Meso American Model By Richard Hauck Ph.D

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Video showing gold and other metal artifacts found in Mesoamerica and other parts of the world

http://www.youtube.com/watch?v=mh5VWZnh6yQ" onclick="window.open(this.href);return false;

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Book of Mormon Archaeological Forum
3:05 PM (9 hours ago)

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NOVEMBER, 2014

from Mounting Evidence for the Book of Mormon
Ensign Magazine January, 2000

King Benjamin’s classic address in Mosiah 2–5 occupies roughly 11 pages in the current English edition, which means that Joseph Smith may have dictated this doctrinally rich text of nearly 5,000 words in a little more than one day. Recent research shows that the sermon is intimately linked with the ancient Israelite Feast of Tabernacles and the Day of Atonement, as well as with archaic treaty and covenant formulas and early Near Eastern coronation festivals. Even the physical setting of the speech—delivered while the king stood upon a tower (see Mosiah 2:7)—is ritually appropriate to the occasion. But the Prophet Joseph Smith could not have learned this from the English Bibles or any other books available to him.

Likewise, he could not have known that the ancient Hebrew term moshia’ signifies a champion of justice against oppression, appointed by God, whose mission it is to liberate a chosen people from oppression, especially by nonviolent means. The term does not occur in the English of the King James Bible. But such nonviolent deliverance is a major theme of the book of Mosiah.

The recent discovery in the Book of Mormon of its characteristically ancient literary structure or technique known as chiasmus—a rhetorical device overlooked by biblical scholarship until decades after Joseph Smith’s death—is another powerful indicator of the record’s antiquity. The same literary structure has now been identified in pre-Columbian America. An understanding of the chiastic construction of Alma 36 also impressively deepens our understanding of the Christ-centered character of that entire chapter and of the Book of Mormon’s witness as a whole.

Another intriguing example of chiasmus occurs in Helaman 6:10 [Hel. 6:10]. Here, the chiastic turning point rests on an equivalence between the word Lord and the royal name Zedekiah. But those words are only equivalent for readers who are aware that the term Lord probably stands (as it does in the King James Bible) for the divine name Jehovah or Yahweh, and that the -iah element in Zedekiah is the first portion of that same divine name. Also this chiasm works better in Hebrew than in English, which is an important and remarkable clue to the original language of the Book of Mormon.

[bobhenstra]

ook of Mormon Archaeological Forum
3:02 PM (21 hours ago)

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NOVEMBER, 2014

The Demise of One “Mormon Myth” about the Hill Cumorah
by Ted Dee Stoddard, Phd BMAF Board of Advisers

In recent Book of Mormon Archaeological Forum email circles, we’ve
been discussing the need for conducting soil samples around the Hill
Cumorah in upstate New York to verify whether hundreds of thousands of
Jaredite, Nephite, and Lamanite soldiers indeed lost their lives
around the hill. If they did, soil samples would confirm the presence
of higher-than-normal levels of calcium and phosphate from the
skeletal remains of the deceased soldiers. I personally think the Hill
Cumorah soil-sample “evidence” that some Book of Mormon readers
“teach” is nothing more than a “Mormon myth,” but I’m willing to bide
my time until my thinking is confirmed or until I have to “eat crow”
as a result of my thinking.

I’m guilty—and I admit it—of promoting several Mormon myths while I
was a missionary for The Church of Jesus Christ of Latter-day Saints
in the 1950s. One particular myth I “taught” dealt with warfare
artifacts, especially arrowheads, which presumably had been found
around the Hill Cumorah in upstate New York. During each fourth
discussion, the Book of Mormon lesson, I routinely said something like
the following: “Proof that tremendous ancient battles took place
around the Hill Ramah/Cumorah comes from the arrowheads that have been
found around the hill where the last great battles of the Jaredites
and Nephites-Lamanites took place. Archaeologists and others have
picked up bushel basket after bushel basket of arrowheads around the
hill.”

I now know that such comments represent the epitome of what I fondly
refer to as a “Mormon myth.” I didn’t teach the Cumorah arrowhead myth
because I was deceitful. I firmly believed the account that had been
passed on to me by other senior missionaries who helped prepare me for
missionary work.

In connection with the Cumorah arrowhead myth, the excerpts from the
letter that follows were written by Langdon Smith, a member of the
Church who, upon his retirement, did archaeological investigations
around the Hill Cumorah area in upstate New York. The letter as given
below is taken from the second edition of Exploring the Lands of the
Book of Mormon by Joseph Lovell Allen and Blake Joseph Allen, pages
702–3. At the time he wrote the letter, Langdon had not been exposed
to the thinking that the “real” hill Cumorah of the Book of Mormon was
located in Mesoamerica.

To: Book of Mormon Archaeological Digest

From: Langdon Smith, New Haven, Vermont, 2001

Working with the state archaeologists I get to see things the average
person does not see. Awhile ago I saw the state site map for the state
of New York. With my interest in history and pre-historic times, I
looked around Palmyra. South of Syracuse on the east below this area
there are several campsite areas as well as below Rochester to the
west, but up around the Palmyra area it is several miles to the
closest listed sites. Wherever there are early American sites,
collectors will find them. Plowed fields are the best places to look
and there are plowed fields in the Palmyra area. . . .

On my own or as I work with professionals I find early sites. At this
time I have found 298 new early American campsites. I have reported
these and obtained site numbers from the state historic preservation
office. . . . So I do have experience in searching out and finding
sites. . . .

I have read the stories written by Mr. Bean and also Mrs. Samson as
they lived in the Hill Cumorah area. Stories which state how they,
when plowing in the area, would pick up arrowheads by the basketful
and then sell them to the tourists. . . .

Having this interest in artifacts, out I drove to the Cumorah
area. . . .

I searched the field on the east, then went to the farm north of the
Hill and asked to look through their fields. They stated that I was
the first one that they knew of to go out looking for arrowheads
there. . . . I did not find one single piece of evidence of any kind.
There were not any arrowheads, nor were there any pieces of broken
flints that would have been left over from the making [of
arrowheads]. . . . Chips are always left. Why pick them up? They are
waste. There are about 75–85% waste in making artifacts. Langdon
Smith.

In the full text of his letter, Langdon refers to a man who lived in
the Palmyra region who was a collector of artifacts. The man was not a
member of the Church, but he had read the Book of Mormon. According to
Smith, the elderly man, whose name is J. Golden Fisher, stated, “There
just aren’t any artifacts of the kind spoken of in the [Book of
Mormon] around that hill.” Langdon concludes by expressing his faith
that the Church is true and that the Book of Mormon is a second
witness of Christ. He then says, “But the battle, well, it must have
been fought at some other hill.”

Langdon’s comments add to my chagrin for teaching the “arrowhead
Mormon myth” about Cumorah while I was a missionary. Such outcomes
naturally make me interested in having answers to the following
questions: Are Mormon missionaries today still teaching the Cumorah
arrowhead myth? Are they also teaching what will likely turn out to be
a Mormon myth about purported soil samples associated with Cumorah?

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Bob,
You HAVE to join their Facebook page! It's quite good and they post a new evidence almost daily. If you're not on Facebook, then it's time to join.

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Book of Mormon Archaeological Forum
Dec 9 (1 day ago)

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DECEMBER, 2014



Unless you've spent some time in Mesoamerica, it's hard to comprehend how armies can get lost, Limhi's expedition follows the wrong river, the Jadeites can live relatively close to the Mulekites for some 300 years but neither one knows of the others' existence (at least not recorded in the Book of Mormon, though there are some stelae in Jaredite lands that seem to show a native man and a caucasian looking man meeting), etc.

This month in Archaeology Magazine is an article titled "Maya Cities Lost and Found." Researchers and archaeologists, using aerial photography recently identified several previously unknown Maya sites. After three weeks of hacking through the jungle they discovered a Maya city with the name Tamchen. After mapping and investigating that city they moved on and found another, larger Maya city named Laguna which had been discovered in 1970 and then forgotten and lost. The project surveyor remarked that "...it's remarkable, after a thousand years or more these structures are still standing and the monuments have inscriptions that you can still read..." It is estimated that only a small percentage of Mesoamerica ruins have been discovered.

As you travel by road through Olmec country (Veracruz and Tabasco), you can't help but be impressed at the evidence you see all around you of ancient villages, cities and ceremonial mounds; evidences of a one-time very large population. The book of Ether indicates that the Jadeites (who many LDS scholars associate with the Olmec) had a very large population reaching into the millions over about a thousand year history (app.1500 BC to 300 BC). The Nephites also had a thousand year history (600 BC to 400 AD) with a large population, though probably not as large as the Jadeites. In addition to what we learn in the Book of Mormon, archaeology shows us there were many other people from many other tribes living in Mesoamerica. The idea that Book of Mormon peoples lived in a virgin or sparsely populated area is not correct.

[bobhenstra]

Book of Mormon Archaeological Forum
9:08 AM (4 hours ago)

DECEMBER, 2014

More evidence for The Book of Mormon
by Tyler Livingston

Very few Mayan documents survived the ravages of the Spanish Conquest, but some brave Mayans did record and preserve a sacred text based on an earlier sacred book in their tradition. The text that has survived, the Popol Vuh, a sacred text of the Quiche' people, is one that should be considered when we ponder the Book of Mormon. The scholarly world considers the best translation produced to date is by Dr. Allen J. Christenson. The translation was published in 2003 and electronically in 2007. It is entitled POPOL VUH: Sacred Book of the Quiché Maya People (Mesoweb Publications, 2007), available at "http://www.personal.psu.edu/abl128/PopolVu/PopolVuh.pdf" and also at "http://www.mesoweb.com/publications/Chr ... polVuh.pdf."
Dr. Christenson is LDS. Some of his comments in his preface might be especially interesting to LDS audiences, though they should be interesting to all readers.
"The Popol Voh has often been of interest to LDS people if only for the fact that it reminds us that some ancient Native Americans prized the written word and kept texts that described the Creation and other important events. It also reminds us that traditions not just of writing but of sacred scripture and prophecy were had in Mesoamerica."
In considering where in the Americas the Book of Mormon might have taken place, one of the many factors pointing to Mesoamerica is the existence of ancient writing there. Established traditions of advanced writing systems flourished anciently in that region. Christensen (p. 23) observes that the Mayans had an advanced writing system combining phonetic and logographic elements capable of writing any word that could be spoken (p. 23): In the preamble to the Popol Vuh, its Quiché authors wrote that the contents were based on an ancient book from across the sea (p. 64). In a later passage, the source of these writings is identified as Tulan, which they located across the sea to the east (p. 259), apparently a reference to the Maya lowlands of the Yucat·n Peninsula. The Quiché lords held these "writings of Tulan" in great reverence and consulted them often.
I cannot help but wonder if that land across the sea to the east, the source of the sacred book that the ancients used to consult often, might have been a little further east than Yucatan. Say, perhaps, Jerusalem? Well, that's just hopeful speculation for now, so we'll have to settle for the Yucatan.
Scripture and Sacred Stones as Instruments of Vision

Another interesting little gem, so to speak, comes from pages 24-25:
The fact that the contents of the original Popol Vuh predated the Spanish conquest gave them an aura of mystery and power. Its authors referred to the ancient book upon which the Popol Vuh was based as an ilb'al, meaning "instrument of sight or vision" (p. 64; lines 51-52).
The word is used today to refer to the clear quartz crystals that Quiché priests use in divinatory ceremonies. It may also be used to refer to magnifying glasses or spectacles, by which things may be seen more clearly. Thus the rulers of the Quichés consulted the Popol Vuh in times of national distress as a means of seeing the future:
Las Casas was particularly impressed by the fact that the Maya could write "everything they desired." The Maya were, in fact, the only people in the New World who had a writing system at the time of the Spanish conquest which had this capability. The Mayans apparently had thousands of texts when the Spaniards came. One of the greatest tragedies of history was the wanton destruction of Mayan records by the Spanish, wiping out almost all their writings, including sacred texts. Only four lowland Maya codices are known to have escaped these purges. We can only add our own laments to those of the Maya over the irretrievable loss of a people's literary heritage. Of the many hieroglyphic books that once existed in the highlands, including the Precolumbian version of the Popol Vuh, not a single one is known to have survived.

A Scared Book from Across the Sea?

A few things of special interest to LDS readers crop up in the Popol Vuh. Christenson writes:
In the preamble to the Popol Vuh, its Quiché authors wrote that the contents were based on an ancient book from across the sea (p. 64). In a later passage, the source of these writings is identified as Tulan, which they located across the sea to the east (p. 259), apparently a reference to the Maya lowlands of the Yucat·n Peninsula. The Quiché lords held these "writings of Tulan" in great reverence and consulted them often.

I cannot help but wonder if that land across the sea to the east, the source of the sacred book that the ancients used to consult often, might have been a little further east than Yucatan. Say, perhaps, Jerusalem? Well, that's just hopeful speculation for now, so I'll have to settle for the Yucatan.
Scripture and Sacred Stones as Instruments of Vision

Another interesting little gem from Christenson on pages 24-25 of his translation:

The fact that the contents of the original Popol Vuh predated the Spanish conquest gave them an aura of mystery and power. Its authors referred to the ancient book upon which the Popol Vuh was based as an ilb'al, meaning "instrument of sight or vision".
The word is used today to refer to the clear quartz crystals that Quiché priests use in divinatory ceremonies. It may also be used to refer to magnifying glasses or spectacles, by which things they knew if there would be war. It was clear before their faces. They saw if there would be death, if there would be hunger. They surely knew if there would be strife. There was an instrument of sight. There was a book. Popol Vuh was their name for it.
LDS readers might recall the discourse in Alma 37 (and elsewhere in LDS scripture) that links the special interpreters, the stone, with the revelatory gift of seeing or prophecy and with translation of scripture. Also related is the topic of the Urim and Thummim or also the seerstone, tools used to help a seer see. Thus the rulers of the Quichés consulted the Popol Vuh in times of national distress as a means of seeing the future:
The Redundant and Repetitive Text

One of the most common complaints against the Book of Mormon can also be fairly lodged against the Popol Voh. Christenson explains the "problem" with the Popol Voh:
Yet the beauty of Quiché poetry may sound awkward and repetitive when translated into European languages. Some translators in the past have ignored or failed to recognize the poetic nature of the Popol Vuh, particularly its use of parallelism, and have tried to improve its seemingly purposeless redundancy by eliminating words, phrases, and even whole sections of text which they deemed unnecessary. While this unquestionably helps to make the story flow more smoothly, in keeping with our modern taste for linear plot structure, it detracts from the character of Quiché high literature. Welch points out that "in many ancient contexts, repetition and even redundancy appear to represent the rule rather than the exception" (Welch 1981, 12).

Yes, he's quoting BMAF member John Welch of chiasmus fame. And yes, chiasmus is one of the forms of parallellism found in the Popol Vuh , as in the Book of Mormon, and in ancient Hebraic scripture and poetry.
I am grateful for the beautiful translation and respectful introductory comments that Professor Christenson has offered, and thank him for his service to the Quiche people. By helping to preserve and share the words of the ancients, he has helped them to live again for their descendants and for us. I hope you'll read at least some of the Popol Voh and be grateful for the miracle of its preservation. I hope you'll be even more grateful for the miracle of the preserved text of the Book of Mormon, a sacred text from ancient writers who saw our day and speak to us now as "a voice from the dust."

[bobhenstra]

Book of Mormon Archaeological Forum
10:23 PM (13 minutes ago)


CHRISTMAS 2014


The ancient inhabitants of the land that is called Mesoamerica by archaeologists literally paid reverence
to the quetzal bird, as traditionally only persons royal birth and individuals who were bestowed with
a god-like status were permitted to wear the lustrous plumage of the quetzal on their headdresses.

The visit of Jesus Christ to the Americas was symbolized by the elegant quetzal bird. Just as Christ
descended to the Nephites gathered at the temple in the land Bountiful, so is the descent of the quetzal. The white god Quetzalcoatl was so named to represent the splendor of the quetzal as described by one writer: “An ark of green fire in sun, an emerald meteor in mist, a cold viridian flame in rain moved the quetzal."

Throughout pre-Columbian Mexican history, scores of individuals, both mythological and real, were
given the name or title of Quetzalcoatl. In a similar fashion, this Mesoamerican custom continues today when almost countless parents give the deity name of Jesus to their offspring.

Similarities between Christ and Quetzalcoatl

1. Both Christ and Quetzalcoatl were recognized as creator of all things.
2. Both Christ and Quetzalcoatl were born of virgins.
3. Both Christ and Quetzalcoatl were described as being white or as wearing a white
robe.
4. Both Christ and Quetzalcoatl performed miracles.
5. Both Christ and Quetzalcoatl taught the ordinance of baptism.
6. Both Christ and Quetzalcoatl prophesied of future events.
7. Both Christ and Quetzalcoatl were universal as opposed to just being recognized as local gods.
8. A great destruction was associated with both Christ and Quetzalcoatl at exactly the same time period in history.
9. The cross was a symbol to both Christ and Quetzalcoatl.
10. Both Christ and Quetzalcoatl sent out disciples to preach their word.
11. Both Christ and Quetzalcoatl promised they would come a second time.
12. A new star was associated with both Christ and Quetzalcoatl.
13. The children of both Christ and Quetzalcoatl will become lords and heirs of the earth.

If the parallels are so strong between Christ and Quetzalcoatl, why would Christ be associated with the serpent? Is not the serpent a symbol for Satan?

Answer: In the Book of Mormon, the serpent is a symbol of Christ (see 1 Nephi 17:41; 2 Nephi 25:20; Alma 33:19–21; Helaman 8:14–15). However, the story of the serpents is in the Old Testament in the book of Numbers. The children of Israel were residing in the wilderness. Being plagued with poisonous serpents, Moses prayed to the Lord for his people. The Lord instructed Moses to make a bronze serpent and attach it to a pole.

The Lord promised Moses that anyone who had been bitten by a poisonous serpent and who would look upon that brass serpent would live (see Numbers 21:6–9). Nephi, the son of Helaman in the Book of Mormon, provides an explanation of the meaning of the brazen serpent that Moses lifted up on a pole:

“As he lifted up the brazen serpent in the wilderness, even so shall he be lifted up who should come. And as many as should look upon that serpent should live, even so as many as should look upon the Son of God with faith, having a contrite spirit, might live, even unto that life which is eternal” (Helaman
8:14–15).

John the Beloved portrayed the same type of symbolism as he wrote, “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up” (John 3:14)

The Book of Mormon is the most correct book on earth and the most Christ-centered. Some examples:

3 Nephi 1:13

“Lift up your head and be of good cheer; for behold, the time is at hand, and on this night shall the sign be given, and on the morrow come I into the world, to show unto the world that I will fulfil all that which I have caused to be spoken by the mouth of my holy prophets.” [3 Ne. 1:13]

2 Nephi 25:26

“And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins.” [2 Ne. 25:26]

3 Nephi 9:22

“Whoso repenteth and cometh unto me as a little child, him will I receive, for of such is the kingdom of God. Behold, for such I have laid down my life, and have taken it up again; therefore repent, and come unto me ye ends of the earth, and be saved.” [3 Ne. 9:22]

3 Nephi 27:13-15

13 Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me.

14 And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—

15 And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.

[bobhenstra]

Book of Mormon Archaeological Forum


JANUARY, 2015



NEW EVIDENCE OF MIGRATION OF BIBLICAL PEOPLES TO THE NEW WORLD

by John L. Sorenson

Among many evidences of early contacts between Mesoamerica and the Near East which are coming to light through current research, some of the most striking concern the use of incense. In the Near East, incense was used ceremonially in ancient times probably to a greater-extent than anywhere else in the world except Mesoamerica. The importance of incense-burning in Hebrew ritual is clear in the Old Testament. Examination of the ideas and practices of these two widely-separated areas, the Near East and Mesoamerica, shows many parallels. Some of these are: use in periodic temple rites, incensing holy objects and officiates, in divinations, in New Year renewal ceremonies, accompanying sacrifices, etc. In both areas the ascending smoke symbolized prayer rising to heaven. Other details of concept and practice are equally striking.

Confirming these parallels is a remarkable likeness in the incense burners themselves. Numerous specific details link those found in early highland Guatemalan sites with a type quite common in the Near East about 3000 years ago. Significant is the fact that the likeness is strongest in the earliest examples yet found in Guatemala, dating to perhaps 500 BC, while the same general type had already had a long history in the Near East by then and passed out of fashion soon after.

The complex parallels in ideas, practices', and paraphernalia involving incense in religious practices of both the Near East and Guatemala seems explainable only on the basis of a movement. of people from the former area to the latter.

Additional evidence of such a connection can be seen in the use of the oracle or "seer" stone by peoples of ancient and even modern Mesoamerica, especially Yucatan and Guatemala. The Urim and, Thummim of the Israelites was only one example of widespread use of such stones in the Old World for predicting the future. A certain traditional account from ancient Mexico strongly suggests that one colonizing group arrived there by sea in the distant past, divinely guided by means of a sacred stone.





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BMAF:235 John Sorenson's Approach
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Book of Mormon Archaeological Forum


FEBRUARY, 2015

This article by Michael R. Ash appeared in the Deseret News on Monday, November 8, 2010:
Dr. John Sorenson has done more work mining the Book of Mormon text for geographic clues than probably anyone else.
In 1992, the Foundation for Ancient Research and Mormon Studies (now the Neal A. Maxwell Institute for Religious Scholarship) published his research in the 415-page study aid “The Geography of Book of Mormon Events: A Source Book.” In 2000, FARMS published an updated summary of Sorenson’s work in the book "Mormon's Map."
As a professional scholar, Sorenson recognizes that no text “speaks for itself.” All readers approach a text with preconceived notions, bias and assumptions, and all people interpret passages based on a variety of other influences.
In order to approach the textual elements of geography as bias-free as possible, Sorenson spells out some necessary assumptions that undergird the research.
Randall Spackman, who has reviewed both the works of Drs. John Sorenson and John Clark on the matter of Book of Mormon geography, notes that both scholars explicitly or implicitly recognize the following important scholarly assumptions.
Simplicity
Both scholars assume that the simplest interpretation is likely the best. As Clark explains, “The best internal reconstruction is one which reconciles all of the data in the Book of Mormon with a minimum of additional assumptions.”
Consistency
Unless there is unmistakable internal evidence for a textual scribal error (and minor errors are part of the human recording and dictation process), all internal geographical features must be consistent with one another. Sorenson claims that his research indicates that all the geographic details are internally consistent, and that Mormon obviously had an accurate mental map of the geography in which the Nephite history took place. Clark adds that we should “assume no duplication of place names unless the text is unambiguous on the matter.”
Uniformity
Sorenson observes that the “expressions ‘up,’ ‘down’ and ‘over,’ when used in a geographical context, refer to elevation. (It turns out that they are used consistently and make sense in terms of elevation.)”
Nature worked the same anciently as it does today,” writes Sorenson. “For example, we can be sure that the headwaters of rivers were at a higher elevation than their mouths, and a river implies the presence of a corresponding drainage basin. (This may seem too obvious to deserve mentioning; however, some students of Book of Mormon geography seem to have missed the point.)”
Although 3 Nephi tells us about cities sinking into the sea, that another city was covered by the earth, and that the whole land was “changed” and “deformed,” we can be assured from the writings of Mormon and Moroni that the lands were still recognizable.
As Sorenson points out, Mormon wrote his account centuries after the destruction took place “yet he was not confused about geographical changes that had occurred at the meridian of time.” Although Zarahemla was destroyed, it was rebuilt on the same spot next to the river Sidon, and the narrow neck “was still the strategic access point for travelers going into the land northward.” Despite the changes that affected the people of Bountiful, their city, homes and temple were all still in place. "They obviously had a continuing food supply, and their communication networks were still in place.”
As Spackman explains, “both textual evidence and logic require an assumption of uniformity in the way nature operates today and operated in Book of Mormon times … subject to the normal laws and processes of nature.”
When an internal model is generated from the text we discover a number of significant features. First, and foremost, the Book of Mormon events took place in a limited geography. Secondly, the overall shape of this geography — at least near the “narrow neck” of land — was somewhat like an hourglass and flanked by an east and west sea.
There are also arguments (to be discussed in greater detail later) which explain Book of Mormon passages that speak of “north” and “south” seas (Helaman 3:8), the description of the land of Nephi and Zarahemla as nearly surrounded by water (Alma 22:32), and why Nephi compared their land to and “isle of the sea” (2 Nephi 10:20).
When an internal map is compared to real-world settings it is important to consider, as observed in an article from FAIR, that “it is impossible to ‘prove’ that a certain internal (or external) map is correct.
“All we can do is show that a certain map is plausible and consistent with everything in the Book of Mormon. It may, however, be possible to disprove a map. If, for example, a map claimed that Zarahemla was on the east of the river Sidon, we would know from our internal map based on the Book of Mormon text that this cannot be true.”

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ARTICLES PUBLISHED ON THE BMAF WEBSITE SINCE OUR LAST NEWSLETTER :

Joseph Smith’s Whereabouts During the 228 Days of His Editorship of the Times and Seasons Addendum by John L. Lund

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BMAF:235 John Sorenson's Approach
Inbox


Book of Mormon Archaeological Forum


FEBRUARY, 2015

This article by Michael R. Ash appeared in the Deseret News on Monday, November 8, 2010:
Dr. John Sorenson has done more work mining the Book of Mormon text for geographic clues than probably anyone else.
In 1992, the Foundation for Ancient Research and Mormon Studies (now the Neal A. Maxwell Institute for Religious Scholarship) published his research in the 415-page study aid “The Geography of Book of Mormon Events: A Source Book.” In 2000, FARMS published an updated summary of Sorenson’s work in the book "Mormon's Map." . . . . .

If you wish to comment on this article, it was posted today on BMAF Facebook (https://www.facebook.com/groups/bmaf.org/" onclick="window.open(this.href);return false;) BMAF Facebook now has almost 1,500 members with very active participation. We invite you to be involved in the Book of Mormon discussions.

ARTICLES PUBLISHED ON THE BMAF WEBSITE SINCE OUR LAST NEWSLETTER :

Joseph Smith’s Whereabouts During the 228 Days of His Editorship of the Times and Seasons Addendum by John L. Lund

Maya Temple Ceremony by Garth Norman

The Hill Riplah by Kirk Magleby

Way to go Bob. Keep the information flowing.


I still need to report on the BMAF Conference a year and a half ago. Very interesting information. Also want to present the methodology Ric using in his Geography book. I really believe that anyone who ignores and can't do something similar with the model they are supporting, are blowing smoke.

[JohnnyL]

The same verses also explain that Mary and God are man and wife. The words not included above "after the manner of the flesh" tell us how Christ was begat and conceived, "after the manner of the flesh," Sex! Mary did not commit fornication, nor did the Father commit adultery, they were first married!
Bob

Not really. It could very well mean HF was his "biological" father, not just in spirit, or essence, or symbolically.

[JohnnyL]

BMAF:235 John Sorenson's Approach

FEBRUARY, 2015

This article by Michael R. Ash appeared in the Deseret News on Monday, November 8, 2010:
Dr. John Sorenson has done more work mining the Book of Mormon text for geographic clues than probably anyone else...

=; Sorenson is one of the most biased BoM readers I know of.

[davedan]

North American Model:

Writing system: Mi'kmaq, Kinderhook Plates
Architecture: earthen walls and timber with cement but not hewn stone
Casting arrows: atlatl
migratory animal: buffalo
Seasons: Temperate climate
Metallurgy: gold, silver, copper, brass, iron, steel
War implements: metal swords, cemiters, bows, helmets, breastplates.
Defensive Wars: hilltop forts with places of enterance
Temples: hidden behind walls with ramps, not on steps
Revelation: Joseph Smith said North America (Camorah, Zelph Mound, City of Manti)
Anthropology: Adena/Omec = Jeredites, Hopewell = Nephites
Geography: Zarahemla = Nauvoo, Bountiful = Detroit, Land of Jershon = Ohio, Land of Nephi = Tennessee, Appalachian Mountains, Waters of Mormon = Big Springs MO, Manti = Missouri
Genetics: Haplogroup X2a in Great Lakes Native American tribes

[AI2.0]

North American Model:

Writing system: Mi'kmaq, Kinderhook Plates
Architecture: earthen walls and timber with cement but not hewn stone
Casting arrows: atlatl
migratory animal: buffalo
Seasons: Temperate climate
Metallurgy: gold, silver, copper, brass, iron, steel
War implements: metal swords, cemiters, bows, helmets, breastplates.
Defensive Wars: hilltop forts with places of enterance
Temples: hidden behind walls with ramps, not on steps
Revelation: Joseph Smith said North America (Camorah, Zelph Mound, City of Manti)
Anthropology: Adena/Omec = Jeredites, Hopewell = Nephites
Geography: Zarahemla = Nauvoo, Bountiful = Detroit, Land of Jershon = Ohio, Land of Nephi = Tennessee, Appalachian Mountains, Waters of Mormon = Big Springs MO, Manti = Missouri
Genetics: Haplogroup X2a in Great Lakes Native American tribes

One question. Do you believe that if you presented all the evidence you've cited above, in a court of Law, to prove the North American model, that you'd win?

From what you've offered I'm confident you'd lose, sorry.

[samizdat]

There is MUCH more evidence for a Mesoamerican majority or even an Andean majority of the Book of Mormon taking place, than for a Heartland/North America majority.

It doesn't mean that nothing happened there. I am a firm believer that it started down south in Chile, went up to Mesoamerica when Mosiah and Co. moved there, and then finished in New York. But a believer only. Not anything of knowledge as everything is speculation. But it is so fun to speculate!

By the way, Hauck and company are right in suggesting that the Sidon has to come out of the Grijalva/Usumacinta rivers as both are similar in size. I have a little more inclination towards the Grijalva though as I have seen the red hills south of Tuxtla and the closest regional Mayan dialect to the area declares as Tsalahemelna as "Place of the red hills."

Said red hills are pretty close to the new airport there and are on the left (west) bank of the Grijalva. And there are gigantic ruins not yet explored up and down the Grijalva that would make Palenque look like Genola next to Provo.

[marc]

There is MUCH more evidence for a Mesoamerican majority or even an Andean majority of the Book of Mormon taking place, than for a Heartland/North America majority.

It doesn't mean that nothing happened there. I am a firm believer that it started down south in Chile, went up to Mesoamerica when Mosiah and Co. moved there, and then finished in New York. But a believer only. Not anything of knowledge as everything is speculation. But it is so fun to speculate!

By the way, Hauck and company are right in suggesting that the Sidon has to come out of the Grijalva/Usumacinta rivers as both are similar in size. I have a little more inclination towards the Grijalva though as I have seen the red hills south of Tuxtla and the closest regional Mayan dialect to the area declares as Tsalahemelna as "Place of the red hills."

Said red hills are pretty close to the new airport there and are on the left (west) bank of the Grijalva. And there are gigantic ruins not yet explored up and down the Grijalva that would make Palenque look like Genola next to Provo.

You know...reminds me of Nephi seeing in vision a man being moved upon by the Spirit (Columbus), comes to the promised land, many more Gentiles come (Spaniards), then later, more Gentiles coming out of captivity (England), then warring with mother Gentiles. I believe the Nephites and Lamanites spread over the entire continent. There's more scripture to support this (Isaiah talking about wings of an eagle-America). Sorry not providing scriptural support. In a hurry.

[bobhenstra]

BMAF:236 Sidney B. Sperry

Book of Mormon Archaeological Forum


FEBRUARY 22, 2015

When asked about my testimony of the restored gospel, my mind immediately goes to my youth and I can see myself sitting on the floor in front of my mother as she unfolded the pages of this most perfect book. As I review it, my testimony is rather simple: I know that the Book of Mormon is an ancient Mesoamerican codex, that it has been preserved for my generation, and that it was translated correctly. This testimony bears witness of Joseph Smith as a prophet despite his human foibles and all the prophets down to President Monson. This testimony of the Book of Mormon has served me well through the personal ups and downs of living in a wicked world.

One of my mother's favorite Book of Mormon scholars was Sidney B. Sperry whom she quoted often. Like her, I give plenty of room for his quotes. I suspect that most of us in 2015 are far enough removed from Brother Sperry's time that we don't remember him personally, but he has left a lasting legacy of clear, inspired analysis of this most perfect gift, the Book of Mormon. His simple but eloquent explanation of what the book is:

The Book of Mormon—like the Bible in many respects—is a book of life. It deals with the history of nations over a period of hundreds of years and therefore contains a great number of vital experiences, political and spiritual, individual and national, social and ethical, pleasant and painful. Through and behind these significant and vital experiences we behold God at work, making known his character, will, and designs to his earthly children. In short, we may say that the Book of Mormon is a book of life because it faithfully records and interprets life situations in the long history of religious peoples, and simply and effectively presents a revelation of how God works with man. (Our Book of Mormon by Sidney B. Sperry, Stevens & Wallis, Salt Lake City, 1947.)

I have found through all my life that the answers to every problem I've ever encountered are there in the Book of Mormon somewhere. No other work of scripture points us to Christ as much as this one. No other work of scripture covers three groups of people guided to a promised land (a type for our personal salvation), and no other work of scripture covers the vast time period (the Book of Mormon covers a period of about 2700 years: (1) the history of the Jaredites from 2300 BC [?] to 300 BC and (2) the history of the Nephites from 600 BC to AD 400.)

I highly recommend a re-read of the works of Sidney B. Sperry. Among his books were Our Book of Mormon (1947), The Book of Mormon Testified (1952) and Book of Mormon Compendium (1968). In 1960, Sperry's Doctrine and Covenants Compendium was published.[5] He also wrote "Problems of the Book of Mormon" in 1964, which was later published again as "Answers to Book of Mormon Questions" in 1967 with some additions.

ARTICLES POSTED TO THE BMAF WEBSITE SINCE OUR LAST EMAIL:

Review of Geology of the Book of Mormon by Kirk Magleby
Some Responses to the Kirk Magleby Review of Geology and The Book of Mormon by Grover, Jerry
Egyptian and Semitic in Uto-Aztecan by Brian D. Stubbs

[bobhenstra]

Book of Mormon Archaeological Forum
8:46 AM (10 hours ago)

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Snow in Jerusalem
by Ted Stoddard

March, 2015

As you probably know, the Heartlanders have used 1 Nephi 11:8 as evidence that the New World events of the Book of Mormon took place in the "heartland" of the continental United States:

1 Nephi 11:8 And it came to pass that the Spirit said unto me: Look! And I looked and beheld a tree; and it was like unto the tree which my father had seen; and the beauty thereof was far beyond, yea, exceeding of all beauty; and the whiteness thereof did exceed the whiteness of the driven snow.

That is, Lehi's family never experienced snow, let alone "driven snow," in Jerusalem because "it never snows in Jerusalem." Therefore, the setting for the New World events of the Book of Mormon has to be in the "heartland" of the U.S. because Nephi certainly never would have experienced snow, and especially "driven snow," in Mesoamerica.

In those respects, read the short story below, "Dancing in the Snow," that appeared in the February 20, 2015, issue of the Jewish Press. The snowman in the picture from last week is in front of the Western Wall! See also my article on the BMAF website, http://www.bmaf.org/articles/whiteness_ ... __stoddard" onclick="window.open(this.href);return false;

Thus, while living "in Jerusalem," Lehi's family very likely experienced snowstorms.





SNOW AT THE WAILING WALL
by Paula Stern

October 20, 2015

It’s after midnight here in Israel. I’ve just finished preparing the challah dough for Shabbat. I’ll leave it to rise overnight and then in the morning I’ll shape it and bake it. I made a lot this week, more than normal. Partly because we are sharing it with friends and partly because I have a feeling in the morning there will be people unable to get challah because of the storm.
Israel is being hit with a powerful winter storm – in the area where I live, it never snows…and yet, we had a few flakes and my husband returned with my car covered with snow simply because he was in a neighborhood that is slightly higher.

Jerusalem is already a white wonderland; south of Jerusalem in the hills of Hebron, the snow is amassing quickly. About to go to sleep, I went to check the news and saw a link to the live feed broadcast around the clock and around the world of the kotel…at any given time, pretty much 24 hours a day, you’ll find people there.

And as the camera went live, I could see and hear what is happening there now. The camera has flakes of snow that interfere with the view and still it is all so clear – this is our holy place – the Western Wall, the last remaining wall, a retaining wall of the outer Temple Mount walls…
What I heard was men singing…what I saw was men dancing. Can you imagine? It’s FREEZING out there – literally! It’s snowing…but really… they are dancing!


On Saturday, March 14, 2015, a conference will be held in 251 Tanner Building on the BYU Campus in Provo, Utah, to report and discuss the latest investigations into a wide range of linguistic elements in the Book of Mormon, including expressions that do not appear to have been in use in the nineteenth century. As a result of twenty-seven years of investigations by Royal Skousen into the original English-language text of the Book of Mormon, these curiously archaic expressions have raised fascinating questions and discussions regarding the origins of this wondrous scripture. The program will run from 9:00 a.m. to 1:00 p.m. The public is invited and admission is free.

On Tuesday, March 31, 2015, a one day conference will be held in the Caine Performance Hall. at Utah State University in Logan, Utah. Beginning at 8:45 AM to 4:00 PM, Four guest scholars will present and discuss Passion and Passover: Jesus and the Temple. The public is invited and admission is free.

Articles posted to the BMAF website (http://www.bmaf.org" onclick="window.open(this.href);return false;) since our last email:

"Southward" and How it is used in the Book of Mormon by Joe Andersen at http://www.bmaf.org/node/499" onclick="window.open(this.href);return false;
The Peruvian Model of Book of Mormon Geography by Michael Ash at http://www.bmaf.org/node/497" onclick="window.open(this.href);return false;
The Baja model of Book of Mormon geography by Michael Ash at http://www.bmaf.org/node/496" onclick="window.open(this.href);return false;

[BagleyDarwin]

I have looked at and studied all of the different Models that have been available to me, over decades of time.

I wrote up a summary of what I learned at this link:

http://ldssoul.com/forum/viewtopic.php?f=40&t=47" onclick="window.open(this.href);return false;

It's all of interest to me, except for the mean-spirited contention that sometimes surrounds this subject.

[bobhenstra]

Book of Mormon Archaeological Forum


APRIL, 2015



MORONI'S 36 YEAR TREK FROM THE LAST NEPHITE BATTLE TO THE HILL IN WESTERN NEW YORK


H. Donl Peterson professor emeritus of ancient scripture at Brigham Young University writes:

At a conference held in Ephraim, Sanpete County, June 25th, 1875, nearly all the speakers expressed their feelings to have a temple built in Sanpete County, and gave their views as to what point and where to build it, and to show the union that existed, Elder Daniel H. Wells said “Manti,” George Q. Cannon, Brigham Young, Jr., John Taylor, Orson Hyde, Erastus Snow, Franklin D. Richards, Lorenzo Young, and A.M. Musse said “Manti stone quarry.” I have given the names in the order in which they spoke. At 4 p.m. that day President Brigham Young said: “The Temple should be build on Manti stone quarry.” Early on the morning of April 25, 1877, President Brigham Young asked Brother Warren S. Snow to go with him to the Temple hill. Brother Snow says: “We two were alone: President Young took me to the spot where the Temple was to stand; we went to the southeast corner, and President Young said: “Here is the spot where the prophet Moroni stood and dedicated this piece of land for a Temple site, and that is the reason why the location is made here, and we can’t move it from this spot; and if you and I are the only persons that come here at high noon today, we will dedicate this ground.” (Whitney 436)

That Moroni dedicated the Manti Temple site is one of the few statements the Brethren have made connecting a Book of Mormon figure with a specific current place and action. This aids us in documenting one of Moroni’s travels and priesthood assignments. Another reference happened when William McBride, patriarch from the Richfield Utah Stake, spoke at a prayer meeting in St. George in January 1881. After recalling many experiences from the Nauvoo period and quoting the Prophet Joseph Smith on many issues, Patriarch McBride referred to

the Route the old Nephites took travelling to Cumorah from the south and south west; of having to bury their tr[e]asures as they journeyed and finally burying the Records and precious things in the Hill Cumorah; of Moroni dedicating the Temple site of what we now call St. George, Nauvoo, Jackson Co., Kirtland, and others we know not of as yet. (Walker 2:525–26)

Two Interesting Maps

Several years ago, I came across two copies of a map in the Archives Division of the Historical Department of the Church relative to Moroni’s North American journeys (see Figures 1 and 2). On the back of the map in Figure 1 is written the following:

A chart, and description of Moroni’s travels through this country. Got it from Br. Robert Dickson. He got it from Patriarch Wm. McBride at Richfield in the Sevier and also from Andrew M. Hamilton of same place. And they got it from Joseph Smith the Prophet.

On the map “land Bountifull [sic]” is listed in “Sentral [sic] America.” The cartographer wrote “starting point” below the reference to Central America. Above the “land Bountifull” is “Sand hills in south part of Arizona,” and above it to the left is “Salt Lake.” To the right is “Independens, Jackson Co, Mo.” and above that is “Adam on Diamon, Davis Co, Mo.” To the right of that is “Nauvoo, Hancock C.Ill.” Below that is “Mound Kinderhook, Pick, Co, Ill, 6 Plates Bell shape were found” (were was was on one copy). Then to the right and above that is “Kirtland, Ohio,” and to the right of that is “Commorre [Cumorah], N.Y.” Below this on the right-hand side of the map is written: “Moroni’s Travels starting from Sentral America to the Sand hills Arizona then to Salt Lake U[tah], T[erritory], then to Adam on Diammon Mo, then to Nauvoo, Ill, then to Independence Mo, then to Kirtland Ohio then to Cumoro NY.”

The second map appears to have been drawn by the same hand and is quite similar to the first, though it twice spells Arizona as Arisony (one “y” has an “a” written over it); “eden” is written near the circle identifying “Independense”; “where adam blessed his posterity” is written near the circle identifying “Adam on Diammon”; the “missisipy river” is listed near Nauvoo; Kirtland is twice misspelled “kertland”; and Cumorah is misspelled “Cunora” and “Cumora.”


It is interesting to note that the brethren mentioned on these documents were contemporaries of the Prophet Joseph Smith, and they credited him with the notion that the travels of Moroni began in the land Bountiful, which was in Central America, and went through to western New York. Why Moroni took the route he did is still without answers. These men stated that the Prophet Joseph believed Bountiful is in Central America while the Hill Cumorah, the burial place of the plates, is in New York State.



ARTICLES PLACED ON THE BMAF WEBSITE SINCE OUR LAST EMAIL (http://www.bmaf.org" onclick="window.open(this.href);return false;)

April 2015

Book of Mormon and DNA Studies by lds.org (Pro-Mesoamerica article on the official LDS Church website)
Commentary on the Book of Ether Chapters 3-5 by Miner, Alan
Commentary on the Book of Ether Chapters 7-9 by Miner, Alan
Commentary on the book of Ether Chapter 2 by Miner, Alan
Commentary on the book of Ether Chapter 6 by Miner, Alan
Commentary on the Book of Ether Intro and Chapter 1 by Miner, Alan
Destruction and Disaster in 3 Nephi and the Geology of Mesoamerica by Rappleye, Neal
Historicity Implications of Mormon’s “Whoopses” by Stoddard, Ted Dee
Volcanoes and the Historicity of the Book of Mormon by Stoddard, Ted Dee

There were two rough drawn maps with the article, to large to copy~!

[bobhenstra]

Comments on Ted Dee Stoddard’s “Thick Darkness”

Comments on Ted Dee Stoddard’s “Thick Darkness”

by Jerry D. Grover, PE, PG

May, 2015

Since a review of my recent book Geology of the Book of Mormon (2015) was posted to the BMAF website more or less concurrently with Ted Dee Stoddard’s piece entitled “Thick Darkness”: Volcanoes and the Historicity of the Book of Mormon, I have received requests wondering what my thoughts are on his article.

First, as a geologist and engineer, I made it clear in the Geology of the Book of Mormon that I was making no inquiry as to what Joseph Smith may or may not have known or read. My primary inquiry was a laying out of the geology of the Isthmus of Tehuantepec, a comparison and analysis of geologic events as described in the text of the Book of Mormon, and a comparison of the Sorenson model to the underlying Mesoamerican geology and meteorology.

Stoddard’s approach seems principally aimed at the historicity of the 3rd Nephi catastrophic events, and whether Joseph Smith could have reasonably written them. I think the article does an excellent job of laying out that argument. It appears that Stoddard did not have access to the Geology of the Book of Mormon which was commercially available in January 2015 when his research was conducted, as there are no citations to it. As a result, there are a few technical corrections that could be made, both of them based on reliance on the article from Dr. Bart Kowallis in 1997 (“In the Thirty and Fourth Year: A Geologist’s View of the Great Destruction in 3 Nephi,” BYU Studies 37, no. 3 (1997–98)).

Volcanic Earthquake Intensity

I spent a significant number of pages (50) in my book showing and identifying the overwhelming historic and modern geological research that has been done, demonstrating that volcanic earthquakes are not of sufficient intensity or power to cause the collapse or damage of structures much beyond a few kilometers from a volcano, the conclusion being that there was also a regional earthquake on an established fault system that occurred in conjunction with the volcanic eruption to explain the hazard assessment described in the Book of Mormon. My book identifies the Veracruz fault and the San Martin volcano, located in the land northward under the Sorenson model as being the most likely candidates. Based on attenuation analysis, the Veracruz fault system is really the only possible primary fault system that is consistent with Book of Mormon events. Since the phenomenon of volcanic eruptions concurrent with regional fault systems were probably unknown at the time of Joseph Smith, this correction to Stoddard’s article would only seem to reinforce Stoddard’s premise.

Time Length of the 3rd Nephi Destruction

Stoddard relies on the following premise by Kowallis that:

“The duration of the thunderings, lightnings, storm, tempest, and quakings of the earth was about three hours in length (3 Nephi 8:19). That length of time is very reasonable in connection with massive volcanic eruptions. Bart Kowallis notes that the approximate three-hour time period was “too long a time period for the shock from a single large earthquake and too short for the period during which aftershocks following a major earthquake usually takes place. However, it is a very reasonable amount of time for the initial stages of a volcanic eruption. We might call this the ‘throat-clearing stage’ of the eruption, which occurs as the mounting pressure cleans the volcano’s vent of the rock and debris that have plugged it up. During this time, frequent explosions and earthquakes occur. Once the vent is cleared, the volcano may continue to erupt for several hours or days without additional significant earthquakes.””

I also spent some significant space in my book with regards to carefully mapping out the time durations and sequence of events of the disaster based on the text of the Book of Mormon.

First of all, the inhabitants at the time of the Book of Mormon were not making distinctions and a geologic analysis of the events, they were just trying to describe what they perceived as a single event from their knowledge and point of view. They just witnessed a volcanic eruption which was accompanied by a large regional earthquake event and saw the collapse of cities etc. They did not know the geologic causes. Just like today, with the extensive number of volcanoes in Mesoamerica, they very probably had knowledge of volcanic eruptions. Also, because much of Mesoamerica is seismically active, they had no doubt experienced significant earthquakes from time to time, in fact there are other earthquake events referenced in the Book of Mormon (ie, Ammonihah, which I also evaluated in my book). What they had never experienced was a simultaneous volcanic eruption and a large regional earthquake. It is no wonder that they recorded that it was “such a one as never had been known in all the land” (3 Nephi 8:5-6).

Second, Kowallis indicates that three hours was too long for a shock from a single large earthquake and too short for the period during which earthquake aftershocks usually take place. However the Book of Mormon text does not presuppose a single earthquake shock lasting continuously for three hours, the text said “quakings” which implies that it was not a continuous shaking, but occurred periodically over the three hours, which probably consisted of a combination of some of the smaller volcanic earthquakes and the regional earthquake activity. Further Kowallis (and Stoddard, relying on Kowallis) fail to recognize the other scripture critical to establishing the timeline of the 3rd Nephi event, which is 3 Nephi 10:9:

And it came to pass that thus did the three days pass away. And it was in the morning, and the darkness dispersed from off the face of the land, and the earth did cease to tremble, and the rocks did cease to rend, and the dreadful groanings did cease, and all the tumultuous noises did pass away.

As is clear, there were natural events continuing through the three days that are consistent with earthquake aftershocks and a volcano continuing to erupt. This verse actually reinforces what is observed with known volcanic and earthquake events, and also makes the three days of volcanic ash emission coincide with the ongoing volcanic eruption. Again, this fact would only tend to strengthen Stoddard’s premise as to Joseph Smith and his potential knowledge of typical volcanic and earthquake activity.

I think the article by Stoddard was well done, and accurate to the extent of reliance on the geologic information available to him.

[larsenb]

If Bob Henstra has left us (RIP), I might as well take up where he left off.

Book of Mormon Archaeology Forum

May 2015

What You Need to Know about DNA by Tyler Livingston, President BMAF
May, 2015

Despite the decades of scholarly work by FARMS, FAIR, BMAF, BYU and The Maxwell Institute, and private archaeologists and scholars, we find ourselves continually having to justify the Mesoamerican Book of Mormon theory. The Meldrum, heartland group is continuing to be an influence on the LDS scene.Whether by hardened heartlanders or by uninformed newbies, these folks have rarely shown the ability to discuss anything about the Book of Mormon beyond what we call their "Meldrum list." On the BMAF Facebook Sites we continually get asked the same questions over and over as new people join the group. Many of them are seeking for answers to the Meldrum claims. Consequently, we've asked our president, Tyler Livingston who is an accomplished scholar in his own right, to write a series of responses, of which this is the first. We will email these to you over the next few months and they will appear at the beginning of our Facebook sites.

DNA and the Book of Mormon has always been a big seller for Rod Meldrum and the heartland theory. He attempts to make a strong case which implies that ancient Israelites existed among the Hopewell but there are countless problems with his idea. First, it should be noted that Meldrum is not a geneticist, let alone a population geneticist. He has never studied population genetics nor has he even taken a class on population genetics which has caused him to make several amateur mistakes that are easily caught and avoided by actual geneticists.

What do the experts say?

As a courtesy, both LDS and non-LDS scholars have attempted to correct Rod Meldrum and the mistakes he had made. However, instead of taking the correction in stride and improving his information or even addressing the evidence they brought forth, he chose to personally attack these scholars and accuse them of not following the Prophet Joseph Smith, questioning their faith and even accusing them of being atheists. Several LDS geneticists and other scholars, many of whom do not follow a Mesoamerican setting for the Book of Mormon nor care where Book of Mormon events took place, have shown Meldrum that he is incorrect in the foundational claims of this theory which leads to false conclusions. They were ignored, so several of them published papers through the Church owned University explaining why he is incorrect.

What is the Church’s position on DNA and The Book of Mormon?

The Church has taken notice and also made an official statement on DNA and the Book of Mormon. If DNA could be used as evidence for the Book of Mormon as Rod Meldrum claims, then this would be one of the greatest evidences for the Book of Mormon in existence and worthy of the greatest amount of exposure possible. However, when the Church released their official position on DNA and the Book of Mormon, they did not contain ANY of the evidence or research done by Rod Meldrum in their statement. They also did not even quote any of his research in this study. As a matter of fact, what was mentioned actually seemed to speak out against Rod Meldrum and his theory. The Church stated that there are “defenders of the Book of Mormon” who use DNA arguments in its behalf, but these arguments are “speculative,” and that “DNA studies cannot be used decisively to either affirm or reject the historical authenticity of the Book of Mormon.”

The Church even goes one step further. In addition to not promoting his work, not quoting his work and speaking out against using DNA as evidence for the Book of Mormon, the Church reiterated exactly what the LDS scholars have been saying for years and trying to teach Rod Meldrum, for which they were attacked. The Church took the same position as that taken by BMAF, Fair Mormon, the Neal A. Maxwell Institute and the several geneticists who have looked into this argument.

What is even more astonishing is Meldrum's reaction to the Church's official statement. During several podcasts Meldrum said the Church is wrong and accused the Church of being hoodwinked by those who disagree with him. Instead of taking a hint from having every geneticist, population geneticist, and even the Church itself saying that Meldrum's information isn't what it's cracked up to be, Meldrum instead makes the absurd claim that everyone else is wrong and he is right.

[AI2.0]

Thanks, larsenb, Bob will be missed. I like to think that he's finding all the answers now.

I think the church had to come out in the statements they made, which clearly Meldrum was unhappy about. Rod Meldrum is not satisfied to put forward information and allow people to make their own choices--he presents his case as if it is the only choice. Probably because it is a business for him.

[JohnnyL]

Rod Meldrum is not satisfied to put forward information and allow people to make their own choices--he presents his case as if it is the only choice.

Sorenson and Gardner, and NY model leaders, aren't this way also?
I think everyone I know, not just Meldrum, is guilty of this.

[samizdat]

Rod Meldrum is not satisfied to put forward information and allow people to make their own choices--he presents his case as if it is the only choice.

Sorenson and Gardner, and NY model leaders, aren't this way also?
I think everyone I know, not just Meldrum, is guilty of this.

Quite a few people are so willing to favor one model over another and belittle the competition.

I have been guilty of this in the past and hold no position on where the Book of Mormon took place, save that it began in Chile, was in Mesoamerica from around 300 BC onwards, and then finished in New York (where the plates were buried).