Unveiling Mormonism

PursueGOD Podcasts
PursueGOD Podcasts
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Join Ross Anderson and Bryan Dwyer, pastors with over 50 years of combined ministry experience in Utah, as they take a deep dive on everything Mormon – from theology to history to culture. New topic every Monday.

  1. 19h ago ·  Bonus

    How Can I Be Saved? (Pursuit 06) - The PursueGOD Truth Podcast

    What is the difference between knowing about Jesus and actually being saved by Him? In this comprehensive episode of the PursueGOD Truth Podcast, Pastor Bryan tackles the single most defining question of human existence: What is saving faith? Many sincere people confuse historical awareness and intellectual agreement with true spiritual rebirth, remaining on the "sinking ship" of self-sovereignty despite knowing about the "lifeboat" of Christ. Moving through core biblical principles, this single-host deep dive dismantles religious myths, explores the primal motivation of God's love, unpacks the true heart of repentance, highlights the power of public confession, and celebrates the radical gift of pure grace—proving that no past is too dark and no faith is too fragile for God’s saving power. -- The PursueGOD Truth podcast is the “easy button” for making disciples – whether you’re looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org. Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series. Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship. Got questions or want to leave a note? Email us at podcast@pursueGOD.org. Donate Now -- Key TakeawaysMental Assent is NOT Saving Faith: Agreeing that Jesus existed or died on a cross doesn't save you; you must move from intellectual agreement to active, personal trust.God’s Love is the Primal Motivation: Salvation originates in God’s unprompted love , not in human performance or transactional religious rituals.Repentance is a Mind Shift (Metanoia): Biblical repentance is not merely feeling guilty or regretful; it is a complete $180 degree turn away from self-sovereignty toward God.Confession Means Agreement (Homologeō): Declaring "Jesus is Lord" means saying the same thing God says about Jesus and yielding absolute allegiance to Him over every worldly power.Salvation is 100% Grace (Charis): Because humanity is spiritually dead in sin, salvation cannot be earned or partially paid for; it is an unmerited gift received through faith alone.Object Over Intensity: The safety of your salvation rests on the solid rock of Jesus—the object of your faith—not the emotional strength or intellectual perfection of your belief.

    How Can I Be Saved? (Pursuit 06) - The PursueGOD Truth Podcast

  2. 2d ago

    Kacy’s Story: Jesus and the Checklist

    Kacy grew up in a 98% LDS community in Idaho, was baptized at eight, attended BYU-Idaho, married in the temple, and checked nearly every box of a faithful LDS life. But during COVID, questions about church leadership eventually pushed her to start searching for answers outside of Mormonism. As she began reading the Bible for herself, she wrestled with the Trinity, grace, and the identity of Jesus—and slowly realized that the Jesus she was discovering in Scripture was different from the one she had always known. -- The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism. Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series. Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship. Got questions or want to leave a note? Email us at podcast@pursueGOD.org. Donate Now --

  3. Sep 1

    Replay: More Evidence Against the Book of Mormon

    Note: Much of the content in this podcast can be found in show participant Ross Anderson’s book Understanding the Book of Mormon The Book of Mormon claims to be an ancient scripture that tells the story of God’s people in the American continent. It was engraved on gold plates and translated by Joseph Smith through the “gift and power of God.” In fact, Smith claimed that “the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book” (History of the Church, 4:461). LDS missionaries seek converts by urging them to read BoM and pray about its divine authenticity. Anachronism Anachronism = events or objects that appear out of the proper time period in which one would expect themSynagoguesAlma 16:13 = Nephite evangelists preached repentance in synagogues, “which were built after the manner of the Jews”Nephites were descended from Jews → were Jewish (according to story)But synagogues were not developed in Judaism until 400 years after Nephites left JerusalemHow could the writer have know HOW the Jews built their synagogues?Plants / AnimalsMosiah 9:9 “And we began to till the ground, yea, even with all manner of seeds: with seeds of corn and of wheat and of barley.”Wheat and barley were brought to America by EuropeansSheep / goats / cattle / swine → introduced to America by EuropeansEconomy → use of money (coinage) vs. barter 18th Century IdeasSince its publication, observers have noted that BoM contains many parallels to 19th c. American lifeAlexander Campbell: JS wrote into the BoM “every error and almost every truth discussed in New York for the last ten years”BoM decides all the great theological / social controversies of the ageReflects 19th c. theological & political themesOffers guidance on democracy, socialism, capitalism, various Protestant controversies like infant baptism, Calvinism, miracles, the fall of humankind, call to ministry, Unitarianism, etcSermons by Nephite prophets echo closely the form & language of 19th c. evangelistsConversion experiences described in BoM are similar to spiritual awakenings commonly reported in American revival movement of early 1800sWhy are the contents of an ancient work so closely tied to the concerns of one American generation? Literary SourcesA View of the Hebrews (1823) by Ethan Smith (Read it here)Argued that Native Americans descended from lost 10 tribes of IsraelThis was a pretty common view in early 1800sBoM shares several thematic elementsExtensive quotations from IsaiahThe New World peopled from the Old World by long sea voyageA religious motive for that migrationMigrants divided into civilized and uncivilized groups with long wars between themEventual destruction of the civilized by the uncivilizedAssumption that Native Americans are descended from these Israelite peopleRecord a change of government from monarchy to republicSuggest the gospel was preached in ancient AmericaIt is unknown whether JS had access to a copy of View of the HebrewsBut even if BoM was not directly inspired by it, the ideas expressed in it were common and popular in 19th century America; reflected in dozens of booksHistory of the American Indians (1775) by James AdairSpecific words and phrases describing Indian fortifications - same in bothMany other parallelsThe Wonders of Nature (1825) by Josiah PriestSimilarity in several passages → a pure coincidence?The Golden Pot (1827 eng trans), by ETA HoffmanSeveral alleged similarities in this story compared to the story of how the BoM / gold plates came forth Bible AnachronismsAspects of how the BoM interacts with the Bible → don’t reflect JS’s timesKJV language = KJV translated in 1611, 210+ years before BoMEnglish had changed quite a bit → compare reading American lit from that timeLast of the Mohicans / The Scarlet Letter / Legend of Sleepy HollowBut BoM is written in full-on KJV styleKJV the predominant translation → extremely wide circulationIt was how Scripture soundedWhy would BoM not reflect the common language of JS’s time?If not a conscious attempt to make it sound like ScriptureBoM contains verbal parallels to the 1611 preface to KJVWords / phrases in the preface, but not in the KJV text of BibleWhich, of course, ancient writers would not have had access toBoM has a timeline → approx dates when events took placeAlma 12-13 (dates) draws heavily on the book of HebrewsA variety of BoM’s theological statements draw from / depend on interpretations already present in the NTProphecies from 1-2 Nephi (600-5454 BC) about coming of Jesus Christ use language recorded in NTReads more like a Xian doc vs a Jewish docIn a sense, these BoM prophecies know too much detail about Messiah - far more than OT prophetsSuggests an author familiar with the fulfillment of the prophecies after the factBoM version of Sermon on MountSome changes are made: no ref to PhariseesBut many issues in BoM version that presuppose 1st-century Jewish cultural / religious contextGoing 2 miles when forced to go 1The “jot and tittle” of Scripture“Dogs” as a metaphor for GentilesEtc.Does the Bible have the same issues?The evidence of the Dead Sea Scrolls gives strong evidence of the reliability of the Bible See: “What Are the Dead Seas Scrolls?” -- The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism. Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series. Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship. Got questions or want to leave a note? Email us at podcast@pursueGOD.org. Donate Now --

  4. Aug 25

    Replay: Bullet-Proof Evidence Against the Book of Mormon

    Note: Much of the content in this podcast can be found in show participant Ross Anderson’s book Understanding the Book of Mormon The Book of Mormon claims to be an ancient scripture that tells the story of God’s people in the American continent. LDS challenge: “Either the Book of Mormon is what the Prophet Joseph said it is, or this Church and its founder are false, a deception from the first instance onward…Joseph must be accepted either as a prophet of God or else as a charlatan of the first order…” (Jeffrey R. Holland, “Christ and the New Covenant,” quoted in Ensign, September 2002, 14) To accept BoM is to accept JS as a prophet, and everything that he stands for. The Book of Mormon claims can be / should be tested. 1 Thess 5:21 “Test everything that is said. Hold on to what is good.” ArchaeologyBoM claims to be an ancient record of American continentFeaturing great cities, people at warArchaeology has failed to unearth any concrete evidence for BoMInscriptional evidence → names carved into stone monumentsExample: Sennacherib / Assyrians = names of Israel’s kingsNo BoM name every foundMaterial remains → walls / foundations of ancient citiesPlenty of ancient cities in America, but none that can be linked to BoMExample: BoM describes its people using gold, silver, iron, brass, copperThe mining, smelting, and casting of metal ores requires special tools / complex processes which leave traces in the archaeological recordScholars generally agree: metallurgy not introduced into America until several centuries after the BoM story endsAnimals → BoM mentions many different kinds of animals: cattle, sheep, goats, horsesNone have been found in any archaeological setting dating to BoM timesUnlike deer, jaguar, peccary, tapir, other native speciesThe horse have never been found depicted in any of 1000s of sample of artNew world archaeology is still a young sciencePerhaps some day some artifact or inscription will be found to validate the BoMBut so far, best LDS apologists can do = create aura of plausibility based on vague similaritiesBy contrast, archaeology has repeatedly demonstrated the reliability of Bible: historically / geographicallyUse of metals as describe in Bible can be verified at many sitesA person can visit the actual cities where Bible describes Jesus or Paul travellingBritish Museum (London)Massive stone panels from ancient Ninevah → cities in Bible are recorded there Evidence for the reliability of the Bible: “Three Reasons to Trust the Bible” DNATraditional LDS understanding - based on BoM story → native Americans are descended from ancient Jews who left Jerusalem for America around 600 BCThis is what JS taught → the most straightforward way to read the BoM textMainstream science → all native Americans are of Asian originSupported by extensive DNA sampling of American Indian populationsMany current LDS scholars claim that most NA’s are of Asian descentWhile a small subset are of Semitic origin, descended from LehiIdea is = Nephite & Lamanite civilizations described in BoM made up a very small % of total population of New World during BoM timesLDS Church has acknowledged the challenges1981 BoM: identifies Lamanites as “the principle ancestors of the American Indians”2006 BoM: Lamanites “are among the ancestors of the American Indians”If BoM peoples were not alone in the Americas, it’s very surprising that BoM never mentions these large populations of other peopleIn fact, no references to other peoples or nations, no accounts of Nephites evangelizing pagans, no polemics vs polytheism, idolatry, etc. LDS Church Gospel Topics Essay: Book of Mormon and DNA Studies Bible PlagiarismBoM contains extensive material in common with the BibleFirst type of shared content = simple repetition or direct quotationIncluding frequent phrases such as “it came to pass” and “verily, verily I say unto you”Second type = interpretive changes to a biblical text2 Nephi 2:18 expands on the biblical account of Eve’s temptation (Gen 3:4-5)Third type = structural parallels to the BibleIncludes literary forms, common motifs, character types, etcConversion of Alma (Mos 27) has many features in common with Paul’s conversion (Acts 9)Point: in many cases, Nephite writers mimic wording from the NTA doc to which they would have had no access.All of this shared content raises the Q: does common material come from independent sources?Or did JS simply copy from the Bible?Case 1 = the Sermon on the MountJesus appears in BoM - apparently in 40 days after resurrection prior to ascensionHis public address in 3 Nephi 12-14 contains much in common with Matt 5-7Case 2 = BoM contains more than 19 complete chapters in common w/IsaiahLehi’s people carried a copy of OT scriptures with them → source of quoted materialSeveral lines of evidence suggest JS derived the Isaiah passages directly from KJV rather than an ancient sourceExample: biblical scholarship has advanced since KJV translationMany passages that were obscure in KJV in JS time are now more clearBut some of the misunderstandings found in the KJV are also found in BoMSuggests a direct relationship between KJV / BoMWould not have been present in BoM’s quotes of Isaiah if the Isaiah text had originated in Lehi’s time, as the story claimsHow would translation problems from KJV find their way into BoM?The extensive content shared between KJV & BoM - and the nature of the parallels - creates strong impression that BoM was produced AFTER the KJVOf course, LDS apologists have answers for all of these objectionsThe question is whether their answers are credibleFor loyal Mormons, the answers are convincing because they already have an existing commitment to the BoMOthers, without that grid, are not convinced that BoM passes the test -- The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism. Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series. Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship. Got questions or want to leave a note? Email us at podcast@pursueGOD.org. Donate Now --

  5. Aug 18

    Replay: Polygamy, Racism, and Other Changing Doctrines of Mormonism

    Because the LDS Church claims to be led by divine revelation, major changes in doctrine are startling. If LDS prophets are led by God, one might expect current prophets to agree with previous ones. But the LDS principle of continuing revelation allows new “truths” to supersede past ones. Yet changes in LDS teachings raise the question of whether past prophets were wrong. And what will be said in 50 years about the prophets Mormons revere and obey today? With this in mind, consider some major changes in Mormon doctrine over the years. Polygamy The Book of Mormon expressly prohibits polygamy, Jacob 2:27-30: “There shall not any man among you have save it be one wife; and concubines he shall have none.” The 1835 edition of the Doctrine and Covenants (Section 101) agrees: Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again. Yet in the 1830s, Joseph Smith began exploring the possibility of polygamy. He formally (but secretly) introduced plural marriage in 1843. The doctrine was not embraced openly until 1852, when the Mormons were safely established in Utah. For the next 40 years, polygamy was taught as a requirement for the highest levels of heaven. By the 1880s, an estimated 20-30% of Mormon families practiced polygamy. Yet polygamy was strongly rejected by the American public as a barbaric practice. The United States government applied increasingly stern measures against it. In 1887, the Edmunds-Tucker Act made polygamy a federal offense and authorized the seizure of LDS Church assets. Polygamous men were imprisoned. Families moved to Mexico and Canada, or went underground. Under pressure to preserve the Church from destruction at the hands of the United States government, LDS President Wilford Woodruff released a statement in 1890 - called “The Manifesto” - declaring his intention to submit to the laws of the land, and advising members of the Church to refrain from entering any illegal marriage. Even so, plural marriages continued to be performed in secret, until polygamy was completed forbidden by the LDS Church in 1904. Many people, out of faithfulness to Joseph Smith, continued to practice polygamy outside the official LDS Church. Known as “fundamentalists”, several close-knit polygamous communities survive across the western United States to this day. They believe that the mainstream LDS Church is apostate, while they represent original Mormonism.. While plural marriage is now strictly forbidden in the LDS Church, it was never renounced as an eternal principle. The Church permits men to be married in LDS temples “for eternity” to more than one wife. In fact, the current LDS prophet, Russell M. Nelson, is eternally sealed to two women. After being a mainstay of Mormonism for 50 years, polygamy was shelved so that the LDS Church could survive. But marriage laws in the United States have changed considerably since 1890. Polygamy is no longer prosecuted as a crime. Will LDS prophets reveal that faithful Mormons should practice plural marriage again? The LDS Church’s Gospel Topics Essays: Plural Marriage in the Church of Jesus Christ of Latter-day Saints The Manifesto and the End of Plural Marriage RacismFor decades, men of black African descent could not hold the LDS priesthood. (In Mormonism, priesthood is the authority to administer key ordinances in God’s name. No women have ever been allowed to hold this priesthood.) In the 1800s, Mormonism, like most American religions, had a mixed report card on racism. Some early Mormons were pro-slavery, some anti-slavery, and some neutral. During Joseph Smith’s time, two black men were ordained to the LDS priesthood, although this privilege was later revoked. The Book of Mormon reflects the view that dark skin is a curse from God in response to spiritual depravity. In the Utah period, Mormonism was marked by a demeaning attitude toward blacks. It was commonly taught, well into the 2oth century, that black skin was God’s curse on Cain (Genesis 4:11-15). In LDS thought, a great war in heaven divided God’s spirit children in the premortal existence. Those born black in this life were said to have been less valiant in that heavenly war. Brigham Young, the 2nd LDS Church President and Prophet, had a low view of blacks: You see some classes of the human family that are black, uncouth, uncomely, disagreeable and low in their habits, wild, and seemingly deprived of nearly all the blessings of the intelligence that is generally bestowed upon mankind. (Journal of Discourses: 7:290-291). This is why interracial marriage was not allowed and social interaction between the races was officially discouraged well into the 1960s and 1970s. It is also the rationale for denying blacks the priesthood and not allowing them to receive temple ordinances. Latter-day Saints will argue that the LDS position on blacks and the priesthood was not doctrine, but a matter of policy. Yet in 1949, the Church’s highest leaders spoke clearly against this view: The attitude of the Church with reference to the Negroes remains as it has always stood. It is not a matter of the declaration of a policy but of direct commandment from the Lord, on which is founded the doctrine of the Church from the days of its organization, to the effect that Negroes may become members of the Church but that they are not entitled to the Priesthood at the present time. (Statement of the First Presidency of The Church of Jesus Christ of Latter-day Saints, August 17, 1949, Archives, The Church of Jesus Christ of Latter-day Saints, Salt Lake City.) This changed in 1978, when LDS Prophet Spencer W. Kimball announced a revelation that allowed black men to receive the priesthood. Since then, the LDS Church has made several statements condemning racism. They have increased their missionary efforts in Africa and in black communities elsewhere. We can rejoice that the LDS Church has officially turned away from the evil of racism. But were the LDS prophets in the 1850s right or wrong? Was the First Presidency in 1949 telling the truth? It’s good for any church to change policies that are wrong. But what does it say about a church that claims to be led by divine revelation? The LDS Church’s Gospel Topics Essay: Race and the Priesthood TrinityThe historic position of Christianity, based on the Bible, is that there is only one God, who eternally exists in three persons: Father, Son and Holy Spirit. Latter-day Saints deny this idea of God. They envision a “Godhead” of Father, Son, and Holy Ghost who are not one God in three persons, but separate beings who are one in spirit, purpose, and glory. But their view of God has changed over the years. The way God is depicted in the Book of Mormon is much closer to biblical Trinitarianism. Here is a sampling of just a few examples: And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. (2 Nephi 31:21) And after this manner shall ye baptize in my name; for behold, verily I say unto you, that the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one. (3 Nephi 11:27) Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. (Ether 3:14) Modern Latter-day Saints interpret statements about “one God” and Jesus being “the Father and the Son” in support of current LDS doctrine, but on the face of it, the language itself suggests otherwise. In the decade after the Book of Mormon was published, the LDS idea of God continued to develop. The Lectures on Faith - published in 1835 as part of LDS scripture - asserted: That the Godhead consists of the Father, Son and Holy Spirit (Lecture 5, Paragraph 1)That there are two "personages", the Father and the Son, that constitute the "supreme power over all things" (Lecture 5, Paragraph 2)That the Father is a "personage of spirit, glory, and power" (Lecture 5, Paragraph 2)That the Son is a "personage of tabernacle" who "possess[es] the same mind with the Father; which Mind is the Holy Spirit" (Lecture 5, Paragraph 2) Over time, the current LDS view of God emerged. Most modern Latter Day Saints would never accept the idea of a two "personage" Godhead, with the Father as a spirit and the Holy Spirit as the shared "mind" of the Father and the Son. SummaryBiblical Christianity has certainly changed in its practices over the years. But the core doctrines that define the Christian faith are rooted in the stability of the unchanging Bible. Different interpretations of the Bible come and go in different eras, but the Bible is always the definitive standard against which any interpretation is measured. God continues to speak to his people today, not through the changing ideas of mortal prophets, but through his timeless word, the Bible. -- The Unveiling...

  6. Aug 14 ·  Bonus

    Run Away From Lust - Fight Club

    We learn how to sharpen your awareness so you can identify lust before it takes hold, use Scripture the way Jesus did in the wilderness, and load your mind with ready-to-use verses. Chapter Timestamps: 0:00 — Opening hook: flee lust 0:36 — Napoleon story: superior foe, run away 2:20 — Core message: fight by flight 3:20 — Biblical basis: flee sexual immorality 4:14 — Personal failure trying to “fight” lust 7:09 — Introduces the “fight protocol” 7:37 — Step 1: name it 11:23 — Step 2: reject it with Scripture 15:36 — Step 3: replace it 19:12 — Final recap: name, reject, replace 21:00 — Closing call to action

    Run Away From Lust - Fight Club

  7. Aug 11

    Replay: The Sketchy History of Joseph Smith

    Latter-day Saints revere Joseph Smith as a prophet of God. His role is absolutely central to the claims of Mormonism. LDS Church President Joseph Fielding Smith highlighted this important role: “Mormonism, as it is called, must stand or fall on the story of Joseph Smith. He was either a prophet of God, divinely called, properly appointed and commissioned, or he was one of the biggest frauds this world has ever seen. There is no middle ground.” (Joseph Fielding Smith, Doctrines of Salvation 1:188. Italics in original) In light of this, it makes sense to examine the story of Joseph Smith to evaluate what we should think of him. Consider five elements of his story that bear upon this question. Occult Treasure Hunting Money digging was a fairly common practice in frontier America in the late 1700s and early 1800s. It involved certain rituals or ceremonies performed to obtain buried treasure. The treasure was thought to be guarded by evil spirits. Joseph Smith as a young man offered his services for hire as a money digger. Smith’s entire family practiced various folk-magic practices, including visions, dreams and occult rituals. Joseph’s method in finding lost treasure involved the use of a seer stone, which he discovered in 1822 while digging a well for a neighbor. He would place this small rock in his hat and pull his hat up over his face to block out the light. He claimed that he could see supernaturally through the stone to help locate the place where the treasure was buried. The Vagrant Act, a New York law at the time, defined a disorderly person to include one who pretended to have skill in palm reading, telling fortunes, or discovering where lost goods could be found. In 1826 - during the period while Joseph was supposedly being prepared by God to receive the gold plates containing the Book of Mormon - he was arrested, brought before a judge, and charged with being a “glass-looker” and a disorderly person. The judge determined that Joseph was guilty, though no penalty was administered. Shortly after this, Joseph stopped money digging but kept the seer stone. It was with this stone that he claimed to find the gold plates and to later produce the Book of Mormon. Historians have documented many points of connection between Joseph’s early occult practices and the origins of the Book of Mormon. The First Vision Joseph Smith’s “First Vision” is a key part of the LDS story and establishes several unique LDS beliefs. The official account of this vision describes how the 14-year-old Smith, eager to learn the truth about which of the competing Christian churches was true, went to a secluded grove to ask God. There God the Father and Jesus Christ appeared to him and told him not to join any of them, for all of them were apostate. That event launched the prophetic mission of Joseph Smith to restore Jesus’ original church to the earth. The official account, now included in LDS scriptures, was written by Joseph Smith in 1838, 18 years after the events it recounts. Yet historical research in recent years has uncovered eight other accounts of the First Vision. Some were written by Smith himself, or were recorded by others who heard Smith tell about it. Most of these accounts are earlier than the official version. It appears that over time, the story changed and grew into its final form. In some versions, two personages appear to Smith. In another, only “the Lord” appears. In others, the glorious personage is an angel. In the official version, the personages tell Smith that all churches are corrupt. In another version, this message comes from an angel. In other versions, this message is missing. In some versions, In one version, Smith reports that he was told, “Your sins are forgiven.” But this is absent in other versions. The official account says that Joseph was 14 when he had the vision. Another version, in Smith’s own handwriting, says that he was 15. Others give his age as 17. The LDS Church’s Gospel Topics Essay: First Vision Accounts The Kirtland Banking ScandalThe LDS Church was officially founded in 1830 in New York, near Joseph Smith’s home town. By the early 1830s Smith and his followers moved to Kirtland Ohio, where a number of converts had joined the church. New converts from other areas converged on Kirtland to be part of the LDS community. But the church’s presence in Ohio didn’t last long. There was friction with the locals on a number of points, which led to persecution. But one significant issue emerged when Joseph Smith and other LDS leaders organized an illegal bank in 1836, called the Kirtland Safety Society. Smith not only broke the law to form the bank; he had no expertise in financial matters and hid behind his prophetic mantle to convince others to fund the bank, claiming that the audible voice of God instructed him to establish it. He prophesied that the bank would grow and flourish, surviving when others failed. Yet this bank failed in 1837, releasing a hornet’s nest of creditors who demanded payment, leading to numerous lawsuits and threats of violence. Many in the LDS church at that time lost faith in Smith’s prophetic leadership. Others were convinced that Smith intended to defraud investors from the beginning. Joseph left Kirtland in January 1838 under cover of darkness, never to return again. FreemasonryFreemasonry was prevalent in the areas where Joseph Smith grew up. In fact, Joseph’s brother Hyrum became a Mason while the family was still living in Palmyra, New York. Some years later, in Nauvoo, Illinois, when the LDS church was at its height, many prominent Latter-day Saints were Masons. Joseph became a Mason in March 1842. Less than two months later, he introduced the core ritual of the LDS temple, the endowment ceremony. Numerous scholars have pointed out the many parallels between the Masonic ritual and the LDS temple ritual, such as: the language of the ritual; the handshakes and other physical signs; the oaths and promises made; the vows of secrecy; the clothing involved in the ceremonies; the presentation of the ritual through drama, and more. Masonic themes and symbols are also reflected in the architecture of the Nauvoo temple, such as the beehive; the sun, moon and stars; the square; and the all-seeing eye. The LDS temple ritual, said by Mormons to have been given by divine revelation, is actually based on Masonic rituals. PolygamyPlural marriage in Mormonism began with Joseph Smith. He was toying with the principle of polygamy as early as 1831, and began introducing the doctrine shortly thereafter, but the revelation outlining the practice was not written down until 1843. Around 1834, Smith had a sexual relationship with Fanny Alger, a teenager living in his home. Faithful LDS scholars view this as the first of his plural marriages, but early LDS leader Oliver Cowdery described it as a “dirty, nasty, filthy affair.” By 1842, Joseph had married 10 women. That summer, he married six additional women, along with 17 others in 1843. Two of these were only 14 years old. While Mormons have denied it for years, the LDS Church has acknowledged that many of these marriages were physically consummated. The revelation authorizing plural marriage is found in Doctrine and Covenants 132. There, Joseph’s wife Emma is threatened with destruction if she does not go along with Joseph’s polygamy. (Today, most people would view that as spiritual abuse.) Section 132 also requires plural wives to be virgins. Yet Joseph married a number of women who were already married to other men. The revelation required a man taking plural wives to obtain the permission of his first wife. Yet Joseph married many women without Emma’s knowledge. The LDS Church’s Gospel Topics Essay: Plural Marriage in Kirtland and Nauvoo Again, Latter-day Saint leaders have challenged us to consider Joseph Smith’s story, to discern whether he was a prophet of God. These five elements of Joseph’s history give evidence that he was not. -- The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism. Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series. Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship. Got questions or want to leave a note? Email us at podcast@pursueGOD.org. Donate Now -- Notes

  8. Aug 7 ·  Bonus

    Step by Step Guide To Freedom From Lust - Fight Club

    Today we go over your step by step guide to finally having freedom from lust Chronological Chapter Timestamps - The Missing Roadmap: Why willpower isn't enough and the need for a comprehensive blueprint. - The True Foundation: Why personal connection—not rigid religious duty—is the power source for freedom. - The Seven Sons of Sceva: A striking story in Acts revealing why the enemy isn't afraid of your tactics. - Standing on Bought Ground: Shifting from fighting for freedom to defending ground already won. - Actionable Faith: How true belief manifests through intentional daily movement. - The Baseline Question: Are you actually ready to be free? (And what to do when the answer is no). - The Victory Routine: Morning and evening anchors that eliminate unstructured temptation. - Environmental Audit: Why abstinence is easier than moderation when clearing out media and dopamine traps. - Eye & Thought Discipline: Master the art of "bouncing your eyes" and stopping thoughts from building a nest. - The Ultimate Weapon: How Jesus fought temptation in the wilderness—and why scripture memory is your only live ammunition. - The Trachenberg Strategy: What Napoleon's defeat teaches us about "Fight by Flight." - The 3-Step Fight Protocol: Name it, Reject it, Replace it. - One Day at a Time: Winning the current wave instead of getting crushed by the weight of forever.

    Step by Step Guide To Freedom From Lust - Fight Club
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Join Ross Anderson and Bryan Dwyer, pastors with over 50 years of combined ministry experience in Utah, as they take a deep dive on everything Mormon – from theology to history to culture. New topic every Monday.

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