-Caveat Lector-
Hi !
There are several books about Mormonism online. They are below.
Sincerely, Neil Brick
This might be triggering for survivors of abuse. All accusations are alleged.
http://www.utlm.org/navonlinebooks.htm
Online Books
The Changing World of Mormonism by Jerald and Sandra Tanner, as printed by
Moody Press.
Mormon Claims Answered by Marvin Cowan.
Mountain Meadows Massacre by Josiah F. Gibbs. Originally printed in 1910,
this book details one of the worst massacres west of the Mississippi.
Introduction to 3,913 Changes in the Book of Mormon - Introduction covers how
and why changes were made to the Book of Mormon after its first printing. The
book 3,913 Changes in the Book of Mormon is a reproduction of an original
Book of Mormon with the changes marked, and is available through us.
>From : http://www.utlm.org/onlinebooks/changech22b.htm#Chapter 22
The Changing World of Mormonism by Jerald and Sandra Tanner, as printed by
Moody Press
Here are some excerpts:
These oaths have been greatly modified since Joseph Smith's time. The
changes were probably made within the last sixty years. Below are comparisons
of the oaths as they were published in Temple Mormonism in 1931 with the way
they are given today. The first oath we will deal with was printed as follows
in 1931:
"We, and each of us, covenant and promise that we will not reveal any of
the secrets of this, the first token of the Aaronic priesthood, with its
accompanying name, sign or penalty. Should we do so; we agree that our
throats be cut from ear to ear and our tongues torn out by their roots"
(Temple Mormonism, p.18).
This oath has been changed to:
"I, ----- (think of the new name) do covenant and promise that I will
never reveal the First Token of the Aaronic Priesthood, together with its
accompanying name, sign and penalty. Rather than do so I would suffer my life
to be taken" (Mormonism - Shadow or Reality? p.468).
The second oath was printed as follows by Paden in 1931:
"We and each of us do covenant and promise that we will not reveal the
secrets of this, the Second Token of the Aaronic Priesthood, with its
accompanying name, sign, grip or penalty. Should we do so, we agree to have
our breasts cut open and our hearts and vitals torn from our bodies and given
to the birds of the air and the beasts of the field" (Temple Mormonism, p.20).
This has been softened to:
"I, ----- (think of the first given name), do covenant and promise that I
will never reveal the second token of the Aaronic Priesthood, together with
its accompanying name, sign and penalty. Rather than do so I would suffer my
life to be taken" (Mormonism - Shadow or Reality? p.470).
The third oath, as printed in Temple Mormonism, p.20, read: "We and each
of us do covenant and promise that we will not reveal any of the secrets of
this, the First Token of the Melchizedek Priesthood, with its accompanying
name, sign or penalty. Should we do so, we agree that our bodies be cut
asunder in the midst and all our bowels gush out."
This oath now states:
"I covenant in the name of the Son that I will never reveal the first
token of the Melchizedek Priesthood or sign of the nail, with its
accompanying name, sign or penalty. Rather than do so I would suffer my life
to be taken."
Although the oaths are no longer as crude as they used to be, Mormons who
go through the temple still draw the thumb across the throat, stomach, etc.,
as they take these oaths and are told that "The representation of the
penalties indicates different ways in which life may be taken (Mormonism -
Shadow or Reality? p.468).
To the early Mormon people these oaths were a very serious matter. In a
discourse delivered December 13, 1857, Heber C. Kimball, a member of the
First Presidency, declared: "Judas lost that saving principle, and they took
him and killed him.... they actually kicked him until his bowels came out.
A person can only begin to imagine how serious these oaths must have been
to the Mormon people when the doctrine of "Blood Atonement" was practiced.
Now that the oaths have been modified and the practice of "Blood Atonement"
abandoned, the Mormon leaders do not have as much control over their people.
One of the oaths which was formerly taken in the temple ritual was the
source of so much trouble that the Mormon leaders finally removed it entirely
from the ceremony. This oath was printed in Temple Mormonism, page 21, as
follows: "You and each of you do solemnly promise and vow that you will pray,
and never cease to pray, and never cease to importune high heaven to avenge
the blood of the prophets on this nation, and that you will teach this to
your children and your children's children unto the third and fourth
generation."
One of the oaths which was formerly taken in the temple ritual was the
source of so much trouble that the Mormon leaders finally removed it entirely
from the ceremony. This oath was printed in Temple Mormonism, page 21, as
follows: "You and each of you do solemnly promise and vow that you will pray,
and never cease to pray, and never cease to importune high heaven to avenge
the blood of the prophets on this nation, and that you will teach this to
your children and your children's children unto the third and fourth
generation."
A great deal of testimony has been given concerning this oath, and
although all of the witnesses did not agree as to its exact wording, there
can be little doubt that such an oath was administered to the Mormon people
after Joseph Smith's death. John D. Lee related that the following occurred
after Joseph Smith's death:
... Brigham raised his hand and said, "I swear by the eternal Heavens that I
have unsheathed my sword, and I will never return it until the blood of the
Prophet Joseph and Hyrum, and those who were slain in Missouri, is avenged.
This whole nation is guilty of shedding their blood, by assenting to the
deed, and holding its peace." ... Furthermore, every one who had passed
through their endowments, in the Temple, were placed under the most sacred
obligations to avenge the blood of the Prophet, whenever an opportunity
offered, and to teach their children to do the same, thus making the entire
Mormon people sworn and avowed enemies of the American nation (The
Confessions of John D. Lee, p.160).
Some Mormon apologists have maintained that there was no "oath of
vengeance" in the temple ceremony, but the "Daily Journal of Abraham H.
Cannon" makes it very plain that there was such an oath. Under the date of
December 6, 1889, Apostle Cannon recorded the following in his diary:
About 4:30 p.m. this meeting adjourned and was followed by a meeting of
Presidents Woodruff, Cannon and Smith and Bros. Lyman and Grant.... In
speaking of the recent examination before Judge Anderson Father said that he
understood when he had his endowments in Nauvoo that he took an oath against
the murderers of the Prophet Joseph as well as other prophets, and if he had
ever met any of those who had taken a hand in that massacre he would
undoubtedly have attempted to avenge the blood of the martyrs ("Daily Journal
of Abraham H. Cannon," December 6,1889, pp.205-206).
Apostle Cannon went on to relate that Joseph F. Smith was about to murder
a man with his pocket knife if he even expressed approval of Joseph Smith's
death.
The oath of vengeance probably had a great deal to do with the massacre
at Mountain Meadows, in which about 120 men, women, and children were killed,
and other murders which were committed in early Utah (see Mormonism - Shadow
or Reality? pp.493-515, 545-59).
Joseph Smith Becomes a Mason
Although Joseph Smith's early writings are filled with material that
condemns secret societies, the presence of the Danite band among the Mormons
indicates that by 1838 his attitude toward secret societies had changed.
After Joseph Smith went to Nauvoo, he became a Mason, formed the Council of
Fifty, and established the secret temple ceremony. Mormon Apostle John A.
Widtsoe admitted:
Many of the Saints were Masons, such as Joseph's brother Hyrum, Heber C.
Kimball, Elijah Fordham, Newel K. Whitney, James Adams, and John C.
Bennett....
With the acquiescence of the Prophet, members of the Church already Masons
petitioned the Grand Master of Illinois for permission to set up a lodge in
Nauvoo. In answer they were granted permission, in October, 1841, to hold
lodge meetings; but it was March 15, 1842, before authority was given to set
up a lodge in Nauvoo and to induct new members. Joseph Smith became a member
(Evidences and Reconciliations, 1 vol., pp.357-58).
The following statement is recorded in Joseph Smith's History of the
Church, volume 4, page 551, under the date of March 15, 1842: "In the evening
I received the first degree in Free Masonry in the Nauvoo Lodge, assembled in
my general business office." The record for the very next day reads: "I was
with the Masonic Lodge and rose to the sublime degree" (vol. 4, p.552).
The Mormons who joined the Masonic Lodge soon found themselves in trouble
with other members of the fraternity. They had inducted large numbers into
the fraternity and had departed from some of the "ancient landmarks."
Finally, the Masons refused to allow the Mormons to continue "a Masonic Lodge
at Nauvoo" (Mormonism and Masonry, by S. H. Goodwin, p.34).
In Utah the Masons will not allow a Mormon to become a member of their
fraternity because of the things that happened in Nauvoo. One of the most
important reasons for this ban is that they feel Joseph Smith stole part of
the Masonic ritual and included it in his temple ceremony.
Masonic Ritual in the Temple Ceremony
The relationship between the Mormon temple ceremony and Masonry is too
close to be called a coincidence. The fact that both Mormons and Masons have
a temple in which they administer secret ceremonies is striking, but when we
compare the ritual and learn that Joseph Smith was a Mason, we are forced to
the conclusion that he borrowed from Masonry in establishing his temple
ceremony.
At any rate, the connection between Mormonism and Masonry can be briefly
summarized as follows:
1. Both Mormonism and Masonry have secret ceremonies that are performed
in secret temples.
2. The "Masonic emblems" are displayed on the walls of the Mormon temple.
3. The Mormon temple ritual is similar in many respects to that used by
the Masons.
4. Joseph Smith and many of the most prominent members of the Mormon
church were also members of the Masonic lodge.
5. Temple ceremonies were actually performed in the Masonic hall.
Reed Durham, who has served as president of the Mormon History
Association, has carefully examined the parallels between Mormonism and
Masonry. Although Dr. Durham still maintains that Joseph Smith was a prophet,
he has to admit that Masonry had a definite influence upon Mormonism
http://www.utlm.org/onlinebooks/changech19.htm#Animal Sacrifice After Christ
Animal Sacrifice After Christ
Animal sacrifice after the death of Christ is another Old Testament
practice that has found a place in Mormon beliefs. It was Joseph Smith
himself who taught this doctrine:
... it is generally supposed that sacrifice was entirely done away when the
Great Sacrifice ... was offered up, and that there will be no necessity for
the ordinance of sacrifice in [the] future: but those who assert this are
certainly not aquainted with the duties, privileges and authority of the
priesthood, or with the Prophets....
These sacrifices, as well as every ordinance belonging to the Priesthood,
will, when the Temple of the Lord shall be built,... be fully restored and
attended to in all their powers, ramifications, and blessings (History of the
Church, vol. 4, p.211).
In the Journal of Wandle Mace the following is recorded: "Joseph told
them to go to Kirtland, and cleanse and purify a certain room in the Temple,
that they must kill a lamb and offer a sacrifice unto the Lord which should
prepare them to ordain Willard Richards a member of the Quorum of the Twelve
Apostles" ("Journal of Wandle Mace," p.32, microfilmed copy at Brigham Young
University Library).
Joseph Fielding Smith said that "the law of sacrifice will have to be
restored.... Sacrifice by the shedding of blood was instituted in the days of
Adam and of necessity will have to be restored" (Doctrines of Salvation, vol.
3, p.94).
http://www.utlm.org/onlinebooks/changech10a.htm#Black Skin and the
Pre-Existence
On June 9, 1978, Mormon church leaders announced a very important change
in their doctrine concerning blacks. They stated that blacks would now be
given "all of the privileges and blessings which the gospel affords" (Deseret
News, June 9, 1978). Prior to that time blacks of African lineage were not
allowed to hold the Priesthood nor go through the temple even though they
lived exemplary lives. The Mormon position concerning blacks was clearly
stated in a letter written by the First Presidency on July 17, 1947: "From
the days of the Prophet Joseph even until now, it has been the doctrine of
the Church, never questioned by any of the Church leaders, that the Negroes
are not entitled to the full blessings of the Gospel" (Letter from the First
Presidency, quoted in Mormonism and the Negro, by John J. Stewart and William
E. Berrett, pp.46-47)
As we have previously brought out, in Mormon theology "a black skin is a
mark of the curse of heaven placed upon some portions of mankind" (Juvenile
Instructor, vol. 3, p.157). This idea comes directly from Joseph Smith's Book
of Mormon which says that the skins of the Indians became "dark, according to
the mark which was set upon their fathers, which was a curse upon them
because of their transgression ..." (Book of Mormon, Alma 3:6).
Although Mormon theology has taught that anyone born with a dark skin was
inferior, blacks of African lineage were placed at the bottom of the scale
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