The Righteous Cause has built one of the most comprehensive evangelical critiques of Latter-day Saint theology and history available online — a catalog now exceeding one hundred long-form essays covering everything from golden plates and peep stones to billion-dollar investment portfolios and the corporate choreography of General Conference. What follows is a guided tour of that archive, offered as an orientation for new readers and a resource for Christians engaged in missionary conversations with their LDS neighbors.
The catalog begins where Mormonism itself begins — with Joseph Smith. Multiple essays examine the founder from various angles: his folk-magic background and treasure-digging career, his psychological profile, the Kirtland bank collapse, the Kinderhook Plates debacle, the 116 lost manuscript pages, the radical theological departures of the King Follett Discourse, and the embarrassing Egyptological failure of the Book of Abraham. Taken together, these pieces build a cumulative case that Smith was not a prophet restoring ancient truth but a creative 19th-century religious entrepreneur whose revelations consistently reflected his contemporary American milieu rather than any ancient source.
From the founding prophet, the catalog extends to Mormonism’s foundational text. A series of essays dismantles the Book of Mormon’s historical credibility on multiple fronts — archaeological silence, genetic evidence pointing unambiguously to Asian rather than Near Eastern ancestry, anachronistic mentions of steel, horses, wheat, and chariots, the absence of any confirmed city or inscription, and the impossibility of the Jaredite narrative. Separate essays examine the “Reformed Egyptian” language claim, the sealed portion’s function as an unfalsifiable escape hatch, and the startling fact that the Book of Mormon itself contradicts the distinctive doctrines that define modern Mormonism.
Systematic theology occupies another major track. Essays contrast LDS and biblical teaching on the nature of God, the Trinity, soteriology, eschatology, angelology, demonology, and the doctrine of human nature. These comparative pieces are designed to equip ordinary Christians to recognize precisely where the LDS conversation uses familiar vocabulary to carry unfamiliar freight — where “saved,” “heaven,” “apostle,” and “revelation” mean something categorically different than they do in historic Christianity.
The archive also profiles the human cost of Mormonism’s institutional machinery. Essays examine the LDS mission system’s psychological toll on teenage recruits, the structural coercions embedded in tithing and temple recommend requirements, the bishop’s impossible position as untrained lay judge and welfare gatekeeper, and the painful experiences of LGBTQ members caught between identity and doctrine. A major essay on the church’s $293 billion financial empire — and the 2023 SEC fine for concealing equity holdings behind shell entities — raises direct questions about the compatibility of that wealth with the New Testament’s call to transparent stewardship.
History receives sustained attention as well. Essays cover Brigham Young’s documented false prophecies, his curse-of-Cain racial theology, and the Mountain Meadows Massacre. The story of Thomas Coleman — a Black LDS member lynched in Salt Lake City in 1866 while church records quietly listed him as “Died” — represents the archive’s most sobering historical recovery. The Mark Hofmann forgery murders receive two treatments, underscoring the failure of prophetic discernment at the highest leadership levels.
Across all categories, The Righteous Cause maintains a consistent pastoral purpose. These are not exercises in academic point-scoring. They are resources for the Christian standing on a front porch in Gilbert or Mesa, trying to speak the truth in love to a Latter-day Saint neighbor. The standard is 1 Peter 3:15 — always ready to give a reason for the hope that is in you, with gentleness and respect.
David Whitmer: The Mormon Witness Who Walked Away — and the Church That Could Not Let Him Go
David Whitmer (1805–1888) was one of the Three Witnesses of the Book of Mormon, an early president of the Church in Missouri, and the man Joseph Smith publicly ordained as his own successor in 1834. By 1838 he had been excommunicated and driven by the Danites from Far West, Missouri. For the next fifty years, from his home in Richmond, Missouri, he gave more than seventy interviews insisting both that the Book of Mormon was divinely true and that the Latter-day Saint Church was apostate. His 1887 pamphlet An Address to All Believers in Christ remains the most devastating internal critique of the LDS movement ever published by an original founding witness. This essay tells his story whole — the vision, the rupture, the long Missouri sunset, and the theological tragedy of a man who saw enough to leave Mormonism but not enough to come home to historic Christianity.
Martin Harris, the Palmyra farmer whose mortgaged farm financed the 1830 printing of the Book of Mormon, was one of three official witnesses to the gold plates and one of the most consequential early figures in Mormonism. Honest with money, generous, and Bible-quoting, he was also restless, visionary, and theologically unmoored — a man who passed through several religious traditions before joining Joseph Smith and several more after his 1837 excommunication. His witness statements oscillated between literal physical sight and “spiritual eye” descriptions, raising enduring questions about what he actually experienced. This essay traces his life from upstate New York origins to his death in Utah at age ninety-two in 1875, examines his theological departures from biblical Christianity, and offers a measured Christian assessment of his sincere but tragically misdirected witness.
THE WITNESS WHO WALKED AWAY: Oliver Cowdery, the Second Elder, and the Burden of Being First
Oliver Cowdery (1806–1850) was the second-most important figure in early Mormonism: Book of Mormon scribe, Three Witnesses signatory, Second Elder, and Assistant President of the Church. Raised in Vermont’s folk-spiritual culture, he arrived at Joseph Smith’s door in 1829 and helped dictate the Book of Mormon in sixty-five extraordinary days. He co-authored the Priesthood restoration narratives and stood beside Smith at the Kirtland Temple visions. By 1838, deepening conflicts over Smith’s relationship with a teenage domestic servant, financial entanglements, and the church’s encroachment on civil liberties drove Oliver to excommunication. He rebuilt his life as a respected Ohio lawyer, joined a Methodist congregation, and never publicly retracted his Book of Mormon testimony—though the full extent of that silence is historically ambiguous. He returned to the LDS Church through rebaptism in 1848 and died two years later. His life raises searching questions about prophetic authority, the nature of religious witness, and how institutions manage the inconvenient complexity of their founders.
Joseph’s Counselor, Brigham’s Rival, History’s Footnote: Sidney Rigdon Reconsidered
Sidney Rigdon (1793-1876) was the indispensable co-founder of early Mormonism, the architect of its first systematic theology, the joint recipient of its most consequential vision, and the rejected heir of Joseph Smith. This long-form narrative biography traces his arc from the boy reading history by hickory bark light in his Pennsylvania farmhouse, through his celebrated Reformed Baptist ministry in the Western Reserve, his fourteen consequential years at Joseph Smith’s right hand, his manic crises and inflammatory sermons, his decisive defeat by Brigham Young in the 1844 succession showdown, and his bitter twenty-nine-year exile in Friendship, New York. Six theological departures from historic Christianity are examined, the systematic minimization of Rigdon’s co-founder status by official LDS sources is documented, and the entire story is offered as a sobering Christian reflection on the dangers of restorationist ambition uncoupled from the discipline of Scripture.
Brigham Young — the Vermont-born carpenter who became Joseph Smith’s most powerful successor, founded over three hundred frontier settlements, married fifty-five women, and ruled the territorial Latter-day Saint kingdom for thirty years — is examined here as a complex, contradictory, and finally tragic human being. This narrative biography traces his life from his impoverished boyhood and Methodist religious quest through his cold April baptism, his transformative discipleship under Joseph Smith, his apostleship, the succession crisis of 1844, the great westward exodus, and his three decades as prophet-king of the Great Basin. It examines, with primary sources in hand, his polygamy, his curse-of-Cain racial theology, the Mountain Meadows Massacre, the Adam-God doctrine, and the institutional revisionism that has progressively disowned all of these, measuring each against the biblical standard for true prophecy.
Parley P. Pratt — New York seeker turned Mormon apostle, prolific pamphleteer, hymn-writer, and inventor of LDS systematic theology — died violently on an Arkansas farm road on May 13, 1857, shot and stabbed by Hector McLean, the legal husband of his twelfth wife, Eleanor. The killing helped trigger the Mountain Meadows Massacre four months later. This essay reconstructs Pratt’s life from his Burlington childhood through his Book of Mormon conversion, Liberty Jail imprisonment, British Mission, Pacific and Chilean ministries, and twelve marriages. It weighs his theological innovations — eternal matter, deified humanity, restored apostolate, plural marriage — against biblical Christianity, and exposes how official LDS sources have rewritten his death as martyrdom while quietly omitting the bigamy and parental abduction that produced it.
This essay examines the principle of excommunication as practiced by the LDS Church, comparing it to the New Testament standard outlined in Matthew 18, 1 Corinthians 5, and Galatians 6. It traces the practice from its 1831 origin in Doctrine and Covenants 42 through the high-profile cases of Cowdery (1838), Brodie (1946), the September Six (1993), Kate Kelly (2014), John Dehlin (2015), Natasha Helfer (2021), Nemo the Mormon (2024), and Landon Brophy (2026), arguing that the institutional logic of discipline has shifted from biblical restoration to brand protection. The April 2026 federal trademark lawsuit against Dehlin marks a decisive escalation, exposing the suppression-of-dissent function the discipline has come to serve. The essay incorporates Nemo the Mormon’s analysis of Dallin H. Oaks’s presidency and Clark G. Gilbert’s apostleship as confirmation that the trajectory continues.
Book of Mormon: The Most Correct Book on Earth — Except for the Doctrines That Aren’t in It
The post argues that the Book of Mormon lacks core LDS doctrines (eternal marriage, three degrees of glory, God’s corporeality), which BYU scholar Robert Millet admits. It claims the keystone scripture teaches a Protestant-like theology, while distinctive Mormon teachings originate from later revelations (Doctrine & Covenants, Pearl of Great Price, King Follett Discourse). It concludes the Book of Mormon cannot support the unique claims of modern Mormonism, calling the “keystone” hollow and contradicting Joseph Smith’s “most correct book” appraisal.
This essay argues that Joseph Smith, at age 23, could plausibly have authored the Book of Mormon without golden plates, angels, or divine aid. Over four years of oral storytelling to his family—vividly recounted by his mother Lucy Mack Smith—he developed the narrative’s characters, battles, and theology. The 65-day dictation in 1829 built on this preparation, drawing from 19th-century frontier folklore, biblical knowledge, View of the Hebrews-style ideas, and documented feats of oral composition. Lacking external archaeological or historical corroboration, the text stands as a remarkable human creative achievement of religious fiction.
When the Dirt Doesn’t Match the Book: A Historical Examination of the Book of Mormon
This essay critically examines the Book of Mormon’s claimed historicity by comparing its internal timeline—Jaredites from ~2200 B.C., Lehites and Mulekites ~600 B.C., culminating at Cumorah ~A.D. 385—with archaeological, genetic, linguistic, and historical records of the ancient Americas. It finds no substantial footprint for the described literate, urban, metal-working civilizations with horses, steel, chariots, and vast armies.
While acknowledging limited Old World plausibilities like the Nahom inscriptions, the piece argues New World evidence—DNA showing Asian origins, anachronistic flora/fauna/technology, and absent cities—diverges sharply. It appeals to Latter-day Saints to ground faith in verifiable biblical history rather than unconfirmed claims.
When a Style Guide Becomes a Liability: The LDS Church’s Own Words in the Mormon Stories Case
This post analyzes the LDS Church’s trademark lawsuit against John Dehlin’s “Mormon Stories” podcast. It argues the Church faces legal weakness due to its own style guide discouraging “Mormon,” a 20-year delay in suing, and selective enforcement. While copyright claims over images may succeed, trademark claims likely fail given descriptive fair use, genericness, and equitable defenses. The suit may undermine the Church’s public reputation more than protect its brand.
This post analyzes Moroni’s Promise (Moroni 10:3–5) as an unfalsifiable, circular epistemology that psychologically manipulates seekers. It argues that the method requires pre-existing faith, precludes negative outcomes by blaming the seeker, and exploits cognitive biases like confirmation bias, effort justification, and social pressure. Comparisons are drawn to Scientology and childhood conditioning. The post concludes that biblical epistemology (e.g., 1 Thessalonians 5:21) offers a healthier, more honest truth-testing framework.
James Strang: Fake Mormon Prophet, Self-Crowned King, and Master of the Ultimate Confidence Game
This post chronicles James Strang, a recent convert who, after Joseph Smith’s 1844 murder, claimed prophetic succession via a forged letter. He produced buried brass plates, led followers to Beaver Island, and crowned himself king in 1850. Despite a federal investigation, he was acquitted and even served in the Michigan legislature. The analysis frames Strang as a product of antebellum America’s “confidence economy,” using spectacle and psychological manipulation to build a theocratic kingdom.
This post analyzes the 1978 LDS film *The Bridge* as a flawed allegory for Christ’s atonement. While emotionally powerful, the film misrepresents key doctrines: the son dies accidentally (not willingly), the father grieves a tragedy (not enacts a covenant), and passengers are indifferent recipients. The author argues the film’s LDS resonance reflects a Gethsemane-centered theology, contrasting with the biblical cross-centered, substitutionary atonement where Christ willingly laid down His life.
The Celestial Divide: LDS Theology, LGBTQ Identity, and the Search for Belonging
This post examines the LDS Church’s complex history with LGBTQ individuals, from early silence to mid‑20th century condemnation, conversion therapy at BYU, the 2015 “exclusion policy,” and its 2019 reversal. It analyzes the theological centrality of eternal marriage between a man and a woman, the distinction between attraction (not sinful) and behavior (sinful), and the painful experiences of LGBTQ members. The author argues that maintaining doctrinal fidelity requires genuine compassion, while noting that these issues have driven many members into faith crises.
This post argues that the Book of Mormon’s racial theology—dark skin as a divine curse, “whitening” upon conversion, and Native Americans as fallen Israelites—reflects 19th-century American preoccupations, not ancient Israelite thought. It points to DNA evidence (no Near Eastern markers), archaeological silence, and the LDS Church’s retreat from “principal ancestors” to “among the ancestors” as diagnostic. The author concludes the text is a human fabrication from Andrew Jackson’s era, not a divinely inspired ancient record.
This post argues that the Book of Mormon’s claims of pre-Columbian steel swords, iron metallurgy, and metal armor (e.g., Laban’s steel blade, Nephi’s steel production) are anachronistic. Archaeological evidence shows the Americas lacked iron smelting and steel weapons; even Mesoamerican macuahuitls were obsidian, not metal. Apologetic attempts to redefine swords or relocate geography (Heartland/Mesoamerica) fail to resolve the complete absence of an Iron Age material culture, undermining the text’s historical credibility.
This post argues that the “sealed portion” of the Book of Mormon—two-thirds of the golden plates, left untranslated and returned to an angel—functions as an unfalsifiable epistemological escape hatch. Its future revelation is conditioned on indefinite human worthiness, insulating Mormonism from empirical or historical disconfirmation. The author contrasts this with biblical revelation’s open, testable, and historically verifiable claims (e.g., Christ’s resurrection), concluding that the sealed portion structurally resembles a confidence scheme rather than genuine divine disclosure.
This post examines Jesus’ cry “It is finished” (tetelestai) from John 19:30, arguing it proclaims the complete, final, and sufficient atonement for sin accomplished on the cross. It critiques LDS theology for locating the primary atonement in Gethsemane rather than Calvary. The author contends that LDS teachings on ongoing ordinances, temple work, and exaltation contradict the finished work of Christ. The post concludes that historic Christianity’s penal substitutionary atonement alone aligns with the biblical declaration that the debt is “paid in full.”
This post argues that the LDS witness testimonies, though sincere, are unreliable due to psychological factors: charismatic authority (Joseph Smith), group dynamics (close-knit families), visionary rather than physical experience (e.g., Harris’s “entranced state”), and high emotional stakes. Drawing on eyewitness memory research, wrongful conviction data, and social psychology (conformity, confirmation bias), it concludes that the conditions at the Whitmer farm in 1829 were precisely those known to produce sincere false testimony, thus the witnesses’ beliefs do not establish objective truth.
Blood, Bigotry, and False Prophecy: Why Brigham Young Cannot Be Called a Man of God
This post argues that Brigham Young, the second LDS prophet, fails the biblical prophetic test (Deuteronomy 18). Evidence includes: false prophecies (e.g., polygamy eternal), repudiated doctrines (Adam-God, blood atonement), a permanent priesthood ban for Black members (enforced 126 years, now disavowed), and a “culture of violence” (Mountain Meadows). The author concludes that Young’s record of racism, authoritarianism, and theological error disqualifies him as a man of God, regardless of his organizational accomplishments.
God on the Clock: How the Mormon Church Manages Worship Down to the Minute.
This post analyzes the LDS Church’s 2026 schedule mandate (60 min sacrament, 25 min Sunday School, 5 min transitions), arguing that such centralized, minute-level global control over worship is unparalleled in religion. It contrasts this with the New Testament model of simple, Spirit-led, locally governed gatherings, viewing LDS organizational efficiency as reflecting a corporate, legalistic authority rather than biblical ecclesiology. The author concludes that managing worship “down to the minute” replaces genuine spiritual freedom with compliance to human regulation.
This post examines LDS General Conference talks using AI-assisted research. It finds that while leaders officially write their own speeches, internal correlation and editing shape the final product. Themes over the past decade are consistent (Christ, covenants, healing) but delivered in short, “feel-good” moral tones. Despite the “every member a missionary” slogan, most proselytizing is done by full-time missionaries; members hesitate due to feeling unqualified, fear of hard questions, or holding cultural (not convinced) beliefs.
This post argues that the LDS Church, despite claiming to be the sole restoration of a lost Christianity, extensively borrows from the “apostate” traditions it condemns. Examples include using the King James Bible, adapting Thorvaldsen’s Lutheran Christus statue as its official logo, and holding that Jesus and Lucifer are spirit brothers—a concept contradicting Nicene Christianity. The author concludes this appropriation undermines the coherence of the LDS restoration narrative, revealing a dependence on historic Christianity for credibility and visual identity.
Close Enough to Sound Christian — But Is It? LDS Judgment Theology Examined Through Scripture
This post contrasts the biblical Bema Seat (reward for believers) and Great White Throne Judgment (condemnation for unbelievers) with the LDS “judgment bar of God.” It argues that LDS theology diverges by evaluating ordinance compliance, covenant faithfulness, and loyalty to post-biblical scriptures (Book of Mormon, Joseph Smith) as criteria. The author concludes that while LDS language sounds Christian, its judgment framework undermines grace by making salvation contingent on works, unlike biblical teaching, where Christ’s finished work secures the believer’s standing.
This post examines the lack of consensus on Book of Mormon geography, from hemispheric to limited Mesoamerican or Heartland models. It highlights the absence of archaeological evidence for its peoples, cities, and events, alongside anachronisms (horses, steel, wheat). DNA evidence links Native Americans to Asia, not Israel. Despite the LDS neutral stance on geography, the author concludes that the Book of Mormon’s historical and geographical claims remain unverified, with competing theories undermining its credibility as an ancient record.
Cannon Fodder for Christ: How the LDS Church Deploys Teenagers in Service of Institutional Growth
This post critiques the LDS mission system, arguing it prioritizes institutional growth over missionary well-being. It highlights structural issues: inadequate preparation (6-12 weeks MTC), high early return rates (25-40%), and significant psychological harm (shame, depression, eating disorders). The author contends the mission functions as “hazing,” using young people’s vulnerability to secure lifelong loyalty, while traditional Christian missions emphasize longer training, adult deployment, and relational support. The system’s damage is documented through church manuals, BYU studies, and clinical sources.
The Bishop’s Office: Power, Pressure, and the Hidden Life of an LDS Ward Leader
This post examines the LDS bishop as a lay, unpaid, untrained middle manager in a hierarchical chain from Salt Lake City. Selected by stake presidents, bishops act as “common judge,” financial steward, and youth overseer—balancing compassion with preventing welfare dependency. Unlike traditional pastors, they lack theological training. The role combines final authority over worthiness and discipline with heavy administrative and pastoral burdens, all while maintaining a full-time career, highlighting the tension between institutional policy and individual needs.
Angel or Illusion? The Unresolved Questions Surrounding Moroni
This post critically examines the Angel Moroni, questioning his identity, biblical coherence, and evidentiary basis. It highlights historical inconsistencies (early accounts naming “Nephi”), the lack of archaeological support for Nephite civilization, and biblical contradictions (humans do not become angels). It argues that Moroni’s Promise is an unfalsifiable epistemological trap. The post also notes the LDS Church’s recent de-emphasis of Moroni (statues disappearing from new temples), suggesting the figure’s declining role reflects the difficulty of defending the foundational narrative against historical and theological scrutiny.
Brigham Young’s Prophetic Resume: Excellent at Polygamy, Terrible at Deadlines
This post critiques a Brigham Young prophecy predicting global catastrophe (cities sinking, seas overflowing, God preaching with fire and sword) as the preface to a sermon. It argues that none of these events occurred, noting vague, unfalsifiable language. Moreover, Young’s prophecy borrows heavily from Revelation, not original revelation, creating a theological trap: either it failed (false prophet), or he plagiarized a source his church considers unreliable. The author concludes Young’s record shows better skill at polygamy than prophetic deadlines.
The “Stepford Prophets” Speak: Analysis of LDS General Authority Speech Patterns
This post analyzes LDS General Authority speech patterns on social media clips, finding striking homogeneity across speakers. It identifies controlled prosody (“testimony cadence”), a closed emotional lexicon, hedged certainty, and uniform nonverbal cues. The author argues this uniformity stems from institutional formation (training, selection, modeling) rather than coincidence. The style is functionally optimized for emotional absorption and in-group resonance but is informationally sparse—described as “semi-sweet, watered-down syrup”—long on pleasantries, short on substantive biblical content, and potentially conflating delivery with truth.
Peep Stones and Prophecy: Unmasking the Occult World That Produced the Book of Mormon
This post examines the occult origins of Mormonism, focusing on Sally Chase, a village “glass-looker” who taught Joseph Smith scrying (peeping stones in hats). The Smith family possessed seer stones, a Jupiter talisman, and magic parchments. Joseph’s treasure-digging and Book of Mormon translation used the same folk-magic techniques. The LDS Church now acknowledges these practices but attempts to normalize them. The author concludes that biblical Christianity’s pattern of revelation (tested by Scripture) differs fundamentally from Joseph Smith’s occult-derived spiritual formation, raising serious questions about the Book of Mormon’s divine origin.
Tokens, Penalties, and Handshakes: The Masonic DNA of the LDS Temple Ceremony
This post examines the relationship between Freemasonry and LDS temple ritual, noting Joseph Smith was initiated as a Master Mason in 1842, and weeks later introduced the Endowment. Documented parallels include initiation structure, handgrips (tokens), aprons, penalty oaths (pre-1990), and the veil ceremony. The author argues that Smith adapted Masonic forms while giving them LDS theological meaning (restoration of ancient rites). LDS apologists have offered “cultural vessel” and “restoration” arguments, acknowledging borrowing while maintaining distinctive content. The analysis also evaluates social media claims about Masonic-Mormon connections.
Of Spires and Spreadsheets: The LDS Church’s Corporate Empire and the Gospel of Accumulation
This post investigates the LDS Church’s estimated $293 billion financial empire, including massive real estate (1.7M acres of farmland), commercial holdings (e.g., City Creek mall), and an investment portfolio. It notes the 2023 SEC fine for hiding equity holdings behind shell entities. The author contrasts this wealth accumulation with biblical teachings on treasure and mammon, questions tax-exempt privileges, and highlights declining membership activity rates despite institutional growth. It argues the church’s corporate priorities and polished public image clash with the New Testament’s call for transparency, humility, and care for the poor.
This post critiques LDS continuing revelation using the March 2026 policy change allowing women as Sunday School presidents. It argues that LDS doctrine requires an immutable God (Mormon 9:9), yet revelatory history shows reversals on polygamy, the priesthood race ban, and LGBT policies—often following social pressure rather than divine command. The author contends that changing “revelations” undermines prophetic authority, contrasts with biblical immutability, and reveals continuing revelation as institutional adaptation rather than divine communication. A closed canon and sufficient Scripture (2 Timothy 3:16-17) offer a more stable foundation.
The Sermon in the Hat: Joseph Smith’s Magical Oratory and the Making of the Book of Mormon
This post analyzes Dr. John Lundwall’s research on the Book of Mormon, focusing on its anomalous use of extended first-person narrative and speech (60-70% of the text), which contrasts sharply with ancient histories (typically 0-5% first-person narrative). Lundwall argues that authentic ancient texts use first-person primarily in performance contexts (plays, epics, sermons), not as archival history. He concludes the Book of Mormon’s literary style reflects Joseph Smith’s 19th-century American environment—specifically the oral performance culture of ceremonial magic and revivalist preaching—not ancient Near Eastern or Mesoamerican scribal traditions.
The Con That Became a Continent: Joseph Smith and the Making of American Scripture
This post surveys non-LDS theories on the origins of the Book of Mormon and Pearl of Great Price, examining environmental, psychological, collaborative, and deliberate fraud models. Key evidence includes 19th-century parallels (View of the Hebrews), anachronisms (horses, steel), the seer stone method, the 1826 “glass-looking” trial, the Book of Abraham’s Egyptological debunking, KJV errors in Isaiah passages, and stylometry suggesting multiple authors. The author concludes Smith was likely a complex combination of visionary and fabricator, not a simple fraud, producing texts that reflect his contemporary milieu rather than ancient origins.
Ghosts of Babel: Why the Book of Mormon Jaredites Almost Certainly Never Existed
This post argues that the Book of Mormon’s Jaredites are a literary fabrication, not a historical people. Examining the Book of Ether, it cites: no archaeological evidence for a civilization spanning 1,500 years with millions of people; anachronisms (steel, silk, elephants, and honeybees absent in pre-Columbian Americas); genetic evidence showing Native Americans descended from Asia, not the Near East; and the military impossibility of total annihilation in civil war. The author concludes the narrative reflects 19th-century American concerns about ancient Native American origins, not actual history.
This post examines nepotism in LDS leadership, documenting how, from Joseph Smith to the present, high-ranking positions (apostles, mission presidents) have clustered within interconnected families and professional networks (e.g., Nelson’s sons-in-law as mission presidents; corporate executives like Rasband becoming apostles). It argues that while individual appointments may be meritorious, the statistical concentration contradicts the claim of divine calling. The author contrasts this with the biblical pattern where God consistently bypasses human hierarchies and family dynasties (e.g., Amos, David), concluding that the LDS system reflects institutional favoritism rather than transcendent guidance.
The Good Samaritan Question: Does the LDS Church Really Love Its Neighbors?
This post analyzes whether the LDS Church’s charity matches its resources and neighbor-love mandate. It notes $1.58 billion in 2025 welfare/humanitarian spending, but independent estimates place total church assets at ~$265 billion. A 2012 study found that only 8% of LDS volunteer hours go to non-members; most serve internal callings. The church’s financial opacity (SEC fine, no independent audit) contrasts with its demand for member tithing transparency. The author concludes that while LDS humanitarian work is real, it is not proportionate to wealth and is entangled with missionary growth strategy rather than purely neighbor-focused.
Before The World Was: A Biblical Examination of the LDS Doctrine of Premortal Existence
This post examines the LDS doctrine of premortal existence (spirit children of Heavenly Father who lived before birth, chose God’s plan, and now live under a “veil of forgetfulness”). It argues this doctrine lacks biblical support, noting that key proof texts (Jeremiah 1:5, Job 38, Proverbs 8) are better understood as divine foreknowledge, poetic imagery, or personified wisdom rather than literal preexistence. The author contends LDS premortality contradicts biblical anthropology (creation ex nihilo, original sin, Christ’s unique origin in John’s Gospel), and leads to theological problems (explaining inequality via premoral valiance, which was used to justify racial priesthood bans). The essay concludes that the doctrine is a 19th-century innovation, not a recovery of authentic biblical teaching.
Book Review: 175 LDS Temple Symbols and Their Meanings by Donald W. Parry
This review critiques Donald Parry’s book on LDS temple symbols. While Parry offers a devotional, Christ-centered interpretation of 175 symbols, the review argues the work suffers from methodological problems: it ignores the overwhelming Masonic influence on LDS temple architecture and ritual. As evidence, it notes Joseph Smith’s Masonic initiation (1842) occurred weeks before he introduced the endowment, and the temple features Masonic emblems (All-Seeing Eye, clasped hands). The reviewer concludes Parry’s interpretation obscures the 19th-century fraternal origins of LDS temple practice, presenting borrowed symbols as revealed ancient theology.
The Sealed Verdict: Speculating on the Mysterious Fall of James J. Hamula
This post examines the 2017 excommunication of LDS General Authority James J. Hamula—the first since 1989. The church confirmed disciplinary action but specified it was “not apostasy,” leaving the cause officially undisclosed. The author analyzes likely scenarios: sexual misconduct (statistically most probable, given his power roles), financial impropriety, or a hybrid involving misuse of institutional knowledge from his positions in Church History and Correlation Departments. Hamula’s complete public silence since the event is noted as unusual. The conclusion emphasizes that the case reveals the LDS Church’s structural secrecy around leadership discipline.
From Enslaved Saint to Murdered Man: The Tragic Story of Thomas Coleman in Early Utah
This post recounts the 1866 lynching of Thomas Coleman, a Black LDS convert and handcart rescue participant. Found mutilated near Salt Lake City, a placard warned “ALL NIGGERS… LEAVE WHITE WOMEN ALONE.” The author argues that Brigham Young’s theology provided the motive: Young publicly taught that interracial mixing deserved “death on the spot.” Despite evidence, no one was arrested; the Deseret News never covered it; the coroner’s jury produced a fabricated finding. The church’s database lists Coleman as “Died,” not murdered. The post calls for institutional acknowledgment of this racially motivated killing.
The Unraveling Faith: When Latter-day Saints Leave the Church
This post examines the “shelf metaphor” for LDS faith crises—accumulating unresolved doubts (polygamy, Book of Abraham, anachronisms, DNA evidence) until the shelf breaks. It documents why members leave: discovery of withheld history (Gospel Topics Essays), institutional betrayal, social costs, and loss of belief. Data shows 55% of Millennials/Gen Z have left; retention dropped from 82% (1980s) to ~50%. Some remain as “New Order Mormons”—participating without belief. The post contrasts LDS works-based salvation with biblical grace (Ephesians 2:8-9) and recommends resources like “Jesus Is Enough.”
THE INVISIBLE CIVILIZATION: How the Book of Mormon Describes a World That Never Left a Trace
This post argues that the Book of Mormon’s historical claims are falsified by total archaeological silence, anachronisms, and DNA evidence. Despite 2,600 years of described urban civilization (steel, horses, wheat, chariots, millions in battle), no confirmed site, artifact, or inscription exists. LDS apologist efforts (Ferguson’s NWAF, Heartland Group’s Zarahemla dig, Yemen’s “Bountiful”) found nothing. DNA confirms Native Americans descend from Asia, not Israel. The author contrasts this with abundant biblical confirmations, concluding the Book of Mormon describes a civilization that never left a trace because it never existed.
The King of Confidence: James Jesse Strang: Prophet, Pirate, and America’s Only Self-Crowned King
This post recounts the story of James Jesse Strang, a recent convert who, after Joseph Smith’s 1844 murder, claimed prophetic succession with a forged letter. He led thousands of followers, produced buried brass plates, and established a colony on Beaver Island, Michigan, where he crowned himself king in 1850. The post frames Strang as a frontier confidence man who exploited religious hunger and charismatic authority, offering a parallel to early Mormon succession struggles and highlighting the ease with which fabricated revelations and artifacts can attract devoted followers.
Following the LDS Prophets — With a Little Help from Artificial Intelligence
This essay responds to Elder Quentin L. Cook’s March 2026 BYU address, urging students to navigate the AI Age by following prophets, choosing truth, and using technology as a servant. Author Dennis Robbins embraces the counsel ironically: employing AI to rigorously examine LDS foundational claims against primary sources, biblical Christianity, and historical records. He questions modern prophetic authority versus biblical apostles, highlights doctrinal shifts and sanitization, and argues that information technology exposes rather than conceals inconsistencies—ultimately affirming classical Christian truth over the Restoration narrative.
Are Mormons Christian? The LDS Church Says Yes — Its Own Scriptures Say Otherwise
This post argues that despite LDS claims to Christianity, Mormon theology fundamentally contradicts historic Christian orthodoxy on seven key points: the nature of God (embodied, once a man vs. incorporeal Spirit), the Godhead (three separate Gods vs. one Trinity), creation (organization of eternal matter vs. ex nihilo), pre-mortal existence (spirit children vs. no preexistence), eternal marriage (required for exaltation vs. no marriage in resurrection), scripture (open canon with Book of Mormon vs. closed Bible), and human exaltation (becoming gods vs. Creator-creature distinction). The author concludes Mormonism is a separate religion, not a Christian denomination.
Lost in Translation: The Impossible Language at the Heart of Mormonism
This essay scrutinizes the Book of Mormon’s central claim of “Reformed Egyptian”—a script allegedly used by Nephites for a thousand years after Lehi’s family carried Egyptian-influenced writing from 600 B.C. Jerusalem to the Americas. It analyzes the Martin Harris–Charles Anthon episode, scriptural passages (1 Nephi 1:2; Mormon 9:32–34), and apologetic evidence like Palestinian Hieratic, Papyrus Amherst 63, and linguistic proposals. The piece argues that maintaining a complex scribal tradition in total isolation lacks historical precedent, produces no archaeological or linguistic trace, and conflicts with known patterns of ancient writing systems.
Prophets, Profits, and Secrets: Uncomfortable Similarities of Scientology and Mormonism
This essay draws striking parallels between Scientology and Mormonism, highlighting shared patterns of graded knowledge, financial pressure, and institutional secrecy. Scientology’s expensive “Bridge to Total Freedom” and OT levels (including Xenu teachings) mirror Mormonism’s temple rituals—Endowment, celestial marriage, and garments—revealed only after tithing compliance and worthiness interviews. Both movements venerate charismatic founders, face extensive ex-member testimonies of manipulation, and withhold controversial doctrines until after significant commitment, raising ethical questions about informed consent and control.
This essay examines the LDS Church’s vast wealth—estimated at $293 billion total, with ~$206 billion in investment reserves managed by Ensign Peak Advisors—built largely on mandatory tithing from members worldwide, including the poorest. It traces the shift from Joseph Smith’s failed Law of Consecration to modern financial opacity, critiques tying temple access to tithing, and contrasts institutional accumulation with biblical stewardship and the widow’s mite. The piece questions prophetic integrity and calls for transparency while acknowledging some positive Church contributions.
The Apostolic Fraud: How the LDS Church Reinvented an Office It Cannot Biblically Justify
This essay contends that the LDS Church’s restoration of the apostolic office through Joseph Smith is biblically and evidentially untenable. While claiming the same authority as New Testament apostles—conferred by Peter, James, and John—modern Quorum of the Twelve members fail to exhibit the defining miraculous signs: healing the sick, casting out demons, and raising the dead, which Jesus commanded and the early apostles consistently demonstrated publicly. It argues the apostolic role was foundational and non-repeatable, critiques reversed prophecies, and concludes the Church restored only the title and structure, not the substance, of true New Testament apostleship.
The Gates Did Not Prevail: A Biblical and Historical Case Against the LDS Great Apostasy Doctrine
This essay challenges the LDS doctrine of a total Great Apostasy after the apostles’ deaths, arguing it contradicts Christ’s explicit promises in Matthew 16:18 (“the gates of hell shall not prevail”) and Matthew 28:20 (“I am with you always”). It highlights New Testament provisions for ongoing leadership succession (2 Timothy 2:2), the Holy Spirit’s permanent presence, and historical continuity through patristic writings (Clement, Ignatius, Polycarp), manuscripts, and worship records. Without a complete loss of authority or truth, the essay concludes Joseph Smith’s restoration lacks a biblical or historical foundation, affirming the church endured as Christ promised.
“My Voice Is Always for Peace”: Joseph Smith, Romans 12:18, and the Violent Soul of Early Mormonism
This essay contrasts Joseph Smith’s June 1844 claim—“My voice is always for peace”—with the violent elements embedded in early Mormonism. It examines biblical peacemaking ethics from Romans 12:18, the Sermon on the Mount, and Acts, which call believers to absorb hostility rather than retaliate. The piece details the Danites paramilitary group, the blood atonement doctrine, the Oath of Vengeance in temple ceremonies, inflammatory rhetoric (e.g., Sidney Rigdon’s extermination speech), the Missouri conflicts, the Mountain Meadows Massacre, and Brigham Young’s orders against Native Americans. While acknowledging real persecution against Saints and modern LDS repudiations, it argues that early Mormon culture theologically normalized retaliation and militancy in ways diverging sharply from New Testament norms.
The Three Heavens of Mormonism: A Beautiful Idea Built on a Broken Foundation
This essay critiques the LDS doctrine of three kingdoms of glory (celestial, terrestrial, telestial) revealed to Joseph Smith in 1832 (D&C 76) as a creative but unbiblical innovation. It traces the vision to 19th-century influences like Sidney Rigdon’s Campbellite ideas and possible echoes of Emanuel Swedenborg, while arguing Joseph Smith misread 1 Corinthians 15:40–42, which contrasts earthly and heavenly bodies, not heavenly compartments. The piece highlights internal tensions, such as the dissolution of eternal families through exaltation and apotheosis, and contrasts the tiered system with the New Testament’s simpler hope of eternal life with Christ.
EXPOSING JOSEPH SMITH’S DECEPTION: The Book of Abraham’s Fictional Genesis
This essay argues that Joseph Smith’s Book of Abraham is a 19th-century fiction, not a translation of ancient Egyptian papyri purchased in 1835. Smith claimed the scrolls contained Abraham’s own writings, producing text with unique doctrines and publishing facsimiles with detailed interpretations. Egyptologists unanimously identify the surviving papyri as common Ptolemaic funerary documents—Books of Breathing and the Dead—unrelated to Abraham, with Smith’s facsimile explanations erroneous in nearly every detail. The piece critiques apologetic shifts (catalyst theory, missing scrolls) and contends the mismatch undermines Smith’s prophetic claims.
This essay dissects the 1828 loss of the first 116 pages of the Book of Mormon manuscript—dictated by Joseph Smith to Martin Harris—as a pivotal crisis in early Mormon history. It details Harris’s carelessness, Joseph’s panic, and the subsequent D&C 10 revelation claiming God had Nephi prepare backup “small plates” centuries earlier to thwart a satanic conspiracy altering the pages. The piece critiques LDS theories of divine foreknowledge, wicked alterations, and providential improvement as strained rationalizations. It argues the episode reveals Joseph improvising under pressure, creating narrative seams and theological conveniences that undermine claims of inspired translation.
This essay recounts the 1985 Mark Hofmann case: a master forger who deceived the LDS Church with hundreds of sophisticated fakes, including the Anthon Transcript and Salamander Letter, which portrayed Joseph Smith in folk-magic contexts. Church leaders, including prophets and apostles claiming divine discernment, purchased and initially authenticated the documents, some suppressing or reinterpreting embarrassing content. Facing exposure over unpaid forgeries like the McLellin Collection, Hofmann murdered document collector Steven Christensen and Kathleen Sheets with pipe bombs. The piece highlights the failure of prophetic gifts, contrasts with New Testament apostles, and questions institutional secrecy and claims of spiritual authority.
Embracing the Cross: A Challenge to the LDS Church’s Symbolic Reluctance.
This essay challenges the LDS Church’s historical and theological reluctance to embrace the cross as a central Christian symbol. It highlights the New Testament’s emphatic focus on Christ’s crucifixion as the site of substitutionary atonement—“It is finished”—contrasting this with LDS emphasis on Gethsemane suffering and avoidance of cross iconography. The piece traces the 20th-century “cross taboo” (rooted in anti-Catholic sentiment under McKay, McConkie, and Hinckley) against early Mormon use of crosses, critiques the shift to Gethsemane-centered atonement, and calls Latter-day Saints to reclaim the biblical centrality of Calvary as the power of God for salvation.
King James Copycat? The Truth Behind Joseph Smith’s “Translation” of the Bible
This essay critiques Joseph Smith’s “Joseph Smith Translation” (JST) of the Bible (1830–1833) as no genuine translation but a revision of the King James Version. Smith worked directly from a 1769 KJV edition without consulting Hebrew or Greek sources, dictating changes that introduced distinctly Mormon doctrines, harmonized parallels, and expanded narratives. Recent BYU research revealing extensive parallels with Adam Clarke’s popular Bible commentary further undermines claims of pure revelation. The piece argues the project reflects 19th-century religious creativity rather than restored ancient text, questioning Smith’s prophetic authority while contrasting it with rigorous biblical textual criticism.
The Wife Who Stayed: Emma Smith and the Fracturing of Mormonism
This essay explores Emma Hale Smith’s decision to remain in Nauvoo after Joseph’s 1844 martyrdom rather than join Brigham Young’s 1846 exodus westward. It traces her Methodist roots, education, marriage to Joseph, direct involvement in early translation, and growing opposition to plural marriage. Emma’s refusal stemmed from theological objections to polygamy, doubts about Young’s authority, property disputes, and personal loyalty to Joseph’s earlier teachings. The piece examines how her choice fractured the Restoration movement, shaped rival LDS and RLDS narratives, and cemented her legacy as either a fallen widow or faithful guardian of the original faith.
The MBA Prophet: Clark Gilbert’s Ascent to LDS Apostleship Without a Single Theology Credit
This essay critiques the February 2026 calling of Clark G. Gilbert to the Quorum of the Twelve Apostles, highlighting his impressive business credentials—Harvard DBA, expertise in disruptive innovation, BYU-Idaho presidency, Deseret News CEO role, and Church Education Commissioner—while noting his complete lack of formal theological training, biblical scholarship, or seminary education. It contrasts LDS apostolic selection, favoring corporate loyalty and management skills with New Testament models (e.g., Paul’s rigorous preparation) and other Christian traditions requiring deep scriptural mastery, questioning what truly qualifies one as a “prophet, seer, and revelator.”
This essay critically examines the LDS “burning in the bosom” (D&C 9:8-9) and Moroni 10:4-5 as the primary epistemological test for confirming the Book of Mormon and Joseph Smith’s claims. It argues this subjective emotional method—promising warm feelings or peace—bypasses rational, historical, and biblical scrutiny, creating an unfalsifiable circular test where lack of confirmation is blamed on insufficient sincerity. Contrasting it with scriptural testing of spirits (1 John 4:1) and objective evidence, the piece warns that similar feelings occur across contradictory religions and calls for grounding truth in the Bible rather than personal sensations.
Joseph Smith’s Kirtland Bank: Failed Enterprise of A False Prophet
This essay analyzes the Kirtland Safety Society (1836–1837), Joseph Smith’s failed banking venture in Ohio. Launched amid land speculation and debt from temple construction, the unauthorized “Anti-Banking Company” issued notes backed mostly by overvalued land with minimal specie reserves. Smith claimed divine revelation for its success, promising prosperity to faithful members. The bank collapsed rapidly amid runs, charter denials, and the Panic of 1837, causing massive losses, leadership apostasy (about one-third of top leaders), legal convictions, and Smith’s eventual flight from Kirtland. The piece argues that the episode reveals patterns of mismanagement and unfulfilled prophecy inconsistent with true prophetic authority.
The LDS Enigma of Orson Pratt: Did This Much Controversy Surround the NT Apostles?
This essay contrasts the LDS claim that its apostles represent Christ “just as” New Testament apostles with the turbulent career of Orson Pratt (1811–1881), an original member of the Quorum of the Twelve. Pratt’s life included a 1842 excommunication after a crisis involving Joseph Smith’s alleged plural marriage proposal to his wife Sarah (leading to his near-suicide), reinstatement, decades of public doctrinal clashes with Brigham Young (especially over Adam-God doctrine), official condemnation of his writings in 1865, and 1875 demotion in seniority to block succession. The piece argues that such internal conflict, politics, and reversals bear no resemblance to the unified, eyewitness-based foundational apostleship in the New Testament.
Moroni’s Golden Plates: History, Controversies, and Unanswered Questions.
This essay critically examines Moroni’s golden plates as Mormonism’s foundational yet “troublesome” artifact (per Richard Bushman). It traces Joseph Smith’s treasure-digging and folk-magic background—including his 1826 “glass looker” trial—showing how the plates narrative closely mirrors those practices in timing, rituals, seer stones, and guardian spirits. The piece highlights evolving accounts (e.g., angel named Nephi vs. Moroni), physical/logistical implausibilities, the lack of verifiable evidence, and theological contrasts with biblical scripture preservation. It lists persistent unanswered questions on translation, the sealed portion, and divine consistency, portraying the story as more aligned with 19th-century folklore than ancient history.
This essay provides a detailed biblical and theological critique of the LDS Church’s claim to living prophets and apostles with authority equal to biblical predecessors. It contrasts Old Testament prophets (divinely called, covenant mediators, miracle-attested, pointing to Christ) and New Testament apostles (eyewitnesses to the resurrection, foundational, performing signs) with modern LDS leaders. The piece questions administrative succession, the Great Apostasy narrative, ongoing revelation versus the closed canon, and whether current Quorum practices align with scriptural mandates, arguing the Restoration model represents a fundamental departure from biblical patterns of authority.
This essay portrays Joseph Smith as a “failed polygamist,” arguing that plural marriage arose from uncontrolled sexual desire rather than divine revelation. Between 1833 and 1844, Smith entered into 30–40 plural unions, including marriages to teenagers and at least eleven polyandrous relationships with already-married women—often without Emma’s consent and in direct violation of the rules outlined in D&C 132. The piece highlights the Fanny Alger affair, evolving revelation timelines, and the striking absence of documented children from these unions, undermining the stated purpose of “raising up seed.” It presents polygamy as opportunistic theology rather than restored biblical practice.
Absence of Scriptural Precedent for Latter-day Saint Temple Rituals
This essay argues that Latter-day Saint temple rituals lack any biblical precedent and represent 19th-century innovations. It contrasts the singular Jerusalem Temple—centered on animal sacrifices under the Mosaic covenant—with the LDS multi-temple system featuring proxy baptisms, endowment ceremonies, celestial marriages, and secret tokens/passwords. The piece highlights how the New Testament presents Christ as the fulfillment of the temple system and believers themselves as God’s temple. It traces key LDS elements (washings, anointings, garments, gestures) to Freemasonry shortly after Joseph Smith’s 1842 initiation, concluding these practices are restorations of neither ancient Israelite nor early Christian worship.
The Most Prominent Latter-day Saint Defectors: Who? Why? Where?
This essay profiles twenty of the most prominent Latter-day Saint defectors—scholars, celebrities, high-ranking leaders, and activists—who have left the LDS Church over recent decades. It highlights figures like Jerald and Sandra Tanner and examines common reasons for their departures: access to troubling primary sources on Joseph Smith’s polygamy, historical inconsistencies, the Book of Abraham, financial opacity, and social issues such as LGBTQ+ policies. The piece argues these high-profile exits, amplified by the internet, reveal deep cracks in the church’s truth claims and institutional credibility.
This essay offers a comprehensive critical examination of the Pearl of Great Price, one of the LDS Church’s four standard works. It analyzes the Book of Moses (as Joseph Smith’s inspired Bible revision), the controversial Book of Abraham (linked to Egyptian funerary papyri), Joseph Smith—History, and the Articles of Faith. Drawing heavily on Utah Lighthouse Ministry critiques, it highlights textual revisions, 19th-century anachronisms, cosmological borrowings, and the Book of Abraham’s failed translation claims. The piece also addresses its historical use in justifying racial priesthood bans and questions the collection’s divine origin versus 19th-century theological invention.
LDS Doctrine and Covenants: A Critical Examination of Scripture, History, and Textual Changes
This essay critically examines the Doctrine and Covenants as a modern collection of Joseph Smith’s revelations, positioned as the “constitution” of the LDS Church. It details its evolution from the 1833 Book of Commandments through multiple editions featuring significant textual revisions, additions, deletions, and doctrinal shifts—such as the removal of the Lectures on Faith and replacement of the monogamy statement with Section 132 on plural marriage. Drawing on Utah Lighthouse Ministry’s “Changing the Revelations,” it highlights thousands of alterations, raising questions about the integrity of claimed divine revelations and prophetic consistency.
This article examines the claim that leaders of The Church of Jesus Christ of Latter-day Saints act as God’s infallible spokesmen. It contrasts modern prophetic statements with historical shifts in doctrine, arguing that “prophetic” guidance often reflects contemporary social pressures rather than divine revelation. By highlighting instances where previous “eternal” truths were later disavowed, the author challenges followers to prioritize personal conscience and objective truth over blind institutional obedience to ecclesiastical authority.
This article provides a comparative study of angelology, highlighting the distinct ontological differences between traditional Christian and Latter-day Saint doctrines. While traditional Christianity views angels as a separate, non-human order of spiritual beings created by God, Latter-day Saint theology posits that angels are humans in different stages of progression—either pre-mortal spirits or resurrected personages. This analysis underscores how these differing views of celestial beings reflect broader disagreements regarding the nature of God and humanity.
The article examines the growing divide between mainstream Mormonism and the Fundamentalist Church of Jesus Christ of Latter-Day Saints (FLDS). It argues that while the LDS Church abandoned polygamy and sought social acceptance, the FLDS preserved early Mormon teachings and practices, especially plural marriage. The essay traces historical roots, theological disputes, and cultural separation between the groups, portraying the schism as a conflict over prophetic authority, doctrinal continuity, and the meaning of authentic Mormon identity in the modern world.
A Psychological Profile of Latter-day Saint Founder, Joseph Smith, Jr.
The article presents a psychological analysis of Joseph Smith Jr. using modern personality frameworks and historical sources. It argues that Smith displayed charisma, high openness, emotional volatility, and strong narcissistic traits that shaped his religious leadership. The essay contrasts official LDS portrayals with critical historical accounts involving treasure-digging, evolving vision narratives, financial controversies, and polygamy. It concludes that Smith was a gifted but deeply controversial figure whose personality profoundly influenced Mormonism’s doctrines, structure, and enduring legacy.
The Holy Spirit in Latter-day Saint Theology: A Comparative Perspective To Traditional Christianity
The article compares Latter-day Saint teachings about the Holy Spirit with traditional Christian theology. It explains that mainstream Christianity generally views the Holy Spirit as coequal and consubstantial within the Trinity, while LDS theology teaches that the Holy Ghost is a distinct spirit personage within the Godhead. The essay highlights differences involving revelation, spiritual gifts, authority, and salvation, arguing that Mormonism preserves a more literal and personal understanding of divine beings and spiritual interaction.
The article evaluates LDS historical and theological claims through biblical scholarship, archaeology, church history, and textual criticism. It argues that Mormonism’s foundational claims—including the Great Apostasy, priesthood restoration, and Book of Mormon historicity—lack sufficient historical evidence and conflict with traditional Christianity. The essay contrasts LDS teachings with orthodox Christian doctrine, emphasizing the continuity of early Christianity and the sufficiency of the New Testament. It concludes that Mormonism represents a theological innovation rather than a restoration of original apostolic Christianity.
A Comparative Theological Analysis of Latter-day Saint and Historic Christian Eschatology
The article compares Latter-day Saint and historic Christian teachings about the end times, resurrection, judgment, and eternal destiny. It explains that traditional Christianity generally teaches a final division between heaven and hell based on faith in Christ, while LDS theology presents a multi-tiered afterlife with celestial, terrestrial, and telestial kingdoms. The essay also contrasts views on Christ’s millennial reign, exaltation, prophetic authority, and salvation, concluding that Mormon eschatology represents a significant theological departure from historic Christian doctrine and biblical orthodoxy.
Ordinances and Sacraments in Latter-day Saint and Historic Christian Theology
The article compares LDS ordinances with traditional Christian sacraments, emphasizing differences in authority, covenant theology, and salvation. It explains that historic Christianity generally recognizes sacraments as channels of divine grace, while Latter-day Saints view ordinances as covenantal acts performed through restored priesthood authority. The essay contrasts practices such as baptism, communion, temple rites, and eternal marriage, arguing that Mormonism expands sacramental theology beyond historic Christianity through additional ordinances tied to exaltation, eternal families, and salvation for the dead.
The article compares LDS and historic Christian teachings on marriage and family, emphasizing differing views of eternal relationships, gender roles, and salvation. It explains that traditional Christianity generally sees marriage as a sacred earthly covenant, while Latter-day Saint theology teaches eternal marriage and family continuation beyond death through temple sealings. The essay also contrasts teachings on celibacy, exaltation, and divine parenthood, arguing that Mormon theology places family structure at the center of eternal progression in ways distinct from orthodox Christian doctrine.
A Systematic Examination of Latter-day Saint Anthropology Versus Orthodox Christian Doctrine
The article contrasts Latter-day Saint anthropology with orthodox Christian teachings about human nature, divine potential, and pre-mortal existence. It explains that LDS theology teaches humans are literal spirit children of God with the potential for exaltation and godhood, while traditional Christianity emphasizes the Creator-creature distinction and humanity’s fallen condition. The essay compares doctrines of theosis, salvation, embodiment, and eternal progression, concluding that Mormon anthropology presents a radically different understanding of human identity, destiny, and relationship to God than historic Christian orthodoxy.
A Systematic Examination of LDS Priesthood Theology in Light of Orthodox Christian Doctrine
The article compares LDS priesthood theology with orthodox Christian teachings on spiritual authority and church leadership. It argues that Latter-day Saints teach a restored Aaronic and Melchizedek priesthood transmitted through divine authority, while historic Christianity views priesthood fulfillment as centered in Christ and shared spiritually among believers. The essay contrasts apostolic succession, ordinances, temple authority, and salvation, concluding that Mormon priesthood theology represents a major doctrinal departure from New Testament Christianity and historic Christian understandings of ecclesiastical authority.
Examining the Biblical Case for Demonic Influence in the Religious Claims of Joseph Smith
The article examines whether Joseph Smith’s religious claims could reflect demonic influence when evaluated through a conservative biblical framework. It surveys Smith’s visions, angelic encounters, folk magic practices, and doctrinal innovations, comparing them with biblical warnings about false prophets, deceptive spirits, and “angels of light.” The essay argues that significant LDS teachings diverge from historic Christianity and contends these differences may indicate spiritual deception rather than divine revelation. It concludes by urging discernment through scripture and traditional Christian doctrine.
The article examines LDS teachings on scripture and authority in comparison with orthodox Christian doctrine, focusing on how each tradition defines ultimate religious authority. It argues that Latter-day Saints expand scriptural authority beyond the Bible to include additional canon and ongoing revelation, while historic Christianity emphasizes the Bible as the final written authority interpreted through apostolic tradition. The essay critiques LDS claims of restored authority, asserting they diverge from early Christian practice and established doctrinal continuity in the ancient church.
The article presents a comparative theological analysis of Latter-day Saint (LDS) soteriology and historic Orthodox Christian doctrine, arguing that the two systems differ fundamentally in their understanding of salvation. It explains that Orthodox Christianity views salvation as union with God through grace, healing, and theosis, while LDS theology emphasizes covenant obedience, ordinances, and exaltation toward godhood. The essay contends these frameworks rest on incompatible assumptions about human nature, divine embodiment, and authority. It concludes that the differences create an “unbridgeable chasm” between the two traditions in their doctrines of redemption and eternal destiny.
The article examines LDS cosmology and doctrine of pre-existence compared with orthodox Christianity. It explains LDS belief in premortal spirit existence, spirit children of God, council in heaven, and material eternal universe, contrasting with orthodox Christian teaching that humans are created at conception and have no prior existence. It argues these frameworks imply fundamentally different views of God, creation, and human identity, concluding that the two systems are incompatible and represent an unbridgeable doctrinal divide.
The article compares Latter-day Saint sacrament practice, which uses bread and water, with Orthodox Christian Eucharistic tradition using bread and wine. It examines theological meanings of the elements, emphasizing symbolism in practice versus sacramental theology in traditional Christianity. scriptural foundations, historical development, and doctrinal implications, arguing that differing elements reflect deeper divergences in views of priesthood authority, covenant, and Christ’s presence in communion. It concludes that the practices express distinct theological frameworks about grace and remembrance.
The article argues that Latter-day Saint (LDS) Christology diverges significantly from historic orthodox Christianity, especially on the nature of Christ’s divinity and relationship to the Father. It claims LDS teachings present Jesus as a distinct, embodied divine being within a Godhead rather than the coequal, consubstantial second person of the Trinity. It frames this difference as a shift in metaphysical assumptions that reshapes salvation, revelation, and authority. Ultimately, it concludes that the divide is not merely semantic but represents fundamentally different definitions of who Christ is and how He relates to God and humanity.
The article critiques Latter-day Saint theology by contrasting its understanding of God with historic orthodox Christian doctrine. It argues that LDS teachings depict the Godhead as distinct embodied beings united in purpose, differing from the Nicene doctrine of one divine essence shared by Father, Son, and Holy Spirit. It further claims this divergence reshapes views of divine unity, salvation, and revelation within Christianity. Ultimately, it concludes that the two frameworks are theologically incompatible, and implications remain.
The Architecture of Belief: Cultural Affiliation, Identity, and the LDS Faith
The article argues that Latter-day Saint belief functions less as a purely doctrinal system and more as a lived “architecture of belief” shaped by culture, identity, and social formation. It emphasizes that LDS faith operates through practices, narratives, and community structures that deeply shape how adherents interpret God, purpose, and truth. The piece contrasts this with assumptions that religion is only intellectual assent, suggesting instead that belief is embodied and culturally embedded. Ultimately, it frames LDS identity as inseparable from its religious worldview and communal experience, making faith both theological and cultural at once.
The article argues that Latter-day Saint theology offers a distinctive framework for understanding demons that diverges from traditional Christian demonology. It explains that Satan and his followers are spirit beings who rebelled in a premortal existence and were cast out, losing physical embodiment but continuing to influence humanity. The piece emphasizes LDS teachings on agency, temptation, and spiritual opposition as central to explaining evil. It also critiques modern skepticism toward demonic realities, suggesting it reflects a broader cultural shift away from supernatural belief. Ultimately, it frames LDS demonology as structured, coherent, and rooted in restoration scripture and prophetic teaching.
A Philosophical Inquiry into the Ontological Problems of Latter-day Saint Theology: The Other Gods
The article argues that Latter-day Saint theology faces serious ontological problems, particularly in its doctrine of multiple gods and eternal progression. It claims Mormon cosmology implies an infinite regress of divine beings with no ultimate uncaused God. It critiques the idea that God was once a man and that humans can become gods, suggesting this reduces divinity to a developmental status rather than a necessary being. It concludes that this framework undermines classical theism and coherent metaphysical grounding.
A Critical Examination of Joseph Smith Restoration Claims in Light of New Testament Theology
The article argues that Joseph Smith’s Restoration claims are inconsistent with New Testament theology, which it presents as complete, final, and sufficient. It contends that the apostolic gospel was delivered “once for all” and fully entrusted to the early church, leaving no need for later correction or supplementation. The piece critiques key LDS doctrines—such as priesthood restoration, additional scripture, and expanded salvation ordinances—as lacking biblical support. It concludes that New Testament teaching affirms a finished revelation in Christ and the apostles, making restoration theology theologically unnecessary and historically unsupported.
The Psychology of Faith Formation: Examining Belief Development of Latter-day Saints.
The article presents faith formation among Latter-day Saints as a developmental and psychological process shaped by cognition, emotion, and social environment rather than a single moment of conversion. It argues that belief is built through repetition, testimony sharing, ritual participation, and community reinforcement, which gradually stabilize religious meaning. It also explores how doubt, life transitions, and exposure to competing worldviews can reshape or destabilize belief structures. Ultimately, it frames LDS faith development as a dynamic interaction between individual psychology and communal religious systems that continually reinforce or revise conviction over time.
Joseph Smith and the Foundations of Mormonism: A Critical Historical and Theological Analysis
The article argues that Joseph Smith’s Restoration claims are historically and theologically unnecessary, asserting that the New Testament presents a complete and final gospel delivered to the apostles and that early Christianity shows no evidence of a total apostasy or loss of essential doctrine. It further critiques priesthood restoration, additional scripture, and temple ordinances as later innovations lacking biblical or historical support, concluding that Restoration theology conflicts with New Testament sufficiency and traditional Christian continuity.
Four Critical Doctrinal Differences Between Mormonism and Biblical Christianity
The article outlines four key doctrinal differences between Latter-day Saint theology and biblical Christianity. It identifies: 1) nature of God (Trinitarian orthodoxy versus LDS Godhead of distinct beings), 2) identity and role of Jesus Christ, 3) authority and revelation (biblical sufficiency versus additional scripture and modern prophets), and 4) salvation (grace alone through faith versus ordinances and exaltation). It concludes these differences are foundational, not merely interpretive, representing distinct theological systems in its analysis framework.
The King Follett Discourse: Did This One Sermon Prove Joseph Smith Was a Fraud?
This post analyzes Joseph Smith’s 1844 King Follett Discourse, noting its revolutionary claims: God was once a man who progressed to divinity, human intelligences are eternal (not created), and humans may become gods (“exaltation”). It argues these doctrines contradict biblical monotheism (e.g., Malachi 3:6, Isaiah 43:10) and the doctrine of special creation (Genesis 2:7). The post highlights internal problems (e.g., children remain eternally as children, contradicting LDS progression) and concludes that the discourse demonstrates Mormonism is a different religion, not a Christian denomination, and that by Smith’s own test (accuracy about God), he failed as a prophet.
A Biblical Refutation of LDS Doctrines on Divine Nature and Human Destiny
This post refutes LDS doctrines on divine nature and human destiny using biblical evidence. It argues against: universal divine sonship (John 1:12); human deification (Isaiah 43:10, contradicting Lorenzo Snow’s couplet); inherent “seeds of divinity” (Psalm 51:5); progressive cosmology (Malachi 3:6); and LDS tritheism (vs. Trinity). The author concludes these teachings constitute “another gospel” (Galatians 1:8), fundamentally altering God, humanity, and salvation by making exaltation dependent on works and ordinances rather than grace through faith alone.
The Hypocritical Stance on Seeking Truth: The LDS Church’s Dual Approach to Inquiry
This post highlights an LDS hypocrisy: members are urged to seek truth by praying about the Book of Mormon (Moroni’s promise), yet discouraged from reading “anti-Mormon” literature (critical history). This creates circular logic—the scripture validates itself—and shields members from verifiable church history. The author contrasts this with biblical exhortations (1 Peter 3:15) to defend faith with knowledge. LDS inquiry is thus conditioned on staying within doctrinal boundaries, contradicting its claimed freedom of inquiry and leaving members unprepared for external critique.
This post recounts the 1985 case of Mark Hofmann, a forger who sold fraudulent historical documents (including the “Salamander Letter”) to LDS leaders, then murdered two people with pipe bombs to cover his debts and fraud. The authors argue the LDS Church’s power in Utah led to a plea bargain avoiding trial—which would have exposed senior leaders’ gullibility. The church also suppressed evidence, withheld the real McLellin papers from investigators, and prioritized its reputation over justice, exemplifying “faith before facts.” Hofmann received life in prison.
Mapping the Unknown: Exploring the Geographical Enigma of the Book of Mormon
This post examines the lack of consensus on Book of Mormon geography, highlighting two main models: the Heartland (US Midwest) and Mesoamerica. It notes the LDS Church has no official position. Major challenges include: no archaeological evidence for specific civilizations or cities, anachronisms (steel, horses, wheat), and DNA evidence showing Native Americans descend from Asia, not Israel. LDS apologists offer speculative parallels (e.g., “deer” for horse), but mainstream scholars view the Book of Mormon as historically unlikely. The post concludes the geographical enigma remains unresolved.
10% of My Income, 100% of My Choice? Unveiling the Mormon Tithe.
This post critiques LDS tithing, arguing it deviates from biblical principles (Malachi 3) and early church definitions. Originally based on net worth or surplus, tithing now means 10% of income, mandatory for a temple recommend (required for exaltation). Leaders exempted themselves in 1845. The LDS Church has amassed a $100+ billion investment fund (Ensign Peak) while spending proportionally little on charity. Paying tithing is framed as a “law” with threats (D&C 64) of burning for non-payment, contradicting New Testament voluntary giving. The author concludes tithing functions as a coercive requirement for salvation, not freewill offering.
Unveiling the Controversies: Joseph Smith and the Enigmatic Kinderhook Plates.
This post examines the 1843 Kinderhook Plates incident, where six brass plates (later confessed as a hoax) were presented to Joseph Smith. LDS apologists claim Smith never seriously attempted translation. However, primary sources (William Clayton’s diary, Parley P. Pratt’s letter, Times and Seasons) document Smith examining them, “translating a portion,” and claiming they contained the history of a Hamite-Pharaoh descendant. The author argues this episode challenges Smith’s prophetic reliability, paralleling the Book of Abraham’s failed translation, and raises questions about the Church’s historical transparency and apologetic deflection.
This post reviews James White’s book Letters to a Mormon Elder, which uses a fictional correspondence format to examine LDS theology, the Book of Mormon, Joseph Smith’s claims, and historical issues. The book contrasts Mormon doctrines with biblical Christianity, addressing topics like polytheism, salvation by grace vs. works, and the nature of God. White draws on his extensive debating experience with Mormon apologists. The review recommends it as a resource for Christians dialoguing with Latter-day Saints and for Mormon readers, noting the online version includes added footnotes and links.