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Criticism of Mormonism refers to criticism of the doctrines, practices, and histories of the denominations of the Latter Day Saint movement, in particular the largest denomination The Church of Jesus Christ of Latter-day Saints (LDS Church). The overarching criticism is that the faith was not divinely inspired, but instead was fabricated by founder Joseph Smith.

The movement has been subject to significant criticism since its early years in New York and Pennsylvania, due to the unusual doctrines and belief's taught by Joseph Smith, Jr., the movement's founder. Criticism continued after the church settled in Missouri, culminating in the 1838 Mormon War. After the church relocated to Illinois, criticism persisted and led to the assassination of Joseph Smith in 1844. After Smith's death, the Succession Crisis ensued, and various denominations of the movement struggled for power, levying criticisms against each other, primarily regarding authority or doctrine. In the late 1800's, many criticized the LDS denomination, the largest branch, for its practice of polygamy, and federal legislators actively began passing laws designed to weaken the LDS church. Throughout the history of the movement, critics have questioned the legitimacy of Smith's revelations, and the historicity of the Book of Mormon and the Book of Abraham. Notable 20th century critics include Jerald and Sandra Tanner, who published The Changing World of Mormonism. In recent years, the internet has provided a new forum for critics, including sites such as Exmormon.org. In modern times, criticism often focuses on claims of intolerant attitudes, racism, sexist policies, and secrecy.

Contents 1 Movement-wide criticisms 1.1 Criticism of sacred texts 1.1.1 Book of Abraham 1.1.2 Criticisms of the Book of Mormon 1.1.2.1 Archaeology 1.1.2.2 Genetics 1.1.2.3 Linguistics 1.1.2.4 Plagiarism 1.1.2.5 Credibility of witnesses 1.2 Criticisms of Joseph Smith 1.2.1 Conflicting accounts of the First Vision 1.2.2 Failed prophecies 1.2.3 "Money Digging" activities 1.2.4 Kinderhook Plates 1.3 Criticisms related to Christianity 1.3.1 Mormonism claimed to be a cult 1.3.2 Bible corrupted and incomplete 1.3.3 Authority 1.3.4 Nature of God 1.3.5 Salvation: faith vs. works 1.3.6 View of heaven 2 Criticisms specific to The Church of Jesus Christ of Latter-day Saints 2.1 Criticisms of doctrinal changes 2.1.1 Black priesthood policy reversal in 1978 2.1.2 Polygamy discontinued in 1890 2.2 Criticisms of past teachings 2.2.1 Polygamy 2.2.2 Adam and God are the same 2.2.3 Some sins not atonable 2.3 Criticism Related To Temple Practices 2.3.1 Masonic rituals 2.3.2 Ceremonies changed 2.3.3 Baptism for the dead 2.3.4 Baptism of Holocaust victims 2.3.5 Wedding attendance restricted 2.4 Finances 2.4.1 Coerced tithing 2.5 Access to historical documents 2.6 Suppression of dissent 2.7 Distortion of history 2.8 Scholarship questioned 2.9 Sexual repression 2.10 Sexism 2.11 Racism 2.11.1 Continuing racial issues 2.12 Homophobia 3 Criticisms specific to denominations other than LDS 4 References 4.1 Footnotes 4.2 Books 4.3 Web sites 4.4 See also

Main article: Book of Abraham

Critics claim that Joseph Smith fraudulently represented the Book of Abraham, a sacred Mormon text, as a divine document.^[1][2] Both non-LDS and LDS scholars have concluded that translations of surviving papyri that are portions of the source of the Book of Abraham are unrelated to the content of the book's text.^[3] Joseph Smith came into the possession of several Egyptian papyri, from which he claimed to translate the Book of Abraham,^[4][5] part of the modern Pearl of Great Price. The papyri were lost for many years, but in the late 1960s, portions of the papyri were discovered, accompanied by a bill of sale from Emma Smith (Joseph Smith, Jr.'s wife). The extant papyri, as well as the facsimiles preserved by Smith in the Pearl of Great Price, have been translated by modern Egyptologists, and have been conclusively shown to be common Egyptian funerary documents unrelated to the content of the Book of Abraham.^[6] Church scholars rebut these claims, by pointing out that Smith may have simply been using the papyri as inspiration; see Book of Abraham.

Main article: Archaeology and the Book of Mormon

Critics argue that aspects of the Book of Mormon narrative do not agree with modern archaeology and point out that mainstream archaeologists and anthropologists view the Book of Mormon as a work of fiction.^[7] The Book of Mormon contains an account of peoples who, in succeeding groups between 2200 BC and 600 BC, traveled from the Middle East and settled in the Americas. According to David Persuitte, the following accounts in the Book of Mormon are disputed by modern science^[8]:

• There were pre-Columbian peoples that were white, literate, and had knowledge of Hebrew and Egyptian languages and writing systems. (E.g. 1 Nephi 13:23 et. seq.)
• They smelted metal and made tools and weapons of iron, steel, and brass. (E.g. Ether 7:9, 10:23)
• They owned domesticated horses and cattle (see Horses in the Book of Mormon).
• They possessed chariots. (E.g. Alma 18:9-12)

Apologists point out that it is often difficult to obtain archaeological evidence to prove or disprove ancient events.^[9] Apologists respond further that there is a notable difference between Old World and New World archaeology in terms of epigraphic data, iconographic data, continuity of culture, and toponyms.^{[citation needed]} See Archaeology and the Book of Mormon.

Main article: Genetics and the Book of Mormon

Critics claim that the conventional Mormon view that Native Americans are solely descended from Hebrews in Jerusalem is inconsistent with genetic findings.^[10][11] In the late 1990s, scientists developed techniques to determine a person's ethnic background and history. Thus, it is possible to compare genetic evidence of the ethnic background of Native Americans with hypotheses of the origin of Book of Mormon peoples. The Book of Mormon suggests that most or all Native Americans descend from Middle Eastern peoples. Studies show that Native Americans have very distinctive DNA genetic markers inconsistent with this hypothesis.^[12] Most genetic studies show strong relations between Native Americans and Siberian peoples.^[13]

Apologists counter that this takes an overly simplistic approach to a complex problem, and that so many factors confound the approach and data that DNA evidence put forth thus far would not stand up under peer review.^[14] In addition, apologists do not dispute that other peoples may have been present in the Americas; these DNA tests challenge only one of several theories of Native American origins held among Mormons. The limited geography model, for example, leaves the door open for other peoples to inhabit the Americas concurrent with Book of Mormon civilization. See Genetics and the Book of Mormon.

Main article: Linguistics and the Book of Mormon

Critics contend that certain linguistic properties of the Book of Mormon provide evidence that the book was written by Joseph Smith, rather than translated from plates of gold.^[15] For example, the book contains linguistic similarities to the King James Bible. In some cases, passages of scripture in the Bible are duplicated in the Book of Mormon. Sometimes the source is acknowledged, as in the book of 2 Nephi, where 18 chapters of Isaiah are quoted. The English text is copied nearly verbatim from the Authorized Version, with minor changes in the majority of verses. In other cases, the source is not acknowledged, as in the case of seemingly anachronistic borrowings.

Apologists respond that these are direct or indirect citations from the Brass Plates - a compiled source of all the known prophets through about 600 BC; these plates shared content with the modern Bible, in addition to containing other books unknown to the Bible. See Linguistics and the Book of Mormon.

Main article: View of the Hebrews

Critics claim that the Book of Mormon, published in 1830, was partially plagiarized from an earlier book, View of the Hebrews, published in 1823. They contend the Book of Mormon contains concepts that are identical or nearly identical to View of the Hebrews.^[16][17] B.H. Roberts (1857-1933), an LDS scholar and Book of Mormon apologist, wrote "Book of Mormon Difficulties: A Study," later published as Studies of the Book of Mormon, in which he noted various parallels; see View of the Hebrews.

Main article: Three Witnesses

Critics claim that because the Three Witnesses to the Book of Mormon (Martin Harris, Oliver Cowdery, and David Whitmer) left the church during Joseph Smith's lifetime and called Smith a fallen prophet, their testimony as published in the introduction to the Book of Mormon should be called into question.^[18] Harris and Cowdery later returned to the fellowship of the church, although critics dispute the sincerity of their conversion.^[19]

Apologists respond that while the three witnesses each believed Smith became a fallen prophet at a certain point in time, none of them denied their testimony of the Book of Mormon or denied that Smith was a true prophet when he translated the book;^{[citation needed]} see Three Witnesses.

Main article: Joseph Smith

Critics allege that Joseph Smith invented Mormonism in order to gain money, women, and power.^{[20][21][22][23][24]} Apologists deny those allegations; see Joseph Smith.

Main article: First Vision

Critics claim that the existence of contradictory accounts of the First Vision proves that Smith fabricated the vision.^[25] These critics point out evidence that Joseph Smith did not speak about the First Vision until a decade after it was said to have occurred.^[26] Furthermore, the first published account came 22 years after it was said to have occurred, in 1842, shortly before Smith's death. Some of the accounts only mention a visitation by an angel, while others detail a visit by God the Father and Jesus Christ (as separate beings), as in Smith's 1838 account, the current officially accepted account by the LDS church.^[27] The earliest known account written by Joseph Smith himself indicates a visitation by one personage, Jesus Christ. Other details of this account differ from the official version.^[28]

Apologists respond that the varying accounts were intended for different audiences for different purposes, and as such Smith only spoke of the parts of the vision that were appropriate in that setting. See First Vision.

Critics, such as UTLM and IRR, contend that Joseph Smith could not be a genuine prophet because some of his prophecies did not come true, such as the following:^[29][30]

• A prediction that Christ would return to the Earth in 1891 (D&C 130:14-15)^[31]
• The mission of David Patten, who died before he could fulfill the prophecy^[32]
• The overthrow of the United States government and breakup of Congress for the wrongs committed on the Saints in Missouri^[33][34]
• The finding of treasure in Salem, Massachusetts (D&C 111)^[35]
• Pestilence, Hail, Famine & Earthquake to Destroy the Wicked in the United States within the lifetime of the generation of Joseph Smith^[36]
• Civil War Prophecy (England would join the war) (D&C 87)
• Saints would gather in Independence, Mo. and build Temple (D&C 84)

Main article: Early life of Joseph Smith, Jr.#Work_as_a_treasure_seeker_and_marriage_to_Emma_Hale

Critics claim that Joseph Smith's documented "money digging" activities^[37] lend support to the theory that he fabricated the Book of Mormon.^[38] He claimed to use a variety of methods to find treasure, including revelation through seer stones, and divining rods. In 1826, after a former business partner accused him of not coming through on a promise to find treasure, Smith was arrested, tried, and found guilty by a justice of the peace in Bainbridge, New York.^[39]

Mormon apologists respond that "money digging", other magic, and divining practices were common during the life of Joseph Smith,^{[citation needed]} or that it was a necessary part of his development in discerning good from evil.^[40] Additionally, apologists claim that the account of the arrest and conviction was fabricated, or mischaracterized in order to defame Smith.^[41]

Main article: Kinderhook Plates

Critics, including Fawn Brodie,^[42] the Tanners, and the Institute of Religious Research^[43] call Smith's ability to translate into question by pointing to a hoax involving the Kinderhook plates, artifacts planted in 1843 in an Indian mound near Kinderhook, Illinois. Designed to appear ancient, the plates were a forgery created by certain men from Kinderhook who were hoping to trick their Mormon neighbors in Nauvoo. These critics cite the following statement to demonstrate that Smith was making fraudulent translations: page 372 of the History of the Church (DHC) reads: "I [Joseph Smith] have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth".^[44]

Mormon apologists claim the relevant portion of the History of the Church, was actually written by William Clayton, Smith's scribe, despite being in Smith's voice, and cannot be fully attributed to Smith.^[45]

Main article: Mormonism and Christianity

Some critics refer to Mormonism as a cult^[46] (for a definition of cult in this context see Unmasking the Cults^[47]), citing historical events such as the Mountain Meadows Massacre,^[48] and the Blood oaths in temple ordinances before 1990 that require death penalties for disobedience. Apologists respond that the Blood Oaths have been removed from the Endowment, and that critics use subjective definitions of the term cult^[49] in "order to further [the critics'] message."

Some critics argue that Mormonism is not a legitimate Christian faith, because it incorporates other sacred texts in addition to the Old Testament and New Testament.^[50] Critics also claim that Mormons treat the Bible as incomplete and inaccurate,^[51] citing the fact that Joseph Smith called the bible "corrupted" and produced his own version of the King James Bible, altering several thousand verses.^[52] The Latter Day Saints believe that the Book of Mormon, the Pearl of Great Price and the Doctrine and Covenants are sacred texts with the same divine authority as the Bible. Mormons also believe that current and past leaders of their denominations are prophets, and that their prophecies are the word of God.

Main article: Mormonism and authority

Critics claim that Mormoms are wrong to deny the priestly authority of other Christian denominations.^[53] Joseph Smith claimed that other Christian denominations do not have authority to act in God's name because of apostasy, which the church teaches occurred not long after the deaths of the original apostles, and that this was prophesied in the Bible (see 2 Thessalonians 2:3 and Great Apostasy). Critics cite comments by church leader Bruce R. McConkie who wrote, "Mormonism is Christianity; Christianity is Mormonism; they are one and the same, they are not to be distinguished from each other in the minutest detail...". ^[54]

Main article: Nature of God

Mormons have been criticized for adopting an interpretation of the Trinity that is not recognized by most other Christian faiths.^[55][56] Mormons believe that God the Father, the Son, and the Holy Spirit are three different beings united in purpose, love, and perfection; they also believe that the Father (and Christ after his resurrection) has a physical body. (See Godhead (Latter Day Saints).) In contrast, Trinitarian theology teaches that God is one eternal spirit subsisting in three aspects; that the Father does not have a physical body; and that Jesus first assumed a physical body when he was born of the Virgin Mary, though he was coeternal with the Father and the Holy Spirit. See Nature of God.

Evangelical Christians criticize the Latter Day Saint view of salvation, which holds that there is no such thing as salvation without work,^{[citation needed]} contrary to evangelical belief that salvation can be obtained by faith alone.^{[citation needed]}

See Plan of salvation.

Other Christians criticize the faith's conception of heaven and immortality, arguing that the bible only permits heaven and hell, and does not support the 3-kingdom system described by LDS teachings (the Celestial Kingdom, the Terrestrial Kingdom, and the Telestial Kingdom).^{[citation needed]}

See Degrees of glory.

Critics claim that the LDS church changed some of its core doctrines for political, rather than spiritual purposes.^[57]

Main article: Blacks and Mormonism

Critics claim that the church's 1978 reversal of the policy of not allowing blacks to hold the priesthood was not divinely inspired as the church claimed, but simply a matter of political convenience.^[58] One critic points out that this reversal of policy occurred as the LDS church began to expand outside the United States into countries such as Brazil that have large, ethnically mixed populations and as the church prepared to open a new temple in São Paulo, Brazil.^[59]

Apologists respond that the policy was a practice supported by scriptural arguments, not a doctrine,^[60] and despite several church leaders throughout the 1950s and 1960s supporting its reversal, the policy was kept in place through 1978 because the Quorum of the Twelve felt a revelation was needed to change it.^[61]

Main article: 1890 Manifesto

Critics argue that the church's 1890 reversal of its policy on Polygamy was done for political, not divine, reasons, citing the fact that it happened in the midst of a lengthy battle with the federal government over property seizures and statehood.^[62] Critics point to the fact that soon after the church received the revelation that Polygamy was prohibited, Utah again applied for statehood, and this time the federal government did not object to starting the statehood process. Six years later, the process completed and Utah became a state in 1896.^[63] Critics also point out that soon after the church renounced polygamy, the federal government reduced its legal efforts to seize church property.^[64]

Apologists do not dispute that the change was a direct result of federal intervention and respond that the church was left with no choice. The 1887 Edmunds–Tucker Act was crippling the church and "something dramatic had to be done to reverse [the] trend."^[65] After the U.S. Supreme Court upheld the act in 1890, church president Wilford Woodruff issued the Manifesto. Woodruff noted in his journal that he was "acting for the temporal salvation of the Church".^[66]

See also Joseph Smith, Jr. and polygamy.

Critics claim that after the church publicly renounced polygamy in 1890, church authorities continued to authorize some plural marriages.^[67]

Apologists acknowledge that church leaders didnt fully adhere to the 1890 prohibition, but point out that after the Second Manifesto in 1906, anyone entering into a new plural marriage was excommunicated.

Critics argue that early church leaders established the practice of polygamy in order to justify behavior that would otherwise be regarded as immoral.^[68] Others^[69] criticize Joseph Smith for marrying at least 32 women during his lifetime, including several under the age of 16.^[70] He also entered into polyandrous marriages (that is, he married women who were already married to other men)^[71] that he warned some potential spouses of eternal damnation if they did not consent to be his wife,^[72] and that, in at least two cases, he married orphan girls that had come to live at his home.^[73] It is a point of debate whether Joseph Smith had sexual relations with these women. Critics point to various statements made by his polygamous wives as evidence that of impropriety. Sylvia Sessions Lyons, for example, gave an affidavit on her deathbed that her daughter Josephine was fathered by Joseph Smith^[74].

Apologists, such as Todd Compton, claim that evidence of sexual relations in Smith's plural marriages is sparse or unreliable, and argue that they were likely dynastic in nature^[75]. Compton also points out that Protestant denominations contemporary with early Mormonism also practiced polygamy, for example the early Anabaptists, and that Martin Luther himself sanctioned the practice.^[76]

Main article: Adam-God theory

Brigham Young taught on several occasions during the mid-1800s that God and Adam are the same being.^[77][78] Apostle Franklin D. Richards accepted the doctrine as taught by Young, stating in a Conference held in June 1854 that "the Prophet and Apostle Brigham has declared it, and that it is the word of the Lord" (emphasis in original).^[79] However, at the time of its first introduction, other leaders disagreed with the doctrine, including Apostle Orson Pratt, who expressed that disagreement publicly.^[80] The church has since officially repudiated this doctrine.

Main article: Blood Atonement

Brigham Young introduced the doctrine that there are some sins that cannot be atoned for through Jesus Christ.^[81][82] He taught that the only way to atone for such sins, a person would have to give up his or her life. The LDS church has since officially repudiated this doctrine.

Main article: Freemasonry and the Latter Day Saint movement

Critics allege that Joseph Smith copied parts of the Mormon temple endowment ceremony from Masonic rituals (such as secret handshakes, clothing, and passwords), and that this undermines the church's claim that the rituals were divinely inspired.^[83] Critics point to the fact that Joseph Smith was himself a Freemason^[84] prior to introducing the endowment rituals into Mormonism.

Apologists postulate that the handshakes (or tokens as they are called in the endowment), clothing, symbols, and passwords are of a common ancient origin^{[citation needed]} associated with the Temple of Solomon, and that Freemasonry and Mormonism came into knowledge of these rituals independently of each other.

Critics claim that the church's revision of the temple endowment ceremony over the years^[85] was done to obscure provocative practices of the early church.^[86]

Apologists acknowledge changes to the endowment ceremony and point out that Joseph Smith told Brigham Young the ceremony was "not arranged perfectly", and challenged him to organize and systemize it, which Young continued to do throughout his presidency.^[87]

Main article: Baptism for the dead

Some critics claim that Baptism for the Dead is not justified by the Bible.^[88][89] Apologists believe that 1 Corinthians 15:29 refers to this practice,^[90] as well as Malachi 4:5–6; John 5:25; 1 Peter 4:6.^[91]

See also: Mormonism and Judaism: Baptism for the dead.

Holocaust survivors and other Jewish groups criticized the LDS church in 1995, after discovering that the church baptized more than 300,000 Jewish holocaust victims.^{[92] [93]} After that criticism, church leaders put a policy in place to stop the practice, with an exception for baptisms specifically requested or approved by victims' relatives.^[94]

Jewish organizations again criticized the church in 2002 and 2004 for failing to honor the 1995 agreement.^[95] Church officials said that the post-1995 baptisms were isolated incidents where individual church members inadvertently failed to follow church policy.

Some critics claim that the LDS's policy on weddings is unreasonable, because relatives cannot attend the wedding if they are not members of the church.^{[96] [97]} Other critics claim that the attendance rules are unreasonable because members of the church cannot attend - even close relatives - if they have not paid their full tithe to the church.^{[98][99][100]} The church defends its rules by pointing out that temple admission, for all purposes, is limited to worthy church members, and by noting a church policy that permits couples to have an open house after the wedding, where rings may be exchanged (provided that no vows or ceremonies are performed).

Main article: Finances of The Church of Jesus Christ of Latter-day Saints

Some critics fault the church for not disclosing financial information to church members.^[101][102] Investigative reporters independently researched church finances in 1999 and estimated the annual revenue at $5 billion, and the total assets at $25 to $30 billion.^[103]

Most church revenue comes from tithes and fast offerings contributed by church members. These donations are transferred from local units directly to church headquarters in Salt Lake City, where the funds are centrally managed. In the United States, churches are not required by law to disclose financial information, and some other churches, such as the Vatican do not disclose information.^{[citation needed]} Most protestant denominations and local Catholic dioceses do provide full financial disclosure to members.^{[citation needed]}

The church employs an internal audit department that provides its certification at each annual general conference that church contributions are collected and spent in accordance with church policy. In addition, the church engages a public accounting firm (currently Deloitte & Touche) to perform annual audits in the United States of its not-for-profit,^[104] for-profit,^[105] and educational^[106][107] entities.

Some critics claim that the LDS church places too much emphasis on money, pointing out that the church denies certain privileges (such as a temple admission) to members that do not contribute 10% of their income (called a tithe) to the church.^[108] Some critics call this "coerced tithing" because admission to the Celestial Kingdom requires participation in certain ceremonies, and many of those ceremonies are performed only within LDS temples.^[109][110]

Critics complain that throughout the 20th century the church denied scholars access to many key church documents, and claim that to this day it refuses to publish Joseph Smith's diary.^[111]

Apologists acknowledge this past lack of access and point out that the Joseph Smith Papers project will provide access to Smith's journals.^[112]

Critics claim that the LDS church retaliates against members that publish truthful information that undermines church policies,^[113] citing excommunications of scientist Simon Southerton^[114] and biographer Fawn Brodie.^[115] Critics claim that the church suppresses intellectual freedom, citing the 1993 excommunication of "The September Six", including gay LDS historian D. Michael Quinn, and author Lavina Anderson.^[116] Anderson was the first to reveal that the LDS church keeps files on LDS scholars, documenting their questionable activities, and critics claim that "No other sizable religion in America monitors its followers in this way".^[117] Critics also point to the fact that the American Association of University Professors, since 1998, has put LDS-owned Brigham Young University on its list of universities that do not allow tenured professors sufficient freedom in teaching and research.^[118] Apologists reply that the LDS church, like any private organization, is entitled to determine its own membership, and that all excommunicated members were excommunicated only after a formal disciplinary hearing.

Critics allege the church distorts its history in order to portray itself in a more favorable light.^[119] For example, Jerald and Sandra Tanner allege that when the work History of the Church is compared to the original manuscripts from which it is drawn, "more than 62,000 words" can be identified that were either added or deleted,^[120] including systematic removal of events that portray Joseph Smith in a negative light.^[121] Apologists do not deny the existence of differences and attribute them to extensive annotations and edits by B. H. Roberts when he compiled the volumes. (See article History of the Church.)

Critics cite the selective use of Brigham Young's statements, presented in a manner to give the illusion that he was in favor of blacks joining the priesthood.^[122] Critics argue that the church attempted to discredit documented evidence that Joseph Smith was arrested, tried, and found guilty by a justice of the peace in Bainbridge, New York, in 1826.^[123] Certain changes within the church's religious texts have also been highlighted by critics, such as the title page of the 1830 edition of the Book of Mormon that described Joseph Smith as "Author and Proprietor" of the book, which was revised in subsequent editions to be "Translator",^[124] and the description of Oliver Cowdery's skill at using the divining rod found in the 1829 edition of the Book of Commandments, which does not appear in the corresponding section of the 1835 edition of the Doctrine and Covenants.^[125] Some critics allege that the church distorts history by omission, noting that the widely distributed church manual Teachings of the Presidents of the Church: Brigham Young, omits any mention of Young's polygamy, and that the book's chronological summary of Young's life includes the date of his first marriage, the date of the first wife's death, and the date of the second legal marriage, but omits mention of Young's dozens of other marriages.^[126] Apologists reply that LDS historians are gradually becoming more objective. (See New Mormon history.)

Main article: Foundation for Ancient Research and Mormon Studies

Critic Matthew Paulsen claims that the research activities of the Foundation for Ancient Research and Mormon Studies (FARMS) are not subjected to peer review, that FARMS limits peer review only to members of the LDS church, and that FARMS's primary goal is to defend the LDS faith rather than promote truthful scholarship.^[127] FARMS is a research institute within church-owned Brigham Young University. Molecular biologist Simon Southerton, a former LDS bishop and author of Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church said, "I was amazed at the lengths that FARMS went to in order to prop up faith in the Book of Mormon. I felt that the only way I could be satisfied with FARMS explanations was to stop thinking.... The explanations of the FARMS researchers stretched the bounds of credibility to breaking point on almost every critical issue".^[128]

FARMS supports and sponsors what it considers to be "faithful scholarship", which includes academic study and research in support of Christianity and Mormonism, and in particular, where possible, the official position of The Church of Jesus Christ of Latter-day Saints.

Main article: Sexuality and The Church of Jesus Christ of Latter-day Saints

Critics claim that the church takes a repressive stance towards sexuality, which may be psychologically unhealthy.^{[129] [130] [131]} Critics claim that the repressive attitude of the church may - in extreme cases - lead to suicide, as in the case of 16-year old Kip Eliason, who committed suicide because of the stresses that resulted when his LDS bishop told him that masturbation was sinful.^{[132] [133]}

Critics also point out that LDS church leaders said in 1982 that oral sex is prohibited,^[134] although that pronouncement has not been repeated since then.

Main article: Women and Mormonism

Some critics argue that the LDS Church treats women as inferior to men.^[135] Other critics claim sexism in the LDS church is demonstrated by absence of women in leadership roles, sexual abuse, lack of career opportunities, and poor family planning policies.^[136] Critics claim that, rather than increasing the responsibilities of women, the LDS church has recently decreased the autonomy that Mormon women had in areas such as welfare, leadership, training, publishing, and policy setting.^[137] Critics also point to comments such as those made by LDS leader Bruce R. McConkie, who wrote that a "woman's primary place is in the home, where she is to rear children and abide by the righteous counsel of her husband".^[138]

Apologists respond that while the church does teach that mothers are "primarily responsible for the nurture of their children", it also teaches that fathers and mothers are "equal partners" in the family.^[139] Church leaders also encourage women to obtain education and skills.

Some critics point to comments by certain church leaders as evidence that women are subject to different rules regarding entry into heaven. 19th-century leader Erastus Snow preached: "No woman will get into the celestial kingdom, except her husband receives her, if she is worthy to have a husband; and if not, somebody will receive her as a servant".^[140]

Apologists respond that the church has no such doctrine and that such comments do not represent the official position of the church.

Main article: Blacks and The Church of Jesus Christ of Latter-day Saints

Critics point out the church's former practice of denying the priesthood to blacks of African descent, which ended in 1978, as evidence that past LDS church policies were racist in nature. Before the change in policy, most other adult males in the LDS Church were given the priesthood and denying the priesthood to blacks prevented them from officiating in ordinances and from participating in LDS temple ceremonies.^[141] Critics cite quotes from church leaders such as Brigham Young who said, "You must not think, from what I say, that I am opposed to slavery. No! The negro is damned, and is to serve his master till God chooses to remove the curse of Ham...".^[142]

Those critics also illustrate church racism by quoting sections of the Book of Mormon which describe dark skin as a sign of a curse and a mark from God to distinguish a more righteous group of people from a less righteous group, and by citing passages describing white skin as "delightsome" while dark skin is portrayed as un-enticing.^{[citation needed]} Joseph F. Smith, president of the church, published his views that people with dark skin were less faithful in the pre-existence, and as such, did not warrant the blessings of the priesthood.^[143][144] Many other church leaders, historical and modern have spoken in favor of segregation and restrictions of the priesthood for men of African descent.^[145][146]

Apologists respond that these leaders were a product of their time and locale and that many leaders, including Joseph Smith, David O. McKay,^[147] and even initially Brigham Young, were not opposed to blacks receiving the priesthood.

See Blacks and The Church of Jesus Christ of Latter-day Saints: Modern LDS Church

Although the current LDS church policy now admits blacks to the priesthood, some black members are critical of the church because the church refuses to issue a written repudiation of racist doctrines, despite formal requests by black members to do so.^[148] One critical black church member contends that the church "refuses to acknowledge and undo its racist past, and until it does that, members continue to suffer psychological damage from it" and that "the church has not done enough to rectify its racist past".^[149]

The church today strongly opposes racism among its membership. They teach that all are welcome to come unto Christ, and speak harshly against those who harbor ill feelings towards another race.

Main article: Homosexuality and The Church of Jesus Christ of Latter-day Saints

Critics contend that the LDS church is homophobic.^[150][151] One critic cites a gay LDS church member who said, "I cannot comprehend our Father in Heaven endowing certain of his children with the unique characteristics of a gay person, then rejecting them."^[152] Other critics point out that the LDS church actively campaigns against same-sex marriage statutes, including donating $500,000 in 1998 towards a campaign to defeat such a referendum in Alaska.^[153]

The church accepts members with "same-gender attraction" and acknowledges such tendencies may not be a choice.^[154] However, homosexual behavior (just like extramarital heterosexual activity) is considered sinful.^[155]

Historian D. Michael Quinn hypothesized that early church leaders had a more tolerant view of homosexuality, and that several early church leaders and prominent members, including Louise B. Felt, May Anderson, Evan Stephens, and Joseph Fielding Smith (1899-1964), may have either had homosexual tendencies or were involved in homosexual relationships.^[156] Apologists do not dispute that some early members may have had homosexual tendencies, but they call Quinn's claim of tolerance a distortion of church history. They deny any acceptance from previous leaders of homosexual behavior, and state the current leadership of the church “is entirely consistent with the teachings of past leaders and with the scriptures.”^[157]

See Criticisms of Fundamentalist branch.

• Abanes, Richard (2003). One Nation Under Gods: A History of the Mormon Church. Thunder's Mouth Press. ISBN 1568582838. 
• Beckwith, Francis (2002). The New Mormon Challenge. Zondervan. ISBN 0310231949. 
• Bennett, John C. (2000). The History of the Saints: Or An Exposé of Joe Smith and Mormonism. University of Illinois Press. ISBN 025202589X. 
• Brodie, Fawn M. (1995). No Man Knows My History: The Life of Joseph Smith. Vintage. ISBN 0679730540. 
• Compton, Todd (1997). In Sacred Loneliness: The Plural Wives of Joseph Smith. Signature Books. ISBN 156085085X. 
• Krakauer, John (2003). Under the Banner of Heaven: A Story of Violent Faith. Doubleday. ISBN 0385509510. 
• Ostling, Richard and Joan (1999). Mormon America. Harper Collins. ISBN 0060663715. 
• Persuitte, David (2000). Joseph Smith and the Origins of the Book of Mormon (2nd Edition). McFarland & Company. ISBN 078640826X. 
• Quinn, D. Michael (1994). The Morman Hierarchy: Origins of Power. Signature Books. ISBN 1560850566. 
• Quinn, D. Michael (1997). The Morman Hierarchy: Extensions of Power. Signature Books. ISBN 1560850604. 
• Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. ISBN 0802412343. 
• Tanner, Jerald and Sandra (1987). Mormonism - Shadow or Reality?. Utah Lighthouse Ministry. ISBN 9993074438. 
• Wolverton, Susan (2004). Having Visions: The Book of Mormon : Translated and Exposed in Plain English. Algora. ISBN 0875863108. 

Critical websites Affirmation - Gay and Lesbian Mormons CARM.ORG - Christian apologetics site Concerned Christians - Evangelical ministry of former Mormons Contender Ministries - Evangelical ministry critical of Mormonism Exmormon.org - For those who have left the LDS Church The Exmormon Foundation - Critics of Mormonism Living Hope Ministries - Critics of Mormonism Mormonism Research Ministry - Critics of Mormonism The Mormon Curtain - Critics of Mormonism

Mormons in Transition - Critics of Mormonism Nauvoo Christian Visitors Center - Critics of Mormonism Post-Mormon organization - Support for ex-mormons Rethinking Mormonism - Criticisms of the LDS church Salamander Society - Critics of Mormonism Utah Lighthouse Ministry - Maintained by Sandra Tanner Apologetic websites Brief historiography of anti-Mormonism - Maintained by Jeff Lindsay The Foundation for Apologetic Information & Research (FAIR) Foundation for Ancient Research and Mormon Studies (FARMS)

Notable critics Richard Abanes Fawn Brodie Ed Decker Bill McKeever Richard Packham Jerald and Sandra Tanner Jacob Weisberg

Other Criticisms Criticism of Religion Criticism of Judaism Criticism of the Catholic Church Criticism of the Southern Baptist Convention Criticism of Atheism Criticism of Christianity Criticism of Islam Criticism of Hinduism

Miscellaneous Anti-Mormon Book of Mormon Ex-Mormons Jesus in The Church of Jesus Christ of Latter-day Saints Book of Abraham The Book of Mormon and the King James Bible The God Makers (film)

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