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Early Mormon Criticisms - 3: Delusions

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By Mason

 This series looks back at how early critics of the church reacted to the rise of Mormonism. Some mocked it, others warned against it, and a few tried to make sense of it. Each post features a historical excerpt and some brief context to show how critics viewed the new faith as it was unfolding. 

-The full series can be found here-

In 1831 Alexander Campbell published An Analysis of the Book of Mormon, one of the earliest full-length critiques of Joseph Smith’s new scripture. The piece first appeared as a review in Campbell’s periodical The Millennial Harbinger and was republished the following year, in 1832, as a standalone pamphlet for wider circulation. Campbell was a prominent religious leader and editor, and he approached the Book of Mormon as a text that needed to be tested, line by line, against the Bible it claimed to supplement.


Unlike satirical responses such as Abner Cole’s Book of Pukei, Campbell did not parody Mormonism. He treated it as a serious theological and historical claim and argued that it collapsed under its own weight. His critique focused on internal contradictions, anachronisms, biblical borrowing, and what he saw as clear violations of established Jewish and Christian theology. Rather than solely attacking Joseph Smith’s character alone, Campbell aimed his fire at the structure of the narrative itself.

What makes Campbell’s analysis valuable for this series is timing. He was writing at the very beginning of Mormonism’s public life, before the movement had decades to refine its story or standardize its defenses. Many of the issues modern critics raise were already visible to him in 1831, drawn directly from the text as it first appeared. This post presents a summary of Campbell’s work as it circulated in 1832, showing how an early critic tried not to mock or speculate, but to dismantle the Book of Mormon by reading it carefully and taking its claims at face value.


Key Arguments presented by Campbell

-You can read the full pamphlet here -


  1. Illegitimate Priesthood
    Campbell argues that the Book of Mormon violates the Mosaic covenant by creating priests and high priests outside the tribe of Levi. Lehi and Nephi are said to descend from Joseph, yet they offer sacrifices, build temples, and consecrate priests. Under biblical law, this would be forbidden. Campbell concludes that the text portrays God as contradicting his own irrevocable commandments.

  2. Violation of the Land Covenant
    The Book of Mormon depicts God commanding a faithful Jewish family to abandon Jerusalem and the promised land. Campbell argues this reverses biblical theology, where exile is a punishment, not a blessing. God is shown rewarding obedience by breaking his own covenant with Israel.

  3. Unrealistic Population and Kingship
    Campbell claims the Book of Mormon places implausibly large Jewish populations in the Americas and establishes kings and lawgivers centuries before biblical prophecy allows. The transfer of political authority away from Judah before the coming of the Messiah directly contradicts Genesis 49.

  4. Improper Temple Worship Outside Jerusalem
    The text portrays Nephites happily performing temple worship in the Americas while ignoring Jerusalem. Campbell argues this contradicts biblical teaching that God’s name and temple were singularly located in Jerusalem until Christ.

  5. Premature Religious Innovation
    Campbell notes that the Book of Mormon introduces religious ordinances and practices that, according to the Bible, were not to change until the Messiah came. He argues this undermines Malachi’s command to keep the Law of Moses intact until that time.

  6. New Testament Theology Before Christ
    Campbell objects that doctrines Paul says were “hidden mysteries” are openly taught by Nephi centuries earlier. This includes teachings about the Gentiles, salvation through Christ, and Gospel theology, which Campbell argues should not exist before Christ and the apostles.

  7. Anachronistic Theological Debates
    The Book of Mormon addresses nearly every major 19th-century Christian controversy, including baptism, church authority, regeneration, and even Freemasonry. Campbell argues this reflects Joseph Smith’s environment rather than ancient history.

  8. Historical and Geographical Errors
    Campbell highlights basic factual mistakes, such as Jesus being born in Jerusalem instead of Bethlehem and John baptizing in the wrong location. He also mocks references to technologies like compasses and advanced ships long before their historical appearance.

  9. Christian Identity Before Christianity
    The text repeatedly calls pre-Christian Jews “Christians,” practicing baptism and church organization while still under Mosaic law. Campbell argues this collapses biblical chronology and theology.

  10. Single Authorship and Modern Language
    Campbell concludes that despite claiming multiple ancient authors over a thousand years, the Book of Mormon shows uniform style, repeated phrasing, and distinctly modern English expressions. He argues this proves a single modern author rather than an ancient record.


Check Your Understanding

Test what you remember about Alexander Campbell’s early critique of the Book of Mormon.

1. What is the focus of this article series?




2. Who authored An Analysis of the Book of Mormon?




3. Where did Campbell’s critique first appear?




4. When was Campbell’s analysis first published?




5. How did Campbell’s approach differ from satirical critics like Abner Cole?




6. What priesthood issue did Campbell argue violated biblical law?




7. Why did Campbell object to Lehi leaving Jerusalem?




8. What did Campbell argue the Book of Mormon’s theology reflected?




9. What chronological problem did Campbell see with Book of Mormon theology?




10. What did Campbell conclude about the authorship of the Book of Mormon?




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Comments

  1. AnonymousDecember 15, 2025 at 9:34 AM

    I’m not sure if Alexander Campbell addresses this or not but if you read 1 Nephi 1 and 2, it paints this picture of Lehi during the first year of Zedekiah prophesying about Jerusalems destruction but 2 Kings 24 states that Jerusalem was ransacked and only the “poorest of the poor” remained before Zedekiah was king. 1 Nephi even says that Laman and Lemuel didn’t believe that the great city of Jerusalem would fall but it had already fallen by this point. Zedekiah was established as king by the Babylonians. I even think there are Babylonian artifacts that affirm this timeline.

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