 114, 115, 126, 127, 141, 'spirit world'..............................................................11
144, 148, 150, 156, 160, 179, 199, 212, 222, 235, [
265, 275 [Roman Catholic......................................................21
294
All Rights Reserved
294
1
The contribution of Christian ministers to the persecution of the Saints was so marked that Joseph
Smith had lists compiled detailing the nature and extent of their involvement.
2
There is an advanced level of innuendo in Rendell's writings. While he fails to provide hard evidence, he
frequently makes suggestions pointing to conclusions that are unsupported, leaving them with some
remark such as, "I leave you to make your own mind up."
3
"...and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with
thy God" Micah 6.8.
4
MacGregor Ministries, Newsletter, October, November, December 1991: p. 15.
5
Keith L Brooks, The Mormon Creed Examined, Ref. 58L4-5-3631-1635 (Lincoln, Nebraska: Back To
The Bible Broadcast, undated)
6
Lee Nelson, "GODMAKERS" and Public Schools," Central Utah Journal, 10 February 1984, Issue
number 10, p. 1.
7
i. Brian Rendell, Letter to the author, 16 June 1993; ii. Doug Harries, director of Reachout Trust, Letter
to the author, 17 November 1993.
8
Wayne County Sentinel, June 26, 1829.
9
Jaroslav Pelikan, The Christian Tradition - A History of the Development of Christian Doctrine, Volume
1 (Chicago: University of Chicago Press, 1971) Chapters 4, 5 and 6.
10
Jan Shipps, MORMONISM -The Story of a New Religious Tradition (Urbana: University of Illinois
Press, 1985) p. xiv.
11
Shipps, Op. Cit., pp. ix, x.
12
Shipps, Op. Cit. pp. 53, 54.,
13
MacGregor Ministries, Facts: Mormons Missionaries Won't Tell You When Calling At Your Door, no
publication details, ref: TR77/9/88.
14
Keith L Brooks, Truth and Error, no publication details.
15
MacGregor Ministries, Facts: Mormons Missionaries Won't Tell You When Calling At Your Door, no
publication details, ref: TR77/9/88.
16
Doug Harris, Don't Close The Door - Wining And Keeping The Cultist For Christ, Morden, Reachout
Trust, 1991, p. 104.
17
Lorri MacGregor, Coping With The Cults, Balfour, British Columbia, MacGregor Ministries Outreach
Society, revised 1988, pp. 144, 147.
18
McCormick, Finding Mormons, p. 8.
19
MacGregor Ministries, News and Views in the World of the Cults, October 1991, p. 12.
20
Brian Rendell, "Trying To Be A Worthy Mormon, in Harris, Op.Cit. p. 34.
21
Joseph Smith, "Joseph Smith - History", Pearl of Great Price (Salt Lake City: The Church of Jesus
Christ of Latter-day Saints, 1981 edition) 1:19.
22
Edmond C Gruss, What Every Mormon Should Know (Colorado: Accent Books, undated) p.7.
23
Helen Gilmore, founder and director of "Cult-Helpline", St. Joseph's Presbytery, letter to Ronnie Bray.
24
Eryl Davies, Truth Under Attack (Darlington: Evangelical Press, 1990) front cover.
25
Christian Information Outreach letterhead, "For the Promotion and Defence of the Christian Faith."
26
J Oswald Sanders, Cults and Isms (London: Marshall Morgan and Scott, 1980) p. 11.
27
Anthony A Hoekema, The Four Major Cults, (Exeter, Paternoster Press, 1975) p. xiii.
28
Maurice C Burrell, Wide of the Truth (London: Marshall Morgan and Scott, 1972) p. ix.
29
Burrell, Op. Cit. p. 35.
30
Testimony of Chandrasekharan Karuppiah, interview with Ronnie Bray.
31
Other imaginary debates between Christians and Jews in which the Jews always came off worst
include Dialogue of Timothy and Aquila; Dialogue of Athanasius and Zaccheus; Discussion of
Archbishop Gregentius with the Jew Herban; Dialogue of Papiscus and Philo and Dialogue of the
Blessed Trinity, etc. In these works Jews are systematically portrayed in systematically and cynical
unfavourable light.
32
Rosemary Radford Reuther, Faith and Fratricide - The Theological Roots of Anti-Semitism (London:
Search Press, 1975) pp.
119-120.
33
Paul Johnson, A History of the Jews (London: George Weidenfeld & Nicholson Limited, 1987) p. 146.
34
EE Kellett, A Short History of Religions (London: Victor Gollancz Ltd, 1948) p. 205 and note 3.
35
Mark E Knoll, Christianity in America - A Handbook (Tring: Lion Publishing, 1983) p. 64.
36
Edwin S Gausted (editor), A Documentary History of Religion in America Since 1865 (Grand Rapids:
William B Eerdmans Publishing Co., 1990) p. 46.
37
AC Cawley (editor), "The Harrowing of Hell (The Chester Pageant of Cooks and Innkeepers),"
Everyman and Mediaeval Miracle Plays, London, JM Dent & Sons, 1988 ed.: scene III, lines 293-3--, pp.
168-169.
38
Maurice C Burrell citing Ray B West Jr's "Kingdom of the Saints", Wide of the Truth (London: Marshall,
Morgan & Scott, 1972) p. 34.
39
Edward V Said, Orientalism (---: ---, 1978) pp. 3-9.
40
Beckford, Cult Controversies, pp. 6, 8.
41
Ruth Tucker, Strange Gospels (London: Marshall Pickering, 1991) p. 15.
42
Lorri MacGregor, Coping With The Cults (Balfour, British Columbia: MacGregor Ministries Outreach
Society, 1985, revised 1988) p. 9.
43
MacGregor, Op. Cit. p. 9.
44
45
46
47
Letter to Ronnie Bray, 17 March 1994.
48
James 1.5.
49
Lucy Mack Smith, History of Joseph Smith by His Mother Lucy Mack Smith (Salt Lake City: Bookcraft,
[Utah edition] 1901, reprinted 1979) p. 72.
50
Joseph Smith, "'Joseph Smith - History,'" Pearl of Great Price, The Church of Jesus Christ of Latter-day
Saints, chapter 1.59.
_
Andrew Jenson, Historical Record, 9 volumes (Salt Lake City: Andrew Jenson, 1882-1890), 7:640;
Brigham H Roberts editor, Comprehensive History of the Church, (Salt Lake City, The Church of Jesus
Christ of Latter-day Saints, 6 volumes, 1930.
51
Joseph Smith, History of the Church of Jesus Christ of Latter Day Saints (Lamona, Iowa: Reorganized
Church of Jesus Christ of Latter Day Saints, 1902) volume 1, p. 304.
52
Joseph Smith, Documentary History of the Church (Salt Lake City: The Church of Jesus Christ of
Latter-day Saints,) volume 1,
p. 392.
53
"MORMONS," Western Monitor, 10 August 1833, Fayette Missouri.
54
"Autobiography of Edward Partridge", cited in Documentary History of the Church, (Salt Lake City, The
Church of Jesus Christ of Latter-day Saints,) volume 1, pp. 390-391.
55
Andrew Jenson, Historical Record, 9 volumes (Salt Lake City: Andrew Jenson, 1882-1890), 7:640;
Brigham H Roberts editor, Comprehensive History of the Church, (Salt Lake City, The Church of Jesus
Christ of Latter-day Saints, 6 volumes, 1930.
56
Roberts, BH, The Missouri Persecutions
57
William Mulder and A Russell Mortensen, editors, Among the Mormons (Lincoln, Nebraska: University
of Nebraska, Bison Books, 1958) p. 143.
58
Helen Gilmour, director of St Joseph's Roman Catholic 'Cult Helpline', St Joseph's Presbytery,
Pakington Street, Bradford, Yorkshire, "Faith Matters", Telegraph and Argus, Saturday 10th July 1993.
59
John 14.26 (AV)
60
Stephen Neil and Tom Wright, The Interpretation Of The New Testament 1861 - 1986 (Oxford: Oxford
University Press, 1988. second edition) p.
61
Raymond F. Collins, Introduction To The New Testament (London: Student Christian Movement, 1983)
p. 317.
62
. The sub-apostolic ministry of the primitive Church.
63
Charles Gore, "The Bible In The Church," A New Commentary On The Holy Scripture Including The
Apocrypha, SPCK, 1951 ed.: p. 4.
64
Isaiah 6.11; 30.19; 31.4-9.
65
Jeremiah 20.7.
66
Ezekiel 26.7-14.
67
1 Corinthians 7.8, 10, 12, 25.
68
Charles H Dodd, The Authority Of The Bible (London: Collins-Fontana Books, 1960 revised edition) pp.
25,26.
69
Eryl Davies, Truth Under Attack (Darlington: EvangelicaL Press, 1990) p. 260.
70
Jacob Weingreen, Introduction To The Critical Study Of The Text Of The Hebrew Scriptures (Oxford:
Clarendon Press, 1982) passim.
71
See Appendix 'A'.
72
See Appendix 'A'.
73
1 Corinthians 5.9; Ephesians 3.3; Colossians 4.16; Jude 3, 14.
74
Maurice C Burrell and J Stafford Wright, Some Modern Faiths (Leicester: Inter-Varsity Press, 1983) p.
5.
75
Hugh Nibley, An Approach To The Book Of Mormon (Salt Lake City: The Council of The Twelve
Apostles of the Church of Jesus Christ of Latter-day Saints., 1957) p. 2.
76
Ibidem p. 6.
77
Hugh Nibley, Since Cumorah (Salt Lake City: Deseret Book Company, 1970) p. 444.
78
Werner Keller, The Bible As HIstory (London: Hodder and Stoughton, 1963, 16th reprint 1969) passim.
79
Ezra Taft Benson, A Witness And A Warning (Salt Lake City: Deseret Book Company, 1992) p. 22.
80
3 Nephi 22.13-14, 17.
81
Margie Holmes, "With Great Mercies Will I Gather Thee," Ensign (Official Journal of The Church of
Jesus Christ of Latter-day Saints) (January 1992)): p. 17.
82
Gabriel Kelphala Sesay, "By Faith Restored - Book of Mormon Stories," Ensign October 1992: p. 27.
83
Richard Lloyd Anderson, Investigating The Book of Mormon Witnesses (Salt Lake City: Deseret Book
Company, 1981) passim.
84
Joseph Smith, "Joseph Smith's History," Pearl of Great Price, Salt Lake City, 1986 edition ed.: 1.21.
85
Ibidem 1.22.
86
Ibidem 1.60.
87
David Christie-Murray, A History Of Heresy (Oxford: Oxford University Press, 1990) p. 202.
88
Gordon K Thomas, "The Book Of Mormon In The Literary Context Of 1837," Brigham Young University
Studies Journal, volume 27, No. 1. (Winter 1987): pp. 37-45.
89
Mormonism - Can It Stand Investigation (Christian Information Outreach, undated pamphlet).
90
Maurice C Burrell, Wide Of The Truth, (London, Marshall Morgan & Scott) 1972, p. 34.
91
Rochester Advertizer and Telegraph August 31, 1829:
92
The Gem, Rochester, September 5, 1829.
93
Willard Chase's testimony in Mormonism Unvailed by Eber D Howe, (Painesville Ohio) 1834, p. 245.
94
Rochester Daily Advertizer, Rochester, April 2, 1830.
95
Painesville Telegraph, Painesville, Ohio, Tuesday 16 November, 1830.
96
The Gem, Rochester, May 15, 1830.
97
"Editorial," Painesville Telegraph February 15, 1831.
98
"PLAIN TRUTH" (Obadiah Dogberry), "Letter," Palmyra Reflector January 1, 1831: Pages.
99
Obadiah Dogberry, Palmyra Reflector, Palmyra, February 1, 1831.
100
Letter in Painesville Telegraph, Painesville, Ohio, dated 'Palmyra', March 22, 1831.
101
Obadiah Dogberry, editorial, Palmyra Reflector, February 1, 1831.
102
Fawn Mackay Brodie, No Man Knows My History (New York: J Alfred Knopf, 1957) p. 69.
103
Brigham Henry Roberts, Comprehensive History Of The Church (Provo: Brigham University Press, The
Church of Jesus Christ of Latter-day Saints, 1976 reprint) volume 1, p. 229, note 7 'The contention that
Rigdon was the author of the Book of Mormon runs all through several chapters of Linn's Story Of The
Mormons.'
104
Eryl Davies, Truth Under Attack (Darlington: Evangelical Press, 1990) p. 101.
105
J Oswald Sanders, Cults And Isms (London: Marshall Morgan & Scott, 1980) p. 99.
106
Anthony A Hoekema, The Four Major Cults (Exeter: The Paternoster Press Ltd, 1975) Pages.
107
Maurice C Burrell, Wide Of The Truth (London: Marshall Morgan & Scott, 1972) p. 8.
108
Ibidem p. 35.
109
David Baird, Mormonism - Of God Or Men? (West Beach, South Australia: The Christadelphians, 1981)
p. 14.
110
Melvin R Brooks, LDS Reference Encyclopedia (Salt lake City: Bookcraft Inc., 1960) pp. 474-475.
111
Eber D Howe, Mormonism Unvailed (Painesville, Ohio: ED Howe, 1834) p. 96.
112
Ibidem p. 100.
113
Ibidem p. 100.
114
David Baird, Mormonism - Of God Or Men? (Birmingham: Logos Publications, 1981) p. 14.
115
Ibidem p. 14.
116
Ibidem pp. 14-15.
117
John McCaughan Linnegan, Your Church And Mormonism (Omagh, Northern Ireland: no details, 1964)
p. 9.
118
Forrest A Brinkerhoff, Mormonism - A Scriptural And Historical Analysis (Torrens Park, South Australia:
Stallard and Potter, 1988) p. 29.
119
Maurice C Burrell and J Stafford Wright, Some Modern Faiths (Leicester: Inter-Varsity Press, 1983) p.
53.
120
Ibidem p. 53.
121
Ibidem p. 99.
122
Ibidem p. 20.
123
Eber D Howe, A History Of Mormonism (Painesville, Ohio: ED Howe, 1840) statement by Henry Lake.
124
Sidney Rigdon, "Letter written from Commerce, Illinois," The Boston Journal May 27, 1837: Pages.
125
Oliver Cowdery, "Address," Special Conference, The Church of Jesus Christ of Latter-day Saints,
Kanesville [Council Bluffs] Ohio, October 21, 1848.
126
Parley Parker Pratt, "Letter," New Era November 1839, New York ed.: Pages.
127
J Oswald Sanders, Cults And Isms (City: Publisher, Year) p. 99.
128
Leith Samuel, You Need Christ - Not Mormonism (City: Publisher, Year) p. 9.
129
Terry and June Crompton, The Mormons Are Coming (Crawley, Sussex: Ex-Mormons For Jesus,
undated) p. 3.
130
Sanders, Op. Cit. p. 98.
131
Joseph Smith Jr. and Heman C Smith, History Of The Church Of Jesus Christ Of Latter Day Saints
(Lamoni, Iowa: Reorganized Church Of Jesus Christ Of Latter Day Saints, 1902) volume 1, pp. 128-142.
132
Ibidem p. 140.
133
Ibidem p. 141.
134
Lucy Mack Smith, History of Joseph Smith By His Mother Lucy Mack Smith (Salt Lake City: Publisher,
Year) pp. 79-80.
135
Joseph Smith Jr., "Joseph Smith - History," Pearl Of Great Price Chapter 1.59 (Date): Pages.
136
Eryl Davies, Truth Under Attack (City: Publisher, Year) p. 101.
137
J Oswald Sanders, Cults And Isms (City: Publisher, Year) p. 98.
138
Maurice C Burrell, Wide Of The Truth (City: Publisher, Year) p. 35.
139
Forrest A Brinkerhoff, Mormonism - An Historical And Scriptural Analysis (City: Publisher, Year) p. 29.
140
Leith Samuel, You Need Christ Not Mormonism (City: Publisher, Year) quoting J Oswald Sanders, pp.
9-10.
141
Hayden, History Of The Disciples Of The Western Reserve (City: Publisher, Year) Pages.
142
Testimony of the widower.
143
Testimony of Nancy Sanford.
144
Testimony of Henry H Clapp who witnessed the baptism of Thomas Clapp.
145
Hayden Op. Cit. pp. 55-57.
146
Ibidem p. 137.
147
Ibidem pp. 72-75.
148
Ibidem p. 198.
149
Ibidem p. 198.
150
Ibidem p. 194.
151
Ibidem p. 155.
152
Testimony of Henry H Clapp.
153
Hayden, Op. Cit. p. 163.
154
Hayden, Op.Cit. p. 163.
155
Joseph Smith and Heman C Smith, History Of The Church Of Jesus Christ Of Latter Day Saints
(Lamoni, Iowa: Reorganized Church of Jesus Christ of Latter Day Saints, 1902) p. 151, entry no. 31.
156
157
Reverend JJ Moses, "Evidence given by Reverend JJ Moses," Braden and Kelley Debate Vol./Issue
(date unknown): p. 387.
158
Hayden, Op. Cit. pp. 207, 409.
159
Ibidem pp. 204, 207.
160
161
162
Testimony of Reuben P Harmon.
163
164
Author, "Testimony of Reuben P Harmon," Braden and Kelley Debates Vol./Issue (Date): p. 392.
165
Manuscript Journal of Lyman Wight, unpublished.
166
167
John W Rigdon, "Life of Sidney Rigdon", unpublished manuscript, pp. 188-195.
168
John Henry Evans, One Hundred Years Of Mormonism (Salt Lake City: The Church of Jesus Christ of
Latter-day Saints, 1905) p. 91.
169
This contrasts with the story that Spaulding left the manuscript at the print shop and died, leaving it
there for Rigdon to steal.
170
Painesville Reflector, Volume II, series I, No. 14, February 28, 1831.
171
Letter, Painesville Telegraph March 22, 1831:
172
Palmyra Reflector, July 7, 1830.
173
Palmyra Reflector, February 28, 1831.
174
Palmyra Reflector, February 28, 1831.
175
Letter of James Harding, February 1882, cited in Tomas Gregg, The Prophet of Palmyra, New York,
1890.
176
Joseph Smith Jr., Documentary History of the Church, volume 1, p. 18.
177
Palmyra Reflector, September 2, 1829.
178
Ibidem, September 16, 1829.
179
Ibidem, October 7, 1829.
180
Rochester Advertiser and Telegraph, August 31, 1829.
181
Rochester Gem, September 5, 1829.
182
Painesville Telegraph, November 16, 1830.
183
Eber D Howe, Mormonism Unvailed, p. 245.
184
John A Clark, Gleanings By the Way, 1842, pp. 217, 222-223.
185
Daniel P Kidder, Mormonism and the Mormons, 1842.
186
Wayne Sentinel, June 26, 1829.
187
Palmyra Reflector, January 2, 1830.
188
Ibidem, February 27, 1830.
189
Rochester Daily Advertizer, April 2, 1830.
190
Lucy Mack Smith, History of Joseph Smith by His Mother, pp. 164-166.
191
Painesville Telegraph, March 29, 1831.
192
Letter of "MSC", Painesville Telegraph, February 15, 1831.
193
194
Walter Martin, Mormonism, pp. 6-7, citing Eber D Howe, Mormonism Unvailed, p. 261.
195
Painesville Telegraph, November 30, 1830.
196
Rochester Gem, May 15, 1830.
197
198
Ibid., p. 96.
199
Brigham H Roberts, Comprehensive History of the Church, volume 1, p. 205.
200
Smith, Op. Cit. pp. 91-95.
201
William E Berrett, The Restored Church, p. 135.
202
Journal of Discourses, 1927, volume 25, pp. 214-216.
203
Journal History, March 23, 1838.
204
Ibid., March 23, 1838.
205
Brigham H Roberts, The Missouri Persecutions, pp. 54-108.
206
O Turner, cited in History of the Pioneer Settlement of Phelps and Graham's Purchase and Morris'
Reserve, Rochester, 1851.
207
Palmyra Reflector, June 30, 1831.
208
Ibid., January 18, 1831.
209
Ibid., February 1, 1831.
210
Ibid., February 14, 1831.
211
Letter of Alexander Campbell in Millennial Harbinger, cited in Joshuah Himes, Delusions.
212
David I Burnett, Evangelical Enquirer, volume 1, No. 10, March 7, 1831.
213
Campbell, Op. Cit.
214
Eber D Howe, Mormonism Unvailed.
215
Ibid., p. 262.
216
Ibid., pp. 261-262.
217
Testimony of Isaac Hale, cited in Howe, Mormonism Unvailed, p. 262.
218
Martin, Mormonism, p. 7.
219
The destruction of the Expositor has been reported by some as the first instance of the destruction of a
press in American history. It was not. The first such instance was the destruction of the Latter-day Saint
Star by the Missouri mobs.
220
Forrest A Brinkerhoff, Mormonism - A Scriptural and Historical Analysis, p. 21.
221
John McCaughan Linnegan, Your Church and Mormonism, p. 9.
222
Ibid., p. 31.
223
Burrell and Write, Some Modern Faiths, p. 30.
224
Fawn M Brodie, No Man Knows My History, p. 30.
225
Brinkerhoff, Op. Cit. p. 21.
226
Ibid., p. 77.
227
Howe, Op. Cit. p. 261.
228
Pomeroy Tucker, Origin, Rise and Progress of Mormonism, p. 6.
229
Leslie Rumble, The Mormons, p. 2.
230
Ibid., p. 3.
231
Linnegan, Op. Cit. p.18.
232
233
Burrell, Mormonism, p. 6.
234
W Jim McCormack, Finding Mormons For Christ, p. 7.
235
236
Ibid., p. 21.
237
Ibid., p. 21.
238
Ibid., p. 21.
239
Ibid., p. 23.
240
Smith, Documentary History of the Church, volume 1, pp. 88-89.
241
Ibid., p. 88-96.
242
Ibid., pp. 88-93.
243
244
Ibid., p. 5.
245
Luke 7.28.
246
Paul Johnson, A History of Christianity, p. 70.
247
Ibidem, p. 71.
248
Joseph Smith, Documentary History of the Church, volume 5, p. 401.
249
Journal of Discourses, volume 9, p. 332.
250
Manuscript History, p. 16.
251
Journal of Discourses, volume 4, p. 330, (May 31, 1857).
252
Parley P Pratt, Autobiography, pp. 45-46.
253
. Haven, Charlotte, "A Girl's Letters From Nauvoo (1843)" in "Overlander Monthly", (San Francisco)
December 1890
254
The Juvenile Instructor (the official organ of the LDS Deseret Sunday School Union), volume 27, p. 56.
255
Latter-day Saints Millennial Star, volume 56, pp. 132-134.
256
Benjamin F Johnson, My Life's Review, pp. 97, 102.
257
Letter from William Clayton to William Hardmann, cited in Millennial Star, volume 3, pp. 75-76 (August
1, 1842).
258
Elisha R Potter was a blacksmith, farmer and lawyer who served thirty years in the Rhode Island
Legislature and served four terms as a Congressman. Josiah Quincy said of him, "Wherever he went he
was a conspicuous figure, by reason of his gigantic stature, vigorous personality, and keen wit." Quincy
also said, "Of all men I have met, [Joseph Smith and Elisha R Potter] seemed best endowed with that
kingly faculty which directs, as by intrinsic right, the feeble or confused souls who are looking for
guidance."
259
Josiah Quincy, "Joseph Smith", in Figures of the Past, Boston, 1833,
260
Haven, Charlotte, "A Girl's Letters From Nauvoo(1843)", in Overland Monthly, San Francisco,
December 1890.
261
Nancy Towle, Vicissitudes Illustrated, Portsmouth, New Hampshire, 1833, cited in Mulder & Mortensen,
Among the Mormons, pp. 57-62.
262
Smith, Op. Cit. volume 5, p. 401.
263
Smith, Op. Cit. volume 1, pp. 95-95.
264
David Christie-Murray, A History of Heresy, Oxford, Oxford University Press, 1990.
265
Ibidem, p. 202.
266
Leslie Rumble, The Mormons, p. 2.
267
Christie-Murray, Op. Cit. p. 203.
268
Ibidem, p. 203.
269
Ibidem, p. 203.
270
John Butterworth, Cults and New Faiths, pp. 32-25.
271
Universalism in this context is the doctrine that God's love and grace extends to all people. Latter-day
Saints teach that all humanity may be saved through the Atonement of Jesus Christ if they are obedient
to God's authority.
272
A speculative doctrine that was never official LDS doctrine was that God may have become the first
man, Adam. This notion is contradicted by the teaching of the persons of the Godhead - Father, Son
and Holy Ghost - and Adam as Michael the Archangel who became the first man.
273
Isaiah 65.17-25.
274
Craig L Foster, "Anti-Mormon Pamphleteering in Great Britain 1837-1860", unpublished thesis (MA),
Department of History, Brigham Young University, Provo, 1989.
275
Richard C Altick, The English Common Reader: A Social History of the Mass Reading Public 1800-
1900, Chicago, University of Chicago Press, 1957, p. 74.
276
Foster, Op. Cit. chapter 1 and passim.
277
US Declaration of Independence.
278
Wordsworth to Henry Read, 1846, cited in Letters of the Wordsworth Family, William Knight, editor,
New York, Haskell House Publishers, 1969, p. 334.
279
Charles Dickens, "Bound for the Great Salt Lake", in The Uncommercial Traveller.
280
Brian Rendell, "Trying To Be A Worthy Mormon", in Harries, Don't Close The Door", Reachout Trust, p.
33.
281
Horton Davies, Christian Deviations, p. 55.
282
Ibidem, p. 54.
283
Gilbert W Scharffs, The Truth About the Godmakers, p. xx.
284
Anthony A Hoekema, The Four Major Cults, p. 64.
285
Robert A Morey, How To Answer A Mormon, pp. 12-13.
286
Maurice C Burrell, Wide Of The Truth, p. 120.
287
Harold J Berry, What They Believe - Mormons, p. 32.
288
Walter Martin, The Rise of the Cults, pp. 70-71.
289
Lorri MacGregor, Coping With The Cults, p. 39.
290
Burrell & Wright, Some Modern Faiths, p. 47.
291
Bill McKeever, Answering Mormons' Questions, p. 13.
292
Reachout Trust, Through The Maze of Mormonism, p. 4.
293
Forrest A Brinkerhoff,Mormonism - An Historical & Scriptural Survey, p. 14.
294
J Oswald Sanders, Cults & Isms, p. 97.
295
Edmond C Gruss, What Every Mormon Should Know, pp. 53-54.
296
John MacCaughan Linnegan, Your Church and Mormonism, p. 18.
297
MacGregor, Mormonism Exposed, audiocassette, reference LM009.
298
1 Corinthians 15.35-42.
299
. Burrel, Maurice C, Wide Of The Truth, p. 120.
300
. MacGregor, Lorri, Coping With The Cults, p. 37.
301
. Burrell & Wright, Some Modern Faiths, p. 53.
302
. Gibbons, Francis M, Brigham Young, Modern Moses/Prophet of God, p. 232.
303
. Susannah Young Gates & Leah D Widtsoe, The Life Story Of Brigham Young, p. 36.
304
. Stanley B Kimball, Heber C Kimball, p. 102.
305
. Orson F Whitney, Life Of Heber C Kimball, p. 329.
306
. Parley P Pratt, Autobiography Of Parley P Pratt, pp. 380-381.
307
. Semonche, John E, Charting The Future: The Supreme Court Responds To A Changing Society 1890-
1920, p. 29.
308
. Sidney Bell, Wives Of The Prophet, p. 2.
309
. Ibid. p. 2.
310
. Ibid. p. 2.
311
. Ibid. p. 29.
312
. Ibid. p. 31-32.
313
. Ibid. inside front jacket flap.
314
. Anthony A Hoekema, Four Major Cults, p. 1.
315
. Eryl Davies, Truth Under Attack, p. 7.
316
. Horton Davies, Christian Deviations, p. 2.
317
. Ibid. p. 56.
318
. Walter Martin, The Rise Of The Cults, p. 7.
319
. Ibid. pp. 7-8.
320
. Edmond C Gruss, What Every Mormon Should Know, p. 7.
321
. Matthew 5:43-44.
322
Martin Gilbert, The Holocaust - The Jewish Tragedy (London: Fontana Press, 1987) 29-30.
323
Martin Luther, Von den Juden und ihren Lugen ('On the Jews and their Lies'), Wittenburg, 1543.
324
Adolf Hitler speaking on his release from prison for expressing approval of the murder of Walter
Rathenau, German Foreign Minister, also Jewish, 28 July 1922.
325
Hitler, Op. Cit.
326
Ibid., page 60.
327
Rumble, The Mormons, p. 2.
328
Brinkerhoff, Mormonism - an Historical and Scriptural Survey, p. 7.
329
Hoekema, The Four Major Cults, p. 30.
330
Frampton, cited in Samuel, You Need Christ - Not Mormonism, p. 1.
331
Burrell and Wright, Some Modern Faiths, p. 58.
332
Morey, How To Answer A Mormon, p. 13.
333
Martin, Rise Of The Cults, pp. 69-70.
334
Burrell and Wright, Op. Cit., p. 58.
335
Crompton, The Mormons Are Coming, p. 3.
336
Brinkerhoff, Op. Cit., p. 60.
337
Burrell and Wright, Op. Cit., p. 61.
338
Martin, Op. Cit., pp. 63-64.
339
Samuel, Op. Cit., p. 15.
340
Martin, Op. Cit., p. 69.
341
Ibid, p. 25.
342
Ibid, p. 26.
343
Ibid., p. 27.
344
Ibid., p. 29.
345
Burrell and Wright, Op. Cit., pp. 5, 8.
346
Martin, p. Cit., p. 30.
347
Ibid. p. 25.
348
Ibid. p. 25.
349
350
Samuel, Op. Cit., pp. 25, 18.
351
Frampton, in Samuel, Op. Cit., p. 1.
352
McCormack, Finding Mormons For Christ, p. 27.
353
354
Ibid., pp. 55-57.
355
Butterworth, Cults and New Faiths, p. 34.
356
Acts of the Apostles, 1.15-26.
357
Kuiper, The Church in History, pp. 43-46.
358
Ibid., p. 44.
359
Acts of the Apostles 4.12.
360
Conversation with Vanessa Goodaire April 1994 and subsequent correspondence with Ron McLone
Midlands Examining Group, Cambridge.
361
Benson, Ensign, June 1971, p. 34.
362
Roundhill, Mormons, p. 4.
363
Decker and Hunt, The Godmakers, pp. 248-249.
364
Ibid., p. 249.
365
Ibid., p. 250.
366
Ibidem., p. 251.
367
Ibidem, p. 254.
368
Ibidem., p. 254.
369
Ibidem., p. 259.
370
Ibid., p. 259.
371
Ibid., p. 259.
372
Decker, To Moroni With Love, p. 2.
373
McCormick, Finding Mormons For Christ - A Basic Witnessing Aid, p. 5.
374
Brinkerhoff, Mormonism - An Historical and Scriptural Survey, p. 85.
375
MacGregor Ministries, Temple Marriage, p. 3.
376
377
Roundhill, Op. Cit., p. 3.
378
Burrell, Mormonism, p. 6.
379
380
Morey, How To Answer A Mormon, p. 14.
381
Decker, 30,000 Of Them - Who's That Knocking At Your Door? back page.
382
Clarke, Mormonism - Whether It Be Of God Or Not.
383
Brinkerhoff, Op;. Cit., back page.
384
Morey, Op. Cit., p. 12.
385
Decker, Op. Cit.,
386
Chandrasekaran Karupiah in conversation with the author.
387
. The Reverend Jeremy Pemberton.
388
Gee, The Wind And The Flame, p. 17.
389
Ibid., p. 18.
390
Ibid., pp. 16-18.
391
Harper, As At The Beginning, p. 13.
392
Gee, Op. Cit., pp. 18-19.
393
Bray, "A Survey of Anti-Mormon Attitudes in the Huddersfield Elim Church".
394
LDS Church, Study Guide No 2, "The Gospel of Jesus Christ." p. 3.
395
MacGregor, Coping With The Cults, p. 7.
396
Martin, Mormonism, p.p. 30-31.
397
Baird, Mormonism Examined, p. 4.
398
Decker, 30,000 Of Them - Who's That Knocking On Your Door? p. 2.
399
Sanders and Wright, Some Modern Religions, p. 7.
400
Gruss, What Every Mormon Should Know, pp. 7-8.
401
402
Sanders, Cults and Isms, p. 5.
403
Hoekema, The Four Major Cults, pp. 1-2.
404
Letter from Colin Buchanan Assistant Bishop of Rochester to Ronnie Bray 22 April 1991.
405
MacGregor, Coping With The Cults, p. 3.
406
1 Thessalonians 5.21
407
Decker claims to have been an Elder in the Latter-day Saint Church for 20 years. With that experience
he knows that what he writes is untrue. In spite of this he distorts and misrepresents his own long
experience.
408
Brinkerhoff undertook a study towards his Masters degree in anthropology at an Australian university.
To assist his studies he received assistance: " the Church hierarchy, the First Quorum of Seventy [the
mission board], and the Apostle of the Church, Mr Gorton Hinckley, gave this task their full
encouragement....The only important condition placed upon the study was that we tell the truth about
what we might learn, because they know from bitter experience that they don't always get fair treatment
from their 'reviewers'."
409
Mark 9.38-40 (AV).
410
Tucker, Strange Gospels, p. 29.
411
Decker and Hunt, The God Makers, p. 249.
412
McCormick, Finding Mormons For Christ, p. 5.
413
Decker and Hunt, Op. Cit., p. 259
414
MacGregor, Mormonism Exposed, (audio cassette LM009).
415
Crompton, The Mormons Are Coming.
416
Jeremiah Films, The God Makers, Flier.
417
MacGregor, Temple Marriage.
418
Martin, Rise Of The Cults, p. 73.
419
Advisory Report of the Arizona Regional Board of the National Conference of Christians and Jews'
Programmes In Pluralism to the Religious Executives of Arizona, which expressed their considered
opinion that the showing of The God Makers was intended to stir up religious hatred.
420
Martin, Op. Cit., p. 73.
421
Acts 20.29-31.
422
2 Thessalonians 2.1-5.
423
2 Timothy 3.13; 4.3-4..
424
1 Timothy 4.1-3.
425
Jude 3-4, 17-18.
426
Matthew 16.18.
427
Ephesians 2.19-20.
428
Luke 22.42.
429
Hyppolitus, Against The Heresy Of Noetus, 7.11.
430
Mark 13.32.
431
Tixeront, Histoire des Dogmes, volume 1, 247.
432
Ibid., volume 1.304.
433
John 14.28.
434
Primary Handbook, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, p. 12.
435
Letter, Brian Rendell to author, 28 October 1992.
436
Letter, author to Brian Rendell, 2 November 1992.
437
Letter, Gordon Slade to author, 10 October 1992.
438
Letter, Gordon Slade to author, 5 July 1993.
439
Rendell in Harris, Don't Close The Door, p. 31.
440
Ibid., p. 31.
441
Ibid., p. 30.
442
Letter, Brian Rendell to author, 28 September 1992
443
Letter, author to Brian Rendell, 1 October 1992.
444
445
Rendell in Harris, p. Cit., p. 28
446
Letter, author to Brian Rendell, 25 September 1992.
447
448
449
Letter, Gordon Slade to author, 1992.
450
Letter, Brian Rendell to author, 28 September 1992.
451
452
453
454
455
456
457
458
Letter, Brian Rendell to author, 17 November 1992.
459
460
Cowley, Cowley on Doctrine, chapter 16, et passim.
461
Ibid.
462
Joseph Fielding Smith, "Statement".
463
464
Rendell, "Trying To Be A Worthy Mormon" in Harris, Don't Close The Door, p. 25.
465
466
467
468
Letter, author to Brian Rendell, 16 April 1993.
469
470
471
472
473
Rendell in Harris, Op. Cit., p. 34.
474
475
476
477
Primary Handbook, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, p. 12.
478
479
480
481
482
Rendell in Harris, Don't Close The Door, p. 31.
483
Ibid., p. 31.
484
Ibid., p. 30.
485
Letter, Brian Rendell to author, 28 September 1992
486
487
488
Rendell in Harris, p. Cit., p. 28
489
Letter, author to Brian Rendell, 25 September 1992.
490
491
492
Letter, Gordon Slade to author, 1992.
493
494
495
496
497
498
499
500
501
502
503
Cowley, Cowley on Doctrine, chapter 16, et passim.
504
Ibid.
505
Joseph Fielding Smith, "Statement".
506
507
Rendell, "Trying To Be A Worthy Mormon" in Harris, Don't Close The Door, p. 25.
508
509
510
511
Letter, author to Brian Rendell, 16 April 1993.
512
513
514
515
516
Rendell in Harris, Op. Cit., p. 34.
517
518
519
520
. Letter, Doug Harris (Reachout Trust) to Ronnie Bray, 9 July 1993
521
. Beckford, Cult Controversies
522
. see Appendix 'B'.
523
Helen Hughes is a well qualified teacher and lecturer. Having gained Bachelor's and Master's Degrees,
she has travelled and taught extensively in Great Britain, USA, Arabia, China and Hong Kong

Images of Hate Ministers of Fear

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Images of Hate Ministers of Fear

Uploaded by

Copyright:

Available Formats

Images of Hate - Ministers of Fear

Images of Hate – Ministers of fear

An example of image construction and manipulation is furnished by an organisation jealous of

'swimming'(underwater espionage and sabotage); pathfinding (counter-espionage); and

"GODMAKERS" and the Public Schools

1. theories of origin of the Book of Mormon

• his congenital disposition to ignorance, superstition and idleness

Shipps' approach is that Mormonism is as discrete from Christianity as Primitive Christianity

WHY WON'T MORMONS TELL YOU THESE THINGS?

Whatever motive is claimed the methodology is similar. Burrell condemns non-scholarly

• Origen, a theologian of powerful intellect, composed an imaginary three-cornered

• The promotion of persecution of Jews by Christians was further encouraged by

• Three Books of Testimonies Against the Jews by Cyprian was a collection of

• Augustine of Hippo considered Jews nothing less than instruments of Satan

• Many of Gregory of Nyssa's writings exhibit powerful anti-Semitic themes.

• Other works by influential Fathers and churchmen include Questions to

• Contra Judaeos by Isidore of Seville;

• On Jewish Meats, by Novation and Contra Judaeos by Bishop Maximus.31

. . . specifically Christian branch of anti-Semitism which was superimposed on, and

Whether anti-Mormon publications can be described as intrinsically persecutory is unimportant.

• A system of religious worship.

'Counterfeit Christianity' is probably the best definition we can give a cult.45

PERSECUTE, v.t. To pursue in a hostile, envious or malicious way; to afflict

PERSECUTE, v.t. treat cruelly. oppress, especially on account of religion or

...raw prejudice and literal ignorance masquerade as informed opinion.47

This strange eventual History

He [Pixley] followed writing horrible accounts to the religious papers in the

Fitzhugh, Pixley, Likens, and Lovelady, consisting of Methodists, Baptists,

At a meeting of the citizens of Jackson county, Missouri, called for the

"One of the means resorted to by them, in order to drive us to emigrate, is

"Of their pretended revelations from heaven - their personal intercourse

1- That no Mormon shall in future move and settle in this county.

5. That those who fail to comply with these requisitions, be referred to

Which addresses being read and considered, were unanimously adopted.

Robert Johnson, James Campbell, Colonel Moses Wilson, Joel F. Chiles,

Whereupon it was unanimously resolved by the meeting, that the Star

RICHARD SIMPSON, Chairman

S.D. Lucas ) J.H. Flournoy ) Secretaries53

1. being outnumbered by Latter-day Saint settlers,

• to get the Mormons to agree to leave within a specified time or be expelled

lived two years.

We will rid Jackson county of the 'Mormons,' peaceably if we can, forcibly if we

In course of time Governor Boggs issued his infamous "Exterminating Order."

Get the Christians. Lie if you have to!

A number of dissenters, among them some high [Church] officials unable

Scepticism always attends religious manifestations when it is safe to be sceptical. Modern

The doctrine of verbal inspiration and inerrancy of every part of scripture,

On the possibility of the Book of Mormon being a fraudulent production he offers:

Hear the other side.

• It is the Word of God. (Divine) theory 1.

(Theories No. 3 and 4 are both elements in some theories.)

relationship to a person makes it impossible to be truthful about them we would be justified in

The Book of Mormon revealed that America was originally inhabited by

It is easy to imagine the damaging effects of such a conclusion to such a

To know men thoroughly, to judge events sanely is,

In the forepart of September (I believe) 1827, the Prophet requested me to make

IMPOSITION AND BLASPHEMY!!-MONEY DIGGERS, Etc.

Mormonism. -Our readers will find in this paper several communications,

Farmington, Ont. Co., Jan. 1, 1831

GOLDEN BIBLE, No. 3

As ignorant as many people are, it is hardly possible that so clumsy an imposition

ignorance and stupidity.101

Every decent man is concerned if an innocent

The true story is as follows: A Presbyterian preacher, Solomon Spaulding by