Religious confusion

"by searching the scriptures I found that mankind did not come unto the Lord"

Did Joseph Smith decide that all churches were wrong before he received the First Vision?

Introduction to Criticism

Critics claim that there is a contradiction between the 1832 account of Joseph Smith's First Vision and the rest of his first-hand accounts. They also claim that the same contradiction occurs internally in the 1838 account. It is alleged that Joseph Smith concluded prior to going to the grove of trees to pray that all the denominations on the earth were false. This supposedly contradicts the 1835 and 1838 accounts in which Joseph expresses doubt as to which Church was true prior to going to the grove.

In his 1832 history, Joseph Smith said:

I found [by searching the scriptures] that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament

In his 1835 account, Joseph Smith said, "I knew not who [of the denominations] was right or who was wrong."

In his 1838 account of the Vision, Joseph writes:

9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.

10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be aright, which is it, and how shall I know it?

18 My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join.

19 I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: "they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof."

The 1832 account then, according to some critics, contradicts the 1835 and 1838 account in that Joseph had already determined before seeing God and Jesus that there was no true Church and thus the only motive for going to the grove in the 1832 account would be to obtain a forgiveness of sins and not to find the true Church.

Author J.B. Haws describes the criticism as it relates to the 1838 account specifically:

Here is the essence of that trouble, as some have seen it. In Joseph’s 1838–39 dictated account (the account that would eventually find its way into the LDS Church’s canon as the official Joseph Smith—History), he described his youthful confusion about the competing religious sects that he encountered in these words: "In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together?" (Joseph Smith History 1:10). According to this narrative, it seems that fourteen-year-old Joseph had already considered the possibility that all churches could be "wrong together." Yet only eight verses later (by the account’s current scriptural format), Joseph reported what seems like surprise in response to the divine injunction that he must join no church, "for they were all wrong"—and "it had never entered into [his] heart that all were wrong" (JS—H 1:18–19). But didn’t we just read that the "all were wrong" possibility had entered his heart in verse 10? Why such an apparently careless and contradictory oversight in the narrative?^[28]

Critics claim that this is a contradiction and evidence that the First Vision story evolved over time.

Such a claim is a false dilemma, as we will now see.

Response to Criticism

Forgiveness of Sins = Finding the Right Church

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[29] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church. Thus even if Joseph's main emphasis is forgiveness of sins in the 1832 account, that doesn't mean he's not talking about what Church is true.

A close reading of The 1832 and 1838 Accounts of Joseph Smith's First Vision, Matthew 15:8-9, and JST Psalm 14

Those critics who claim that Joseph is only speaking about the forgiveness of sins in the 1832 account are ignorant of the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of important scriptural passages quoted near the end of the account. Speaking about the condition of the world, Christ, speaking to Joseph, echoes Matthew 15:8-9:

the world lieth in sin and at this time and none doeth good no not one they have turned asside from the gospel and keep not <​my​> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to thir ungodliness and to bring to pass that which <​hath​> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is?] written of me in the cloud <​clothed​> in the glory of my Father

'[T]hat which hath been spoken by the mouth of the prophets and Apostles' might easily refer to an apostasy and restoration.

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[30]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[31] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[32]

"The 1838-39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of 'their teachers' who 'are workers of iniquity.'"^[33] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine. Under this understanding, the 1832 account of Joseph Smith's First Vision is giving implicit credence that Joseph was indeed seeking to know from God which Church to join because the teachers of other denominations had become corrupt.

Never Entered Into My Heart

Author Jim Bennet describes one approach that a person can take while seeking to reconcile this with their faith and that is to focus interpretation on the phrase "entered into my heart":

The key phrase is "entered into my heart."

We can have confidence in what Joseph means by this because it is not the only time he uses variations of this phrase. Here’s what he says about his experience reading James 1:5.

Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. [JSH 1:12, emphasis added]

This is a phrase Joseph uses to describe something more powerful than mere intellectual assent. He’s describing a spiritual experience, where the feelings of the heart complement and contribute to clarity of mind. It’s a concept that shows up in the Doctrine and Covenants, too:

Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.

Now, behold, this is the spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground. [D&C 8:2-3, emphasis added]

Joseph had clearly considered the possibility all churches were in error in verse 10 (and in the 1832 account,) but the idea hadn’t really sunk in – i.e. entered into his heart – until after verse 18.

I think all of us have had this experience – things happen that we choose not to believe. Even when we have solid information, we don’t allow our intellectual knowledge to become wisdom and "enter into our hearts." He’s describing the very human process of denial, much like Amulek from the Book of Mormon, who once said of his own testimony, "I knew concerning these things, yet I would not know." (Alma 10:6)

Make up your mind, Amulek! Did you know or didn’t you know?! That’s a direct contradiction!

In the case of "Forgiveness of Sins v. Which Church is True,"... Joseph was preoccupied with what he needed to do to prepare to meet God. You see that in all of Joseph’s firsthand accounts.

"[M]y mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul," he wrote in 1832. "I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces;" he wrote in 1835. "My mind was called up to serious reflection and great uneasiness... my feelings were deep and often poignant... What is to be done?" he wrote in 1838. "I began to reflect upon the importance of being prepared for a future [i.e. eternal] state," he wrote in 1842. These are different words, to be sure, but there’s no mistaking the commonality of their underlying meaning. I believe that all these accounts show that Joseph’s deepest desire was to know what he had to do to be saved. That was the one and only item on his agenda in the Sacred Grove.

The question he asked, then, about which church he should join tells us about young Joseph’s theological assumptions. It’s clear in all accounts that salvation and church membership were inextricably linked in his mind. Even in 1832, where he doesn’t specify what question he asked the Lord before his sins were forgiven, he goes on at great length about his concern for the error he sees in all the churches.The possibility that a church might not be necessary doesn’t seem to occur to Joseph, nor would it have been likely to occur to anyone in the early 19th Century. Christ without a church in 1820? Who could imagine such heresy? Certainly not an illiterate farmboy who, at that point, had no inkling what the Lord had in store for him.

In Joseph’s mind, "which church is the right one" and "how can I get my sins forgiven" were variations on the same theme, and only minor variations at that. Rather than show inconsistency, the two accounts are remarkably united in their depiction of Joseph’s concern for his soul and his assumptions about what was necessary to save it.

So with that understanding, the apparent contradiction about whether or not he had decided that all the churches were wrong prior to praying becomes far less problematic. The 1832 account spends more time detailing the specific problems with all the churches than the 1838 account, indicating that Joseph still believed in the importance of joining a church to gain access to the Atonement. True, he doesn’t explicitly say that any church membership is necessary, but he didn’t have to – those reading his account in the 19th Century would have had the same assumptions, and neither Joseph nor his audience would have even considered the modern/post-modern idea of an effectual Christian life outside the boundaries of organized religion. Even if all the churches were wrong to one degree or another, surely Joseph would still have felt it necessary to join the best one... ^[34]

For I Supposed that One of Them Were So

Speficially addressing the passages from JS History 1: 10 and 18, J.B. Haws wrote:

In a draft of Joseph Smith’s history that was written sometime in 1840–41 by scribe Howard Coray (but only essentially rediscovered in the Church’s archival holdings in 2005), the corresponding passage reads differently:

Joseph Smith—History 1:18–19

I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. I was answered that I must join none of them, for they were all wrong . . .

Howard Coray’s 1839–41 history (labeled Draft 3 in Histories, Volume 1 of The Joseph Smith Papers)

I asked the Personages who stood in the light; Which of the sects were right. (for I supposed that one of them were so.) and which I should join. I was answered "join none of them; they are all are wrong . . ."

Coray’s version suggests that Joseph still "supposed"—still believed, still considered it most likely—that one of the sects was right, even if he had considered the possibility that such was not the case. Thanks to the careful editorial scrutiny of The Joseph Smith Papers scholars, it is apparent that Coray’s draft was written after the draft of Joseph Smith’s history (labeled Draft 2 in the handwriting of James Mulholland) that was eventually published in the Times and Seasons and then the Pearl of Great Price. The Joseph Smith Papers volume editors note that, "for whatever reason," Joseph Smith chose that Draft 2 (Mulholland) version for eventual publication, even though there is evidence to suggest that Coray transcribed as Joseph "read aloud from Draft 2 in the large manuscript volume, directing editorial changes as he read." With that background in mind, the parallel phrases above suggest an affinity of sentiment, such that the phrase "it had never entered into my heart" meant, essentially, "I [still] supposed one of them were [right]"—which reinforces the reading that Joseph held out hope in his heart that he would be pointed to the true denomination.^{[28]:99–100}

Looking at Antecedents

Haws describes another way to view both the 1832 account and 1838 account:

One minor drawback in reading Joseph Smith’s history in its current scriptural format is that the verse divisions might inadvertently separate his thoughts too starkly. Because of that potential challenge, the second possibility proposed here is that the contradiction between verses 10 and 18 might simply be a question of antecedents in verse 10. Thus one final alternate reading (and reconciliation) of those verses becomes clearer in the paragraph format of the Draft 2 (Mulholland) manuscript version of Joseph Smith’s history. In what is now verse 9 in the Pearl of Great Price version, Joseph describes the furious activity of three named denominations: the Presbyterians, the Baptists, and the Methodists. Those were the major players in the religious competition that was all around him in that region of New York. And those three groups preached, importantly, distinct soteriological visions of Christianity. If, however, verse 10 is not seen as completely separate from verse 9, then we might understand Joseph’s questions as being much more specific.

Here is how the passage appears in Draft 2 (Mulholland) of Joseph Smith’s history:

My mind at different times was greatly excited for the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all their powers of either reason or sophistry to prove their errors, or at least to make the people think they were in error. On the other hand the Baptists and Methodists in their turn were equally Zealous in endeavoring to establish their own tenets and disprove all others.

In the midst of this war of words, and tumult of opinions, I often said to myself, what is to be done? Who of all these parties are right? Or are they all wrong together? and if any one of them be right which is it? And how shall I know it?

Read in that way, new attention to the determiners and pronouns might be in order. Which of all of these parties—that is, the Presbyterians, Baptists, or Methodists—is right? Or are they—Presbyterians, Baptists, Methodists— all wrong together? If any of them—Presbyterians, Baptists, Methodists—be right, which is it? It seems reasonable to conclude that Joseph wondered not about the possibility that there was no true religion on the earth, but only that the principal religions represented in his area might all be wrong. Hence, his crucial question—his "object in going to enquire of the Lord"— was "to know which of all the sects was right," and perhaps it was the subsequent instruction to join no sect anywhere ("for they were all wrong") that would have been surprising; in that case, this latter possibility was the one that had never entered into his heart.

Again, this is only suggested as one way to read the text—but it is one that also seems to fit with a telling line in the earliest known written account of the First Vision, one from 1832 that Joseph Smith partly dictated and partly wrote. The key is something he stated about personal familiarity:

In that 1832 history, Joseph wrote in his own hand:

At about the age of twelve years my mind become seriously [impressed] with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of differant denominations led me to marvel exceedingly for I discovered that <they did not adorn> instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul . . .

The fact that his conclusions were based on an "intimate acquaintance with those of differant denominations" should not be overlooked. His subsequent recollections do seem to reflect an expanded understanding of a broader apostasy: "by searching the scriptures I found that mand <mankind> did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament." Yet his choice of words ("no society or denomination") and his declaration that "I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy" seem to reflect his discouragement with his local options and his growing assurance that only divine intervention could help him transcend that confusion.

It may, then, have been the sheer universality of the apostasy ("join none of them") that had not entered into his heart. It may have been Joseph Smith’s original hope and assumption, as expressed in the Howard Coray draft, that "one of them were" right, even if he had considered the theoretical possibility that the three denominations with which he had "intimate acquaintance" were all "wrong together" and that he would have to seek a religious home among another, less familiar one of "all the sects."^{[28]:101–102}

Getting Rid of Any Doubt

If you had come to the conclusion that mankind has apostatized from the true faith, and you suddenly found Jesus standing in front of you, wouldn't you ask Him if any of those churches was the correct one? Or would you simply tell Him, "never mind, I already figured it out for myself"?

Simply Misremembering

Could it be that Joseph simply misremembered? Why must one automatically have to be assumed that he was simply embellishing the story?

Conclusion

There are several interpretive possibilities for the supposed discrepancies between the accounts. Is it possible that Joseph Smith contradicted himself? Certainly. But it only remains just that: a possibility—one interpretive option among others. If we presume that Joseph was lying, our hostile reading will lead us to pick this option. If we grant that Joseph might be telling the truth, the other options will not be summarily rejected.

How could Joseph Smith come to the conclusion that all churches were wrong on his own?

Joseph was in doubt as to what his duty was regarding joining a church

The answer to this apparent contradiction lies in a detailed examination of relevant texts. It is important to first compare Joseph Smith’s November 1832 text (which is in his own handwriting) with a newspaper article printed earlier that same year which refers to the Prophet’s inaugural religious experiences.

1832 (February): "not attached himself to any party of Christians, owing to the numerous divisions among them, and being in doubt what his duty was, he had recourse [to] prayer" (Fredonia Censor).

1832 (November): "my intimate acquaintance with those of different denominations . . . . by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament" (handwritten account by Joseph Smith).^[35]

Joseph Smith concluded that none of the denominations with which he had acquaintance was built upon the New Testament gospel

When both of these texts are taken into consideration the following storyline suggests itself: Joseph Smith had come to the conclusion, through personal scripture study, that none of the denominations WITH WHICH HE HAD AN INTIMATE ACQUAINTANCE was built upon the New Testament gospel. He prayed for guidance because he was "in doubt what his duty was." This doubt is obliquely referred to again in Oliver Cowdery’s February 1835 Messenger and Advocate partial First Vision recital where he said that because of the religious excitement the Prophet had "determination to know for himself of the certainty and reality of pure and holy religion."^[36]

Doubt is present again in the Prophet’s November 1835 diary entry: "I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequences."^[37] So the conclusion this fourteen-year-old boy had reached through personal scripture study did not altogether solve his dilemma. In fact, in the May 1838 account he clarifies that because of his youth and inexperience in life he could not make an absolute decision with regard to this matter: "it was impossible for a person young as I was and so unacquainted with men and things to come to any certain conclusion who was right, and who was wrong"; "I often said to myself, what is to be done? Who of all these parties are right? Or, are they all wrong together? If any one of them be right which is it, and how shall I know it?"; "if any person needed wisdom from God I did, for how to act I did not know, and unless I could get more wisdom than I then had [I] would never know."

Joseph wanted to know which of the many hundreds of denominations on earth was the correct one

Orson Pratt’s 1840 First Vision account helps to explain why the ‘Joseph-decided-every-existing-church-was-wrong’ theory cannot possibly be valid. Elder Pratt reports, "He then reflected upon the immense number of doctrines now in the world which had given rise to many hundreds of different denominations. The great question to be decided in his mind was—if any one of these denominations be the Church of Christ, which one is it?" This expansive view is reflected in the Prophet’s 1838 account. There he states, "My object in going to enquire of the Lord was to know which of all the sects was right that I might know which to join. No sooner therefore did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong) and which I should join."

"I cried unto the Lord for mercy"

Why does Joseph Smith state in his 1832 First Vision account that he was in his "16th year" of age?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

Joseph's 1832 account states the "16th year" of his age in the handwriting of Frederick G. Williams

In Joseph Smith's 1832 First Vision recital he said that he was "in the 16th year of [his] age" when the manifestation took place but in all other accounts in which he mentions his age, he was in his "fifteenth year."

• Is this evidence that the Prophet's story evolved over time, and was thus a fabrication to begin with?

The only First Vision account that provided a different age was the 1832 account written in Joseph Smith's own handwriting. In 1832, 12 years after the First Vision, Joseph wrote, "we were deprived of the bennifit of an education suffice it to say I was mearly instructid in reading and writing and the ground rules of Arithmatic which constuted my whole literary acquirements."

Although the portion of Joseph's 1832 history is in his own handwriting, the text insertion of "in the 16th year of my age" was in the handwriting of Frederick G. Williams, Joseph's scribe. It is likely that Joseph's dating schemes were slightly off when he dictated his age to Williams, many years afte the fact. There is nothing nefarious in Joseph Smith correcting his own slight mathematical miscalculations.

Two years later, Oliver Cowdery had Joseph's 1832 history in his possession when he began publishing history of the Church in late 1834 in the Latter-day Saints' Messenger and Advocate. Oliver clearly established Joseph's age as 14 ("the 15th year of his life") during the period of religious excitement (although Oliver ultimately never described the actual First Vision at this time). Once the date of the First Vision was correctly established it remained steady throughout all subsequent recitals as the "15th year" or "age 14."

Are the ages stated in Joseph's accounts of the First Vision "all over the place?"

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

All other accounts except the 1832 one state Joseph's age as 14 or that he was in his "fifteenth year"

The ages are not, as one critic states, "all over the place." ^[38] The only account produced by Joseph Smith that indicated a different age was the 1832 account (age 15 rather than 14, based upon a text insertion above the line by Frederick G. Williams after Joseph had already written his account). All remaining accounts indicate age 14 (the "15th" year).

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

In the 1832 history, the farther back in time Joseph Smith goes, the more inexact Joseph's dating scheme becomes

The 'one-year-off-the mark' dating anomaly of the 1832 First Vision account can best be understood by taking a look at all of the dates and time frame indicators that are provided within the document. It can then be seen that the farther back in time Joseph Smith goes, the more inexact his dating scheme becomes.

Notice that the date of the First Vision is an above-the-line insertion in the handwriting of Frederick G. Williams, meaning that it was not placed in the text initially but was added at a later time than the creation of the main text.

(17 years back in time)

"at the age of about ten years my father Joseph Smith Sr. moved to Palmyra" [23 Dec. 1815 – 23 Dec. 1816]

(15 years back in time)

"At about the age of twelve years my mind become seriously impressed" [23 Dec. 1817 – 23 Dec. 1818]

(12 years back in time)

"from the age of twelve years to fifteen I pondered many things in my heart" [23 Dec. 1817 – 23 Dec. 1821]

"while in <the> attitude of calling upon the Lord <in the 16th year of my age> a pillar of fire" [23 Dec. 1820 – 23 Dec. 1821]

for many days

about that time

after many days

(7 years back in time)

when I was seventeen years of age I called again upon the Lord . . . [and an] angel [appeared]. . . . it was on the 22d day of Sept. AD 1822

(5 years back in time)

the plates [I] obtained them not until I was twenty one years of age

in this year I was married . . . 18th [of] January AD 1827

on the 22d day of Sept of this same year I obtained the plates

in December following we moved to Susquehanna

Joseph Smith: "I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements"

We should carefully note that Joseph Smith correctly stated that he was "seventeen years of age" when the angel Moroni appeared to him on 22 September 1823, he got the time of that manifestation wrong by one year. A clue as to why this incorrect date was placed by the Prophet in this historical account can be found right in the 1832 document itself. Near the beginning of the narrative Joseph writes: "being in indigent circumstances [we] were obliged to labor hard for the support of a large family having nine children. And as it required the exertions of all that were able to render any assistance for the support of the family therefore we were deprived of the benefit of an education. Suffice it to say [that] I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements". Elder Orson Pratt once asked rhetorical questions of the Prophet to illustrate his meager level of formal education: "Had you been to college? No. Had you studied in any seminary of learning? No. Did you know how to read? Yes. How to write? Yes. Did you understand much about arithmetic? No. About grammar? No. Did you understand all the branches of education which are generally taught in our common schools? No." (Journal of Discourses, 7:220-21). And when Elder Pratt wrote specifically about the First Vision he was even more specific about the level of the Prophet's math skills, saying that he had "a very limited understanding of the elementary rules of arithmetic." (Orson Pratt, An Interesting Account of Several Remarkable Visions [Edinburgh, Scotland: Ballantyne and Hughes, 1840],—-).

In the 1838 history, Joseph got the year of his own brother's death wrong

The 1832 history is not the only one where the Prophet made a dating mistake that was one year off the mark. He did the same thing when he created the 1838 Church history, but this time he got the year of his own brother's death wrong. He erroneously remembered that it was 1824 instead of 1823. The significant thing about this particular dating blunder is that four years after the Prophet recorded the initial information he came to the realization that it was not correct and had his scribe, Willard Richards, make the appropriate adjustment. Perhaps the problem with the date was brought to the Prophet's attention by a member of his own family after the information had been printed and made available for public perusal [publication in May 1842; correction in December 1842].

Initial Manuscript Record (2 May 1838)

Alvin (who is now dead)

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin.

Publication ( 15 March 1842 / 2 May 1842)

Alvin, (who is now dead) (Times and Seasons, vol. 3, no. 10, 15 March 1842, 727).

In the year eighteen hundred and twenty-four my father's family met with a great affliction by the death of my eldest brother Alvin. (Times and Seasons, vol. 3, no. 13, 2 May 1842, 772).

Post-Publication Manuscript Correction (2 December 1842)

Alvin (who <died Nov. 19th: 1823 in the 25 year of his age.> is now dead) [the last three words are stricken out]

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin. [this year designation was not corrected by Willard Richards - whose editorial additions and notes end before this point in the manuscript]

A similar type of dating correction scenario, as mentioned above, may have taken place in connection with the 1832 history. Oliver Cowdery claimed that he had the Prophet's help in creating his December 1834 Church history article and despite the fact that he had the erroneously-dated 1832 document sitting in front of him [see paper on this subject] he provided the correct year for the Prophet's First Vision - "in the 15th year of his life" (i.e., between 23 December 1819 and 23 December 1820). And just nine months later the Prophet himself was telling a non-Mormon that the First Vision took place when he was "about 14 years old" (Joseph Smith diary, 9 November 1835).

Is there a case where Joseph stated that his age was 17 rather than 14 at the time of the First Vision?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

Some critics think so: One case in which the age in an 1835 account was mistakenly stated as age 17

An image from "mormoninfographics" is in circulation on the internet which mistakenly states that Joseph claimed that he was age 17 when the First Vision occurred. However, this was a misreading of Joseph Smith's 1835 journal entry, which clearly states that Joseph was age 14 at the time of the first vision, and age 17 at the time of Moroni's visit.

An anti-Mormon "mormoninfographic" which attempts to demonstrate that the ages of the first vision accounts are different. Since this was posted, the owner of "mormoninfographics" acknowledged and corrected this mistake by removing all of the ages from this particular graphic. ^[39]

Why is Joseph Smith's struggle with Satan not mentioned in the 1832 account of the First Vision?

Joseph Smith says in the official Church history account of the First Vision that directly before the theophany occurred he had a struggle with Satan, but this struggle is not mentioned in his 1832 recital of the experience

Is this evidence that this visionary tale evolved over time by becoming more dramatic and elaborate?

The 'struggle' motif is absent from the first known self-written account of the Prophet's visionary experience (1832) but it is also absent from his self-written Wentworth Letter account (1842). It is clear from the available documentary evidence that the Prophet did not feel constrained by the arbitrary rule of his modern critics that he must include every aspect of his First Vision story in every single retelling of it, and no reasonable person should be bothered that he doesn't.

The following timeline displays the 'struggle' material found in First Vision recitals that were produced during the Prophet's lifetime. The corresponding text from the 1832 document is also provided for purposes of comparison.

It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it

Several observations about the information presented below may prove useful.

• It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it - even after the official Church history account was written down (1838) and published (1842). He opted not to speak about that aspect of the story in the Wentworth Letter (1842), in a speech given before the Saints at the Nauvoo Temple (1843), and also when he conducted an interview with a non-Mormon newspaper editor (1843). Yet, he did briefly refer to that part of the story in a subsequent private conversation with a convert (1844).

• A careful comparison of texts indicates that the Prophet's Wentworth Letter was likely constructed by utilizing the content of Orson Pratt’s Interesting Account pamphlet.^[40] But even though Elder Pratt’s account refers directly to the 'struggle' theme, Joseph Smith chose not to include it within the Wentworth Letter.

• Even after Joseph Smith revealed details about his 'struggle' with the Adversary he did not include some of them in subsequent accounts. For instance, in 1835 he told of hearing somebody walking up behind him but this detail didn't ever appear again in the known recitals. Gathering darkness and the dread of sudden destruction are mentioned in the official 1838 rendering of events but then it disappears and is not seen in any later sources which were produced during the Prophet's lifetime.

September–November 1832

I cried unto the Lord for mercy. . . and while in the attitude of calling upon the Lord . . . a pillar of fire [or] light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God.

9 November 1835

I called on the Lord for the first time in the place above stated, or in other words, I made a fruitless attempt to pray. My tongue seemed to be swollen in my mouth, so that I could not utter. I heard a noise behind me like some one walking towards me. I strove again to pray, but could not. The noise of walking seemed to draw nearer. I sprang upon my feet and looked round, but saw no person or thing that was calculated to produce the noise of walking. I kneeled again, my mouth was opened and my tongue loosed. I called on the Lord in mighty prayer. A pillar of fire appeared above my head, which presently rested down upon me and filled me with unspeakable joy.

2 May 1838

I kneeled down and began to offer up the desires of my heart to God, I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me and had such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin but to the power of some actual being from the unseen world who had such a marvelous power as I had never before felt in any being, just at this moment of great alarm I saw a pillar of light exactly over my head above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound.

September 1840

He therefore, retired to a secret place in a grove, but a short distance from his father's house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind, and he was enabled to pray in feverency of the spirit, and in faith. And while thus pouring out his soul, anxiously desiring an answer from God, he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him.

June 1841

He, therefore, retired to a secret place, in a grove, but a short distance from his father's house, and knelt down and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him. The adversary benighted his mind with doubts, and brought to his soul all kinds of improper pictures and tried to hinder him in his efforts and the accomplishment of his goal. However, the overflowing mercy of God came to buoy him up, and gave new impulse and momentum to his dwindling strength. Soon the dark clouds disappeared, and light and peace filled his troubled heart. And again he called upon the Lord with renewed faith and spiritual strength. At this sacred moment his mind was caught away from the natural objects with which he was surrounded, and he was enwrapped in a heavenly vision.

1 March 1842

I retired to a secret place in a grove and began to call upon the Lord, while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision.

11 June 1843

he went into the grove & enquired of the Lord which of all the sects were right.

29 August 1843

I kneeled down, and prayed, saying, O Lord, what Church shall I join? Directly I saw a light.

24 May 1844

Went into the Wood to pray, kneels himself down, his tongue was close[d,] cleave[t]h to his roof—could utter not a word, felt easier after awhile—saw a fire toward heaven came near and nearer. . . . the fire drew nigher, rested upon the tree, enveloped him[, and] comforted [him].

Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Why does Joseph Smith's 1832 account of the First Vision not mention two personages?

Although the 1832 account does not specifically indicate that the Father appeared, He is mentioned

The theophany portion of the 1832 account does not specifically indicate that the Father appeared to Joseph Smith together with Jesus Christ. The relevant text (in its original form) reads as follows:

a piller of fire light above the brightness of the sun at noon day c[a]me down from above and rested upon me and I was filled with the spirit of god and the <Lord> opened the heavens upon me and I saw the Lord and he spake unto me saying Joseph <my son> thy sins are forgiven thee. go thy <way> walk in my statutes and keep my commandments behold I am the Lord of glory I was crucifyed for the world that all those who believe on my name may have Eternal life <behold> the world lieth in sin and at this time and none doeth good no not one they have turned asside from the gospel and keep not <my> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father.^[41]

Even though the Savior makes a direct reference to the Father there is no indication in this portion of the 1832 document that God appeared to Joseph Smith alongside His Son.

The same pattern exists in the Book of Mormon with Lehi's vision of God on His throne

This type of pattern is seen in the Book of Mormon, translated in 1829: The Book of Mormon begins (1 Nephi 1꞉8-10) with Lehi's vision of God on His throne. One [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both God the Father and Christ.

Is there any reference to God the Father being present in Joseph Smith's 1832 account?

Pearl of Great Price Central, Joseph Smith - History Insight #9: Did Both the Father and the Son Appear to Joseph Smith in the First Vision?

A significant phrase in the introductory paragraph is associated with the First Vision: "receiving the testimony from on high"

There is a very significant phrase located in the introductory paragraph of the Prophet's historical narrative. There he indicates that the 1832 document is . . .

A History of the life of Joseph Smith Jr. an account of his marvilous experience and of all the mighty acts which he doeth in the name of Jesus Ch[r]ist the son of the living God of whom he beareth record and also an account of the rise of the church of Christ in the eve of time according as the Lord brough<t> [it] forth and established [it] by his hand <firstly> he receiving the testamony from on high secondly the ministering of Angels thirdly the reception of the holy Priesthood by the ministring of Aangels to adminster the letter of the Gospel—<—the Law and commandments as they were given unto him—>and the ordinencs, forthly a confirmation and reception of the high Priesthood after the holy order of the son of the living God.

This paragraph not only introduces the document with a heavy emphasis on the Son of God but it also chronologically outlines four inaugural events of the Restoration.

FIRST: Reception of "the testimony from on high"—First Vision

SECOND: The "ministering of angels"—Moroni visitations

THIRD: Reception of the Holy Priesthood to administer the letter of the gospel—Aaronic priesthood

FOURTH: Reception of the High Priesthood after the order of the Son—Melchizedek priesthood

This 1832 phraseology corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove

The significant phrase in the introductory paragraph is the one associated with the First Vision—"receiving the testimony from on high" (spelling standardized). When this phrase is placed in conjunction with the Prophet's 1835 and 1838 accounts of the First Vision it becomes obvious that the 1832 phraseology closely corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove.

(1832 ACCOUNT)

firstly . . . receiving the testimony from on high

(1835 ACCOUNT)

He [God the Father] testified unto me that Jesus Christ is the Son of God

(1838 ACCOUNT)

[He] said...This is my beloved Son

The Father's identification of Jesus Christ as His Son was His "testimony" of Him.

Critics have objected that—in their minds—the phrase "from on high" cannot be so easily equated with God the Father. But there is a sizable amount of corroborating evidence for this idea. Consider the following points of connection.

• 3 Ne. 11:3, 5-7 - between April and June 1828

The Father's voice . . . came out of heaven [i.e., 'from on high'] and testified of His Beloved Son.

• D&C 20:16 - April 1830

Joseph Smith stated, "the Lord God has spoken it; and we . . . have heard . . . the words of the glorious Majesty on high."

• Matthew, Mark, Luke, 1 Peter - between 8 March 1831 and 24 March 1832

There are five New Testament scriptures (which Joseph Smith would have been familiar with from his work on the JST) that have distinct parallels to the First Vision story. Jesus Christ's Old World disciples heard the Father's voice come "from heaven" (Mt. 3:17; Mk. 1:11; Lk. 3:22; 2 Pt. 1:17-18) [i.e, 'from on high'] or "out of the cloud" (Mt. 17:5) [i.e., 'from on high'] and in each of these instances the Father testified of His Son and employed the same phraseology that Joseph Smith said He utilized during the First Vision

• JST John 1:18/19 - between 20 November 1831 and 16 February 1832

And no man hath seen God at any time, except he [i.e., God the Father] hath borne record of the Son.

• 1832 First Vision account - between 22 September 1832 and 27 November 1832

receiving the testimony from on high

• D&C 93:15 - 6 May 1833

Mention is made of the Father's voice being heard "out of heaven."

• Patriarchal Blessing - 9 December 1834

When the Prophet received his Patriarchal Blessing on 9 December 1834 he was reminded by the Patriarch (his father) that during his "youth" he had "heard [God's] voice from on high."

Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account

This chronological evidence points to the conclusion that Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account.

"The Lord opened the heavens and I saw the Lord"

There is another line from the 1832 account that may be referring to two people:

I was filled with the spirit of God, and the Lord opened the heavens upon me and I saw the Lord

It has been argued that the seperation of "Lord" into two may be referring to the Lord God [i.e., the Father] and the Lord Jesus Christ. Three pieces of evidence can be used to argue for this interpretation.

• Evidence #1 - The separation of "Lord" is used in scripture in Psalm 110:1 to refer to two distinct, divine individuals. As John Welch and James Allen have argued, if David can do this, so can Joseph.^[42] This connection becomes more plausible when we realize that Joseph would have either recently been working on or completed Psalms in his Inspired Translation of the Bible at this time.

Some critics have taken issue with this evidence for the interpretation—claiming that since Psalm 110:1 was originally written in Hebrew with two different words for Lord (rendering "Lord" and "LORD" in all caps for the second mention) that the argument fails.^[43]

Robert S. Boylan has responded by showing how Psalm 110:1 is the most quoted, echoed, and/or alluded to passage in the New Testament which Joseph would have been working on revising in his Inspired Translation of the Bible. He then shows that the revelations in Doctrine and Covenants leading up chronologically to the publication of the history containing the 1832 account of Joseph’s vision deliberately echo that verse (Doctrine and Covenants 20:24; 49:5-6; 76: 20, 23). If Joseph were familiar with that verse close to the publication of the account by way of the Old and/or New Testament and as echoed in his revelations published in the Doctrine and Covenants, it seems reasonable to assume that he could have used that verse as a template for rendering his account of events surrounding the First Vision.^[44] This is even if one mention is capitalized and the other not. If the structure is deliberate and clear (and it appears so), then it seems odd to be upset that Joseph doesn't use capitals for the second "Lord" he writes about.

• Evidence #2 - The successive appearance of personages in other accounts (such as the 1835 account).

The 1832 account may be read to have a successive appearance of personages, one after the other. This is strengthened by the 1835 accounts mention of successive appearance. Further evidence of this in the 1832 account may be that Joseph was "filled with the spirit of God" before he mentions "the Lord".

• Evidence #3 - Joseph used "Lord" to refer to God and not just Jesus Christ in the 1832 account.

Some have argued that the 8 uses of Lord in the 1832 account all refer to Jesus Christ.^[45] There are at least three references that may be read otherwise:

A History of the life of Joseph Smith Jr. an account of his marvilous [sic] experience and of all the mighty acts which he doeth in the name of Jesus Christ the son of the living God of whom he beareth record and also an account of the rise of the Church of Christ in the eve of time according as the Lord brought forth and established by his hand.

A separation of "Christ" and "the Lord." This is able to be read with Christ or the Father as the Lord.

My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith, and there was no society or denomination that was built upon the gospel of Jesus Christ as recorded in the New Testament.

Joseph may be referring to coming to the Lord (i.e., the Father) and the gospel of Christ.

The third plausible evidence of the Father as Lord is the ending of the account:

My soul was filled with love, and for many days I could rejoice with great joy. The Lord was with me, but I could find none that would believe the heavenly vision. Nevertheless, I pondered these things in my heart.

The reference here is vague enough that it cannot be conclusively read one way or the othe—especially with the just-cited mention of the Lord.

Why did the Prophet construct the 1832 narrative in a manner such as to exclude explicit mention of the Father's appearance?

Analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations

Since it can be concluded from the above documentary evidence that Joseph Smith did indeed make an oblique reference to the appearance of the Father in his 1832 history the question becomes—Why did the Prophet construct the 1832 narrative in the manner that he did (so as to exclude explicit mention of the Father's appearance)? A careful analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations. The apostle Stephen's view of both the Father and the Son is clearly utilized by the Prophet in one section of the 1832 text but, more importantly, Joseph Smith told the actual theophany portion of this narrative in language that very closely corresponds to the apostle Paul's vision of Jesus Christ (Acts 26).^[46] .

The apostle Paul did not report that he saw the Father alongside the Son

On this reading, the Father is not explicitly mentioned as making an appearance in the theophany portion of the 1832 First Vision account because Joseph Smith patterned that part of his narrative after the vision of Jesus Christ experienced by the apostle Paul.

Paul did not report that he saw the Father alongside the Son, and so it is logical that this is the reason why Joseph Smith did not explicitly mention the Father's appearance in his text either. The Prophet's strong sense of connection with Paul's visionary experience is referred to by him right in his 1838 First Vision account. The context of this connection is the persecution experienced by both men for speaking publicly about a heavenly manifestation. Joseph Smith relates in his 1838 history that he was informed by a clergyman that his vision was "all of the devil." This piece of information may help to explain why the Prophet chose to couch his first known written account of his vision in heavy biblical language and imagery. He may have hoped that by doing this his story would have a better chance of being accepted amongst a populace that was steeped in biblical content.

Gospel Topics: "There are other, more consistent ways of seeing the evidence."

The Gospel Topics Essay touching on the first vision touches on another way of looking at the evidence. It focuses on the awkward repetition of the word "Lord" and how this may have been Joseph's perhaps uneducated way of stating the order of appearance of the personages:

Embellishment. The second argument frequently made regarding the accounts of Joseph Smith’s First Vision is that he embellished his story over time. This argument focuses on two details: the number and identity of the heavenly beings Joseph Smith stated that he saw. Joseph’s First Vision accounts describe the heavenly beings with greater detail over time. The 1832 account says, “The Lord opened the heavens upon me and I saw the Lord.” His 1838 account states, “I saw two Personages,” one of whom introduced the other as “My Beloved Son.” As a result, critics have argued that Joseph Smith started out reporting to have seen one being—“the Lord”—and ended up claiming to have seen both the Father and the Son.

There are other, more consistent ways of seeing the evidence. A basic harmony in the narrative across time must be acknowledged at the outset: three of the four accounts clearly state that two personages appeared to Joseph Smith in the First Vision. The outlier is Joseph Smith’s 1832 account, which can be read to refer to one or two personages. If read to refer to one heavenly being, it would likely be to the personage who forgave his sins. According to later accounts, the first divine personage told Joseph Smith to “hear” the second, Jesus Christ, who then delivered the main message, which included the message of forgiveness.10 Joseph Smith’s 1832 account, then, may have concentrated on Jesus Christ, the bearer of forgiveness.

Another way of reading the 1832 account is that Joseph Smith referred to two beings, both of whom he called “Lord.” The embellishment argument hinges on the assumption that the 1832 account describes the appearance of only one divine being. But the 1832 account does not say that only one being appeared. Note that the two references to “Lord” are separated in time: first “the Lord” opens the heavens; then Joseph Smith sees “the Lord.” This reading of the account is consistent with Joseph’s 1835 account, which has one personage appearing first, followed by another soon afterwards. The 1832 account, then, can reasonably be read to mean that Joseph Smith saw one being who then revealed another and that he referred to both of them as “the Lord”: “the Lord opened the heavens upon me and I saw the Lord.”

Joseph’s increasingly specific descriptions can thus be compellingly read as evidence of increasing insight, accumulating over time, based on experience. In part, the differences between the 1832 account and the later accounts may have something to do with the differences between the written and the spoken word. The 1832 account represents the first time Joseph Smith attempted to write down his history. That same year, he wrote a friend that he felt imprisoned by “paper pen and Ink and a crooked broken scattered and imperfect Language.” He called the written word a “little narrow prison.” The expansiveness of the later accounts is more easily understood and even expected when we recognize that they were likely dictated accounts—an, easy, comfortable medium for Joseph Smith and one that allowed the words to flow more easily.^[47]

Read the full article here.

Did any of Joseph's scribes ever say anything about Joseph's story of the vision changing over time?

Joseph's scribe Frederick G. Williams never mentioned anything about Joseph's story "evolving" over time

It is worthwhile to note that the scribe for the material which directly precedes and follows after the 1832 First Vision narrative—Frederick G. Williams—never mentioned anything about Joseph Smith's story evolving over time and becoming more elaborate with the so-called 'addition' of the Father.

Williams was a resident of Quincy, Illinois when the First Vision account which explicitly refers to the Father was published in Nauvoo, Illinois on 1 April 1842. It is known that Williams was with the Prophet in Nauvoo shortly before his death on 10 October 1842 but during the intervening six months there is no known objection from Frederick to the content of the printed text. Why not? Williams was the person who wrote down the words in the introductory remarks of the 1832 document that talk of Joseph Smith receiving "the testimony from on high" during the First Vision. And it is known that Frederick was accompanying four LDS missionaries who, in November 1830, were teaching the citizens of Painesville, Ohio that Joseph Smith had seen "God" personally (see the 1830 statement about seeing "God").

Williams was a member of the First Presidency of the Church on 9 November 1835 when Joseph Smith was teaching a non-Mormon that there were two personages who appeared during the First Vision (see Joseph Smith diary, 9 November 1835). Frederick probably never drew attention to a so-called 'discrepancy' between what Joseph Smith taught in 1832, 1835, 1838, and 1842 because he knew that there wasn't one; he knew that the words of the Father spoken during the vision were referred to right in the text that he had written down in 1832.

Joseph's scribe Oliver Cowdery never mentioned anything about Joseph's story changing

Oliver Cowdery is another person who was in a position to know if the Prophet's First Vision story had changed over time by the addition of the Father. But he never mentioned any such 'discrepancy'. Cowdery had possession of the 1832 First Vision account when he wrote and published a series of Church history letters in December 1834 and February 1835 and so he was fully aware of the explicit mention of Christ's appearance and he also would have known of the introductory remark which refers to "the testimony from on high" being delivered during this event. Cowdery became the Associate or Assistant President of the entire Church on 5 December 1834 (Encyclopedia of Mormonism, 1653), and thus he would have been in the highest office of Church authority when the Prophet was teaching about one year later that two personages appeared during the First Vision (Joseph Smith diary, 9 November 1835).

Even after both Fredrick G. Williams and Oliver Cowdery became disaffected with Joseph Smith, they never claimed his story of the First Vision had mutated or changed over time

Both Fredrick G. Williams and Oliver Cowdery had reason to feel animosity toward Joseph Smith and the Church since they were both excommunicated in the late 1830's. But neither of these men - even after their reinstatements into full fellowship - ever pointed to any 'creative editing' of the Prophet's First Vision story to sound more impressive and dramatic.

⍗

Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), . John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) . ( Index of claims ) Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120–128. Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 154.( Index of claims ) Dan Vogel, "The Earliest Mormon Concept of God," in Line Upon Line: Essays on Mormon Doctrine, edited by Gary James Bergera, (Salt Lake City: Signature Books, 1989), 17–33. Watchman Fellowship, The Watchman Expositor (Page 3) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Was Joseph Smith's First Vision Vision set in heaven or on earth?

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration

a piller of fire light above the brightness of the sun at noon day come down from above and rested upon me and I was filled with the spirit of god and the Lord opened the heavens upon me and I saw the Lord and he spake unto me...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Some have seen a discrepancy between the location of Deity in the Prophet's 1832 and 1838 First Vision accounts. The 1838 version says that the Prophet saw two Personages standing in the air above the earth, within his proximity. But the 1832 version is not so clear—it seems to locate Deity in heaven.

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration. A myopic focus on a limited number of historical documents can only lead to misunderstanding of the past and a twisted sense of the message that the author is trying to convey.

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures. And at this point in his manuscript he utilized Acts 7꞉55-56 to tell his story. It reads:

But [Stephen], being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

The Greek text that underlies the KJV translation says that Stephen looked into "heaven" (ouranos - 'the sky'; by extension: 'heaven'; also translated as 'air') and saw the "heavens" (the same Greek word - ouranos) opened. Thus, Stephen did not necessarily see Deity in their celestial abode - far beyond the confines of the earth - but rather standing above him in the air.

When Joseph Smith says in the 1832 First Vision account that he saw the Lord after the "heavens" (he uses the plural form) were opened he seems to be expressing the same idea that is found in the New Testament text.

Notice that the physical proximity of the Personages is established in the Prophet's 1835 recital: the pillar of fire can be physically seen in the air; the pillar of fire physically descends and rests upon Joseph; the pillar of fire has contact with physical objects that surround Joseph; two Personages are seen in the midst of this pillar of fire. Notice also that in the 1844 account the Prophet indicates that he could see with his natural eyesight the pillar "toward heaven", or up in the air. A glance at the 1840 account also shows that the phrase "in the heavens above" simply means "a considerable distance" up in the sky - it is not a reference to the celestial abode of Deity.

1832

• a pillar of fire light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God and the Lord opened the heavens upon me and I saw the Lord and he spake unto me.

1835

A pillar of fire appeared above my head; which presently rested down upon me, and filled me with unspeakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed.

1838

I saw a pillar of light exactly over my head above the brigtness of the sun, which descended gradually until it fell upon me. . . . When the light rested upon me I saw two personages (whose brightness and glory defy all description) standing above me in the air.

1840

he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him; and as it drew nearer, it increased in brightness and magnitude, so that, by the time that it reached the tops of the trees, the whole wilderness, for some distance around was illuminated in a most glorious and brilliant manner. He expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but perceiving that it did not produce that effect, he was encouraged with the hope of being able to endure its presence. It continued descending slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwapped in a heavenly vision, and saw two glorious personages.

1842

while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages who exactly resembled each other in features, and likeness, surrounded with a brilliant light which eclipsed the sun at noon-day.

1843

Directly I saw a light, and then a glorious personage in the light, and then another personage.

1844

saw a fire toward heaven came near and nearer; saw a personage in the fire . . . the fire drew nigher, Rested upon the tree, enveloped him comforted.

Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Joining other churches—"thy sins are forgiven thee"

saying Joseph my son thy sins are forgiven thee. go thy way walk in my statutes and keep my commandments behold I am the Lord of glory I was crucifyed for the world that...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does the 1832 account of the First Vision not prohibit Joseph from joining any church?

The 1832 First Vision account does not portray the Lord giving Joseph Smith an injunction against joining any church

The 1832 account of the First Vision does not portray the Lord as announcing that all the creeds were corrupt. These details do not show up until the 1838 account. Is this evidence that the Prophet's story evolved over time?

The claim that Joseph Smith's 1832 First Vision story does not contain a divine injunction against joining any churches does not take evidence within the document itself into proper consideration. The information is implicit instead of explicit, but it is there nevertheless. This point cannot be legitimately used as evidence of an evolving storyline.

Joseph went to pray in the grove because he had concluded that the behavior of the churches was not in accordance with the Bible

A quick look at the 1832 First Vision text reveals how untenable this claim is. Joseph Smith states that before he went into the woods to pray he had concluded in his own mind that "those of different denominations [which he was personally acquainted with]. . . did not adorn their profession by a holy walk and godly conversation agreeable to what [he] found contained in [the Bible] . . . . [There were] contentions and divisions [among them] . . . . [T]hey had apostatised from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament."

Jesus Christ informed Joseph in the 1832 account that "they draw near to me with their lips while their hears are far from me"

Then, when Jesus Christ Himself made a personal appearance to Joseph in the grove, He informed the young boy that -

"the world lieth in sin at this time and none doeth good no not one they have turned aside from the gospel and keep not <my> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father"

To summarize:

• Joseph Smith could not find a church that he thought was adhering to biblical teachings.
• Jesus Christ confirmed Joseph Smith's observation by saying that the entire world was in a sinful, ungodly condition; they did not keep divine commandments; they had turned aside from the gospel—"not one" person was doing good in His estimation.
• Jesus Christ said that those who professed Christianity were in a state of hypocrisy.
• Jesus Christ said that He was angry with the inhabitants of the earth and was contemplating their punishment.

This is an unambiguous indication on the Lord's part that joining any of the denominations would be unacceptable

How can critics possibly see this as anything other than a forceful and unambiguous indication on the Lord's part that joining any of the Christian denominations would be an unacceptable path for Joseph to take? Notice in the remainder of the 1832 text that Joseph says he felt great joy and love because of his experience and pondered the things which he had seen and heard during the vision . . . but during an interval of several years he did NOT join any church. Why?

As the 1832 text so plainly says—Joseph Smith believed that Christians had turned aside from the gospel; Jesus Christ confirmed that Christians had turned aside from the gospel; Joseph was therefore provided with a set of golden plates that contained writings which were "engrave[d] by . . . the servants of the living God." The 1832 account speaks three times of the "work" that God wanted Joseph Smith to do, while the 1838 account explicitly connects this "work" with the bringing forth of "the everlasting gospel." The 1842 First Vision account ties all of these themes together. There the Prophet relates: "I was expressly commanded to 'go not after them,' at the same time receiving a promise that the fulness of the gospel should at some future time be made known unto me."

Jesus Christ said that He would bring to pass "that which hath been spoken by the mouth of the prophets and apostles"

Another indication from the 1832 document that Joseph Smith knew from the First Vision event that he should not join any of the churches can be found in something the Savior said to him. Jesus Christ explained that He was going to take action against the situation the world was currently in by "bring[ing] to pass that which hath been spoken by the mouth of the prophets and Ap[o]stles." What did this statement mean? In a canonized text written at approximately the same time as the 1832 First Vision account (September 1832) the following phraseology is found:

1. A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high.
2. Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints . . . . (D&C 84꞉1-2).

The Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church

In other words, the Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church. This viewpoint is bolstered by several instances where the Prophet utilized the same phraseology used by the Lord during the First Vision to speak about the Restoration.

• The work of the Lord in these last days, is one of vast magnitude and almost "beyond the comprehension of mortals. Its glories are past description, and its grandeur unsurpassable. It is the theme which has animated the bosom of prophets and righteous men from the creation of the world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in Christ Jesus, whether in heaven or on the earth, shall be gathered together in Him, and when all things shall be restored, as spoken of by all the holy prophets since the world began".^[48]

• "I . . . hold the keys of the last kingdom, in which is the dispensation of the fullness of all things spoken by the mouths of all the holy Prophets since the world began".^[49]

• "in the last days, . . . that which shall precede the coming of the Son of Man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began".^[50]

• "the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient order of things restored"^[51]

• "when the purposes of God shall be accomplished: when ‘the Lord shall be King over the whole earth,’ and ‘Jerusalem His throne.’ ‘The law shall go forth from Zion, and the word of the Lord from Jerusalem.’ This is the only thing that can bring about the ‘restitution of all things spoken of by all the holy Prophets since the world was’—‘the dispensation of the fullness of times, when God shall gather together all things in one’."^[52]

• "the last dispensation, . . . bringing to pass the restoration spoken of by the mouth of all the Holy Prophets . . . . the restitution of all things spoken of by the holy Prophets be brought to pass".^[53]

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) Chapter 8. ( Index of claims ) Internet Wikipedia "First Vision" article (as of 16 January 2007).

Did Joseph Smith join the Methodist, Presbyterian, or Baptist churches between 1820 and 1830 despite the claim made in his 1838 history that he was forbidden by Deity from joining any denomination?

Nobody who has charged Joseph Smith with joining a church between 1820 and 1830 has ever produced any authentic denominational membership record that would substantiate such a claim

Three of the primary sources that charge Joseph Smith with joining sectarian churches between 1820 and 1830 were produced in the latter part of the nineteenth century, over a half-century after the First Vision. None of the three are contemporary records; the earliest one was written 50 years after the First Vision took place.

• Fayette Lapham claimed that Joseph had joined the Baptist Church.
• Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church.
• S.F. Anderick claimed that Joseph Smith joined the Presbyterian Church.

We must note too that none of these sources confirms the others—they all discuss different denominations and different time frames. Thus, the stories are not mutually reinforcing.

Eyewitness reminiscences and contemporary records provide strong evidence that these claims are not valid and, therefore, do not reflect historical reality. The three sources are all late, and all from hostile voices.

Did Joseph Smith become a baptized member of the Baptist Church in 1822?

Fayette Lapham claimed to have learned this from Joseph Smith, Sr. 50 years after the First Vision had occurred

Fayette Lapham claimed to have interviewed Joseph Smith Sr. in 1829-30, and published a report forty years later. In it, he reported:

About this time [1822, perhaps as late as 1824] he [Joseph, Jr.] became concerned as to his future state of existence, and was baptized, becoming thus a member of the Baptist Church.^[54]

There are no records to support the claim that Joseph joined the Baptist Church

The Lapham source is secondhand at best—putting forward information that reportedly came from the Prophet's father. There are no records beyond this late, second-hand recollection to support this claim.

Did Joseph Smith become a member of the Methodist Church while he was translating the Book of Mormon?

In 1879, 59 years after the First Vision, Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church while translating the Book of Mormon

Joseph and Hiel Lewis were cousins of Emma Hale Smith; they would have been aged 21 and 11 respectively in 1828:

...while he, Smith, was in Harmony, Pa., translating his book....that he joined the M[ethodist] [Episocpal] church. He presented himself in a very serious and humble manner, and the minister, not suspecting evil, put his name on the class book, the absence of some of the official members, among whom was the undersigned, Joseph Lewis, who, when he learned what was done, took with him Joshua McKune, and had a talk with Smith. They told him plainly that such a character as he was a disgrace to the church, that he could not be a member of the church unless he broke off his sins by repentance, made public confession, renounced his fraudulent and hypocritical practices, and gave some evidence that he intended to reform and conduct himself somewhat nearer like a christian than he had done. They gave him his choice, to go before the class, and publicly ask to have his name stricken from the class book, or stand a disciplinary investigation. He chose the former, and immediately withdrew his name. So his name as a member of the class was on the book only three days.—It was the general opinion that his only object in joining the church was to bolster up his reputation and gain the sympathy and help of christians; that is, putting on the cloak of religion to serve the devil in.^[55]

There is a difference between attending Methodist services and formally joining the Methodist Church

Note that Joseph did not inscribe himself, but the Methodist minister added Joseph's name to the class book. It is not surprising that Joseph might have attended Methodist services: Emma's family was involved in Methodism, she was related to Methodist ministers, and Joseph at this period was living on the Hale family's farm. The Hales had serious reservations about their new son-in-law, who claimed by this point to have the Book of Mormon plates in his possession. It would be natural for him to attend worship services with them if only to reassure them that he was not hostile to religion.

Joseph Lewis described himself as one of the "official members", indicating the Joseph was not a member of the church

It is telling, though, that as soon as Joseph Lewis learned that Joseph had attended, he quickly took steps to disassociate the church from a person he saw as an imposter: note too that Lewis describes himself (rather than Joseph) as one "of the official members." A study of Methodist procedure makes it extremely unlikely that Joseph could have been a member of the Church, especially for only three days.

The Lewis source presents a scenario that was directly contradicted in print by an adult eyewitness who was a Methodist church officer. It is certainly possible that Joseph attended a Methodist meeting with his wife and in-laws: even in the Lewis' telling, however, he was quickly made to understand that he was not wanted, and he persisted in his own beliefs rather than continue with them.

Main article: Methodist membership procedures and Joseph Smith

See also: Joseph became "partial to the Methodist sect" in 1820

Did Joseph Smith join the Presbyterian Church after the First Vision?

S.F. Anderick claimed in 1887, 67 years after the First Vision, that Joseph Smith had joined the Presbyterian Church in the 1820s

S.F. Anderick (1887):

When Jo[seph Smith] joined the Presbyterian Church, in Palmyra village, it caused much talk and surprise, as he claimed to receive revelations from the Lord.^[56]

Joseph likely attended the Presbyterian Church with his family, but no record exists of him being an actual member of the congregation

As Dan Vogel notes, "Because Lucy Smith and three of her older children joined the Presbyterian Church, together with the possibility that Joseph Jr. may have attended some meetings with other family members, some observers may have assumed Joseph Jr. was also a member."^[57] (Vogel notes that Lorenzo Saunders claimed in 1884 that he attended Sunday School with Joseph at the Presbyterian Church, and so that attendance (without formal membership) may be the source for this reminiscence.^[58]

The Anderick source may simply be recalling an occasion when the young Prophet attended a church service with his Presbyterian mother and siblings.

Questions: Are there contemporary witnesses that confirm that Joseph Smith didn't join any church after the First Vision?

Eyewitness sources indicated that Joseph Smith was not formally attached to any church, and had rejected all of them

The eyewitness sources that follow below indicate that up until the time that Joseph Smith announced the existence of the golden plates of the Book of Mormon to his family (23 September 1823) he was not formally attached to any church, but had instead publicly rejected all of them and manifested his desire NOT to join their ranks. Some are contemporaneous, others are later remembrances, but the hostile and friendly voices are clear that he had no denominational affiliation.

Reminiscence Around 1820

Pomeroy Tucker (a non-Mormon critic who knew Joseph Smith in Palmyra, New York) said that Joseph joined the Methodist probationary class in Palmyra but soon "withdrew from the class" without being converted; announcing that "all the churches [were] on a false foundation."^[59] This information corresponds with historical details dated by Joseph Smith at around 1820.

Main article: Joseph Smith and Methodist camp meetings

Reminiscence of Fall 1823

Lucy Mack Smith:

Joseph Smith's mother recalled in her autobiography that shortly after her son Alvin died on 19 November 1823 Joseph "utterly refused" to attend church services with the intent to convert, and he made the specific request: "do not ask me to join them. I can take my Bible, and go into the woods, and learn more in two hours, than you can learn at meeting in two years, if you should go all the time."^[60]

As can be seen by the continuing chronological sources which follow, Joseph Smith and his associates were teaching from 1825 to 1832 that the Prophet did not belong to any church between the years 1825 and 1827.

Reminiscence Concerning 1825

Josiah Stowell, Jr. (a non-Mormon):

I will give you a short history of what I know about Joseph Smith, Jr. I have been intimately acquainted with him about 2 years. He then was about 20 years old or thereabout. I also went to school with him one winter. He was a fine, likely young man and at that time did not profess religion.^[61]

Reminiscence Concerning 1827

Peter Bauder:

In 1827 David Marks (a non-Mormon minister) went to Palmyra and Manchester, New York where he "made considerable inquiry respecting . . . [Joseph] Smith" and learned from "several persons in different places" that Joseph was "about 21 years [old]; that previous to his declaration of having found the plates he made no pretensions to religion."^[62]

Reminiscence Concerning 1830

In October 1830 Peter Bauder (a non-Mormon minister) spoke directly to the Prophet. Bauder commented: "he could give me no Christian experience," meaning that he did not belong to any church before his experience with the angel and plates in September 1823.^[63]

Contemporary Document - 1830

Observer and Telegraph (newspaper):

Four LDS men from New York state taught that at the time the angel appeared to Joseph Smith (22 September 1823) he "made no pretensions to religion of any kind."^[64]

Contemporary Document - 1831

Palmyra Reflector (newspaper):

The editor of a Palmyra, New York newspaper claimed that he has been "credibly informed," and was "quite certain," that "the prophet . . . never made any serious pretensions to religion until his late pretended revelation"—meaning the Book of Mormon, which was made known among Palmyra's residents in the Fall of 1827.^[65]

Contemporary Document - 1832

Orson Pratt:

Orson Pratt and Lyman Johnson taught on 8 April 1832 that "in 1827 a young man called Joseph Smith of the state of New York, of no denomination [i.e., not belonging to a church], but under conviction, inquired of the Lord . . . [and] an angel [appeared to him] . . . who gave information where the plates were deposited."^[66] Pratt clarified in a much later statement that between 1820 and 1823 Joseph Smith "was not a member of any church."^[67]

Thus, a great deal of contemporary evidence disproves the late, second hand claims.

See also: Joseph Smith and Methodist camp meetings

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 35, 342n78, 348n130. ( Index of claims ) (sources: Lapham, Turner, Lewis) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 18, 487n62-63 (PB) ( Index of claims ) John A. Matzko, "The Encounter of Young Joseph Smith with Presbyterianism," Dialogue 40/3 (2007): 68. MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm (source: Lewis) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 253, n51. ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article) Primary Sources Baptist: Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466. Methodist: Hiel Lewis, "That Mormon History. Reply to Elder Cadwell," Amboy Journal [Illinois] 24 (6 August 1879): 1; reproduced in Vogel, Early Mormon Documents 4:314–316. Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306. Presbyterian: Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.

New Dispensation?

Why doesn't Joseph Smith's 1832 First Vision account mention a "new dispensation"?

The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation

One critical author states, "Joseph [Smith] added new elements to his later narratives that are not hinted at in his earlier ones. His first vision evolved from a forgiveness epiphany [1832 account] to a call from God the Father and Jesus Christ to restore the true order of things [1842 account]."

Taken altogether, the above information reveals that Joseph Smith considered his initial calling to have come directly from Deity in the Sacred Grove in 1820—not at some later time. The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation.

The unsustainable nature of this argument becomes glaringly apparent once the 1832 First Vision account is carefully scrutinized and other historic LDS documents are taken into consideration

In Joseph Smith's 1832 account he plainly states that before the First Vision took place he was of the opinion that "mankind . . . had apostatized from the true and living faith, and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament." When the Prophet saw Jesus Christ face to face during the First Vision experience the Savior verified what Joseph had previously believed by saying, "the world lieth in sin at this time and none doeth good; no, not one. They have turned aside from the gospel and keep not my commandments" (emphasis added).

During the lifetime of Joseph Smith the word DISPENSATION was defined in a popular English dictionary in the following manner: "a system of principles and rites enjoined [or dispensed or bestowed]; as . . . the gospel dispensation; including . . . the scheme of redemption by Christ."^[68] As noted above, Jesus Christ informed Joseph Smith that mankind had turned aside from the gospel and no longer kept His commandments. He then issued a directive straight to Joseph Smith by saying, "Walk in my statutes and keep my commandments" (emphasis added). This is clearly a new beginning; the Lord enjoined His ‘system of principles’ or ‘scheme of redemption’ upon Joseph Smith. This act qualifies—by definition—as a new dispensation of the gospel.

Was this early nineteenth-century dispensation of the gospel meant only for the benefit of Joseph Smith? In writing out the 1832 account the Prophet utilized some very specific wording when he said that "the world of mankind . . . . had apostatized" and he mourned for "the sins of the world." In his perspective "no society or denomination . . . built upon the gospel." And when the Lord spoke to Joseph during the vision He emphasized that this situation was on a universal scale saying, "the world lieth in sin at this time and none doeth good; no, not one." Thus, the 1832 account definitely describes a universal apostasy—and it makes no sense that the Savior would inaugurate a dispensation of His gospel only for the sake of one individual when innumerable humans were in need of salvation.

A glance at the chronological record of history reveals that there is plenty of evidence pointing to the fact that Joseph Smith's call to serve as the leading prophet of the last dispensation came at the time of the First Vision

• William Smith appears to have heard his brother Joseph Smith state to the entire Smith family on 22 September 1823 that during his First Vision: "that being [i.e., the ‘personage’ in the light] pointed him [i.e., Joseph Smith] out as the messenger to go forth and declare His truth to the world; for ‘They had all gone astray.’"^[69]

• In the Articles and Covenants of the Church - written in April 1830 - Joseph Smith speaks of his being "called of God" (D&C 20꞉2) and shortly thereafter refers to the First Vision/Book of Mormon sequence of events (see vss. 5–6; emphasis added).

• Joseph Smith recorded a revelation in October 1830 wherein the Lord issued a formal "call" to laborers in His "vineyard" and thereafter utilized distinct phraseology that is found in the 1832 and 1838 First Vision accounts (D&C 33:3-4, 6, 8, 9, 11, 12, 17-18 / compare with the 1835 hymn by William W. Phelps).

• In the Book of Commandments/Doctrine and Covenants introduction—provided on 1 November 1831—the Lord Himself stated: "Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments" (D&C 1:17; emphasis added). This can be identified as a First Vision text by comparing it with Joseph Smith's 1832 First Vision account and Levi Richards' 1843 record of a First Vision statement made by the Prophet in Nauvoo, Illinois.

• Lorenzo Snow heard Joseph Smith speak about the First Vision at the John Johnson farm in Hiram, Ohio about 12 November 1831. Lorenzo said that the Prophet "simply bore his testimony to what the Lord had manifested to him, to the dispensation of the gospel which had been committed to him"^[70]

• On 9 December 1834 Joseph Smith's father gave him a Patriarchal Blessing and rehearsed the following information about his son: "The Lord thy God has called thee by name out of the heavens: thou hast heard His voice from on high from time to time, even in thy youth [compare with the 1832 First Vision account]. . . . Thou hast been called, even in thy youth to the great work of the Lord: to do a work in this generation" (LDS Historian’s Patriarchal Blessing Book 1, pp. 3–4).

• In October 1835 in Kirtland, Ohio William W. Phelps composed a hymn which reads in part: "When the world in darkness lay, Lo, he [i.e., Joseph Smith] sought the better way, And he heard the Savior say, ‘Go and prune my vineyard [cf. Matthew 20꞉4,7], son! [Matthew 21꞉28]’"^[71] This portion of the hymn matches very closely with some of the wording in the Prophet's 1832 First Vision account.

• "Not long after hearing this [i.e., in 1836], two men came into the town where I was living and called at my father’s house as missionaries. From them we learned the facts of the wonderful message they were bearing to the world; viz., that God, the Father, and His Son Jesus Christ appeared to Joseph Smith and authorized him to declare to the world the introduction of a new dispensation by which the people might be prepared for the fullness of times."^[72]

• In Orson Pratt's 1840 rendition of the First Vision he reveals more of the details of what was said to Joseph Smith during the First Vision with regard to the gospel [repeated in Orson Hyde/1842 and the Wentworth Letter/1842]. In this source it is stated that Joseph "received a promise that the true doctrine[,] the fulness of the gospel, should, at some future time, be made known to him."^[73] This certainly qualifies as a call to future action since it would make no sense at all for the Lord to only allow one mortal to possess "the true doctrine"; it would need to be spread by someone.

• In note C of Joseph Smith's 1838 Church history (written down on 2 December 1842) he states that before the visitation of the angel Moroni in 1823 he had been "called of God"—and he is here referring directly to his First Vision experience.^[74]

• Alexander Neibaur spoke with the Prophet on 24 May 1844 and recorded in his diary: "Br[other] Joseph tol[d] us [about] the first call he had" and then Alexander provided a rough outline of the First Vision story.^[75]

• On 1 January 1845 Elder Parley P. Pratt published a proclamation to the Saints in the eastern states of the U.S. and said, "The people did not choose that great modern apostle and prophet, Joseph Smith, but God chose him in the usual way that He has chosen others before him, viz., by open vision, and by His own voice from the heavens. He it was that called him."^[76]

• Sometime in 1854 an LDS children's catechism was published which asked and answered the following: "Q. When and how was this dispensation commenced? A. About the year 1820, whilst Joseph Smith, who then lived at Manchester, Ontario County, New York, was praying to the Lord to teach him the true religion, the heavens opened over his head, two glorious persons descended towards him, and one, pointing to the other, said, ‘This is my beloved Son, hear him.’"^[77]

• On 14 August 1859 Elder Orson Pratt posed the question, "When, where, and how were you, Joseph Smith, first called? How old were you? And what were your qualifications? I was between fourteen and fifteen years of age. . . . [Y]ou say the Lord called you when you were but fourteen or fifteen years of age? How did he call you?" Pratt then related the First Vision story and said that during this manifestation Joseph was "informed that at some future time the fulness of the gospel should be made manifest to him, and he should be an instrument in the hands of God of laying the foundation of the kingdom of God." Pratt noted that he had "often" heard the First Vision account from Joseph Smith himself.^[78] Elder Pratt did not, however, indicate when exactly he first heard the Prophet relate the story – it could have been very early on since they first met in November 1830.

• On 23 June 1867 President Brigham Young said, "When the Lord called upon Joseph he was but a boy — a child, only about fourteen years of age. He was not filled with traditions; his mind was not made up to this, that, or the other."^[79] President Young then related several distinct First Vision story elements. President Young first met Joseph Smith in November 1832 and he never, in any of his speeches or writings, indicated that the Prophet's story of the source and timing of his call ever evolved or varied.

An entry found in the Encyclopedia of Mormonism agrees with the quotations provided above. It states with regard to the First Vision: "The Lord spoke face-to-face with Joseph and called him to service."^[80]

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Source(s) of the criticism:

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 260. ( Index of claims )

When Jesus Christ speaks to Joseph Smith in the 1832 First Vision account, did He say that one receives eternal life regardless of what church they are affiliated with?

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church

all those who believe on my name may have Eternal life behold the world lieth in Sin...

—Joseph Smith's 1832 account of the First Vision

In light of the statements produced by Joseph Smith before he wrote the 1832 quotation of Jesus Christ in the Sacred Grove, it is not possible to uphold the claim that the Lord told the Prophet on that occasion that a Christian of any denomination automatically qualified for eternal life (in the LDS understanding of the term).

While it is true that the Lord is quoted in the 1832 First Vision account as saying "all those who believe on my name may have eternal life" it can be seen in an earlier revelation dated 7 March 1831 that those who "believe on [Christ's] name" must also "come unto [Him]" in order to "have everlasting life" (D&C 45꞉5).

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church. Rather, He declares unambiguously in that account that "none" of the existing Christian denominations of the time were keeping His commandments; they had all turned aside from His gospel. From this piece of information alone, it is clear that eternal life could not be made available to them; they were categorized by the Lord as being in a state of "sin" (cf. Romans 5꞉21; Romans 6꞉22-23). In the 1832 text Jesus Christ says to Joseph Smith - "keep my commandments," and in connection with this it can be seen in a revelation dated March 1829 that the Lord informed the Prophet that he could only be granted "eternal life" if he was "firm in keeping the commandments" that Christ gave unto him (D&C 5꞉21-22; cf. D&C 14꞉7; D&C 18꞉8; D&C 30꞉8).

On 1 November 1831 the Lord affirmed to adherents of the LDS faith that there was "only [one] true and living church upon the face of the whole earth" (D&C 1꞉30). Earlier—in May 1831—He had spoken specifically to members of "the church that profess my name" (compare with the 1832 document wording) and indicated that only the faithful members of it who endured would "inherit eternal life" (D&C 50꞉4-5). Thus, the blessing of eternal life could not be obtained without complying with certain conditions.

Before Joseph Smith penned the Lord's words that are found in the 1832 First Vision text he clearly understood that:

• Profession of the Lord's name alone is not sufficient for the reception of eternal life; a person must also "come unto" Him.
• Eternal life is granted only to those people who keep the Lord's commandments.
• One of the Lord's commandments is to be baptized by, and receive the gift of the Holy Ghost through His authorized representatives (D&C 49꞉11-14 / March 1831; D&C 76꞉51-52 / 16 February 1832).
• There is only one church on the earth that is recognized by Jesus Christ as being His own.

The implication of this last point is that only one church can perform ordinances that will be considered valid in the sight of the Lord. And so a person can only be truly obedient to all of the Lord's commandments by holding membership in His one true Church. Joseph Smith indicated in the introductory remarks of the 1832 history that he had received priesthood authority, from a heavenly source, which enabled him to "administer . . . the commandments . . . and the ordinances".

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Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

The wrath to come—"mine anger is kindling against the inhabitants of the earth"

Why does the 1832 account say that the wicked will be destroyed, but the 1838 account doesn't?

The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents

One discrepancy between the 1832 First Vision account and the official 1838 recital is that it portrays Jesus Christ as prophesying that He will return to earth quickly to destroy wicked mortals. The 1838 story makes no mention of the impending doom of this planet's depraved inhabitants.

The claim that there is a discrepancy between the 1832 and 1838 First Vision accounts on the point of the Second Coming and destruction of the wicked appears to be a desperate attempt at sowing discord. It is a charge without much substance. The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents.

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents. In the 1832 account the Lord says:

mine anger is kindling against the inhabitants of the earth to visit them ac[c]ording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father.

There is, indeed, no reference to this specific prophecy in the First Vision portion of the 1838 document. However, Joseph Smith clearly states in that very narrative that Jesus Christ told him "many other things" during the First Vision that he decided not to write down at that time! Thus, an argument from silence (on the part of the critics) is utterly unconvincing. A close look at the remainder of the 1838 historical text reveals that the angel Moroni did, in fact, speak to Joseph Smith about prophecies of the Savior's return and the destruction of the wicked. The Prophet reports:

[The angel] first quoted part of the third chapter of Malachi and he quoted also the fourth or last chapter of the same prophecy though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as reads in our books he quoted it thus, 'For behold the day cometh that shall burn as an oven, and all the proud <yea> and all that do wickedly shall burn as stubble, for <they> that cometh shall burn them saith the Lord of hosts, that it shall leave them neither root nor branch.' And again he quoted the fifth verse thus, 'Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord.' . . . . He also quoted the second chapter of Joel from the twenty eighth to the last verse. He also said that this was not yet fulfilled but was soon to be.

The 1832 and 1838 histories present the very same prophecy of the destruction of the wicked at the time of the Lord's Second Coming. The 1832 account portrays the Lord speaking it personally; the 1838 account portrays an angel relaying the words of the Lord as recorded in prophetic, biblical texts. Either way, the message is the same.

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Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (Janaury 2007).

Persecution afterwards—"I could find none that would believe"

nevertheless I pondered these things in my heart about that time my mother and but after many days I fell into transgression and sinned in many things which brought a wound upon my soul and there were many things which transpired that cannot be writen and my Fathers family have suffered many persicutions and afflictions and it—came to pass when I was seventeen years of age I called again upon the Lord and he shewed unto me a heavenly vision

∗       ∗       ∗

as it [is] written of me in the cloud clothed in the glory of my Father and my soul was filled with love and for many days I could rejoice with great Joy and the Lord was with me but [I] could find none that would believe the hevnly vision...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does Joseph Smith's 1832 account of the First Vision not mention that he was persecuted for telling others about the vision?

The Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital

Joseph Smith's 1832 First Vision account does not explicitly say that he was persecuted for relating his spiritual manifestation to others. Some have claimed that this stands as evidence that the Prophet's story evolved over time—probably to add a sense of drama. However, the Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital. The persecution is situated squarely between the First Vision experience and the angel Moroni visitations. The documentary evidence presented above demonstrates conclusively that Joseph Smith did not see anything wrong with telling the basic elements of his First Vision story and either giving a passing reference to other elements or leaving them out altogether. Regardless, it was still a record of the very same experience that took place at the Smith homestead near Palmyra, New York.

"My father's family have suffered many persecutions and afflictions"

Joseph Smith made some remarks in his 1832 First Vision account that have a marked degree of relevance to the argument being put forward by his critics. In relation to the period of time between the First Vision and the appearance of the Book of Mormon angel he said,

• "I could find none that would believe the heavenly vision nevertheless I pondered these things in my heart"
• "there were many things which transpired that cannot be written"
• "my father's family have suffered many persecutions and afflictions"

Since it is explicitly stated by Joseph Smith that nobody believed his story, it would be unreasonable to assume that all of the responses to it were friendly in nature. In fact, the Prophet says right in this text that before the Book of Mormon angel visited him his family was persecuted and afflicted for some unspecified reason(s). He did not elaborate upon the nature of the "many persecutions" that took place against his family because—as far as this particular document was concerned—he had elected not to write down "many things which transpired."

Documentary evidence from the 1838 First Vision account

The following documentary evidence from the 1838 First Vision account strengthens the argument that the 1832 text is referring to some type of persecution that took place because of Joseph's initial spiritual experience.

• Back "then" (i.e., between 1820 and 1823) Joseph's mind was engaged in "serious reflection" over the notion that he had been the recipient of "the bitterst persecution and reviling" by adherents of religion, simply because he had spoken about his First Vision.
• Persecution over the vision was also heaped upon Joseph Smith by "irreligious" persons.
• His words were treated not only lightly but also with great contempt.
• It was implied that he was a liar.
• He was told that his experience originated with the Devil.
• People became prejudiced against him. They spoke "all manner of evil against [him] falsely". He was "hated".
• The persecution increased over time and even became "severe".
• Some people tried to get Joseph Smith to "deny" his vision.
• The Prophet relates: "I was led to say in my heart, 'Why persecute me for telling the truth?'"

This 1838 description corresponds very well with the "many persecutions and afflictions" that are mentioned in the 1832 account. It also matches closely with the 1832 statements that nobody would believe Joseph's story and he reflected upon this adverse situation in his heart.

The persecution aspect of the 1838 account is rarely mentioned in subsequent accounts

It should be pointed out that even though the 'persecution' theme is very pronounced in the 1838 account it is a piece of the story that was not always mentioned or emphasized in subsequent retelling (both published and verbal).

• It is missing in Orson Pratt's 1840 missionary tract called An Interesting Account of Several Remarkable Visions.
• It is missing in the Prophet's 1842 Wentworth Letter recital.
• It shows up again in David White's 1843 newspaper interview with the Prophet where an interesting insight is provided about the reason for the pronounced negative reaction by some of those who heard the story. The Prophet said, "When I went home and told the people that I had a revelation, and that all the churches were corrupt, they persecuted me, and they have persecuted me ever since."
• Rejection, but no outright persecution, is mentioned in Alexander Neibaur's 1844 diary notes. There Joseph is said to have "told the Methodist priest [about the experience], [but he] said this was not a[n] age for God to reveal Himself in vision[. The priest said that] revelation ha[d] ceased with the New Testament."

This last example is especially significant because it is an obvious reference to the Methodist minister who is spoken of in the 1838 History of the Church account. The 1844 rehearsal of events is less detailed but it is, nevertheless, the same exact story. The 1844 document clearly demonstrates that Joseph Smith did not always include an equal amount of story elements in his recitals of the First Vision. Critics of this manifestation should, therefore, not expect any such thing when they scrutinize the pertinent documents. If an element of the story was not known by one particular audience it cannot be automatically assumed that it was not known by another.

Main article: What did the Smiths say about persecution following Joseph's vision?

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Learn more about claims that Joseph Smith's First Vision is impossible because there is no such thing as visions

Online	Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders First Vision

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Source(s) of the criticism:

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 245. ( Index of claims ) MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Why does Joseph Smith's 9 November 1835 account of the First Vision mention "many angels?"

Criticisms related to Joseph Smith's 9 November 1835 account of the First Vision

The capitalized word "Angels" in Joseph Smith's diary entry for 14 November 1835 has given rise to two distinct criticisms by detractors of the faith, and one misguided conclusion by some Latter-day Saints.

Criticism #1 - Critics note that this word is plainly used in reference to the First Vision and thus assume that Joseph Smith did not consistently claim to see Deity during this manifestation and that he therefore contradicted himself.

Criticism #2 - Critics conclude that the official History of the Church was "falsified" when this reference was changed without any notation.

Misguided Conclusion - Some conclude that since the word "Angels" is capitalized in the text Joseph Smith must have been applying this title to Deity.

Both the two personages and "many angels" are mentioned

The mention of "many angels" in the November 9, 1835 diary entry is a clarifying detail. The appearance of the Father and Son are clearly referenced separately from the mention of the "many angels." Since the visit of the Father and Son are acknowledged in the diary entry for the 9th the change from "first visitation of Angels" to "the First Vision" in the History of the Church entry is not a "falsification" of information.

By what name did Joseph Smith refer to the First Vision?

Joseph referred to his 1820 theophany as the "first visitation of Angels" or the "first communication"

Joseph Smith never actually referred to what we now call the "First Vision" by that name. Instead, he referred to it as the "first visitation of angels" or the "first communication." Joseph also referred to Moroni's visit as "another vision of angels."

• One critic of Mormonism states that "Who appears to [Joseph] – a spirit, an angel, two angels, Jesus, many angels, the Father and the Son – are all over the place." ^[81]

Joseph Smith's 9 November 1835 journal entry, which was written by his scribe, describes a visit of two personages. The scribe then goes back and inserts the phrase "and I saw many angels in this vision" between the lines. Image from "Journal, 1835–1836," Joseph Smith Papers off-site

The account that Joseph entered in his journal on 9 November 1835 was a detailed account which clearly describes two personages, as well as "many angels." The account that Joseph wrote just five days later in his journal on 14 November 1835 was a one line summary of the event, which he described as "the first visitation of Angels." Critics of the Church seem to believe that Joseph completely changed his story from "two personages" to "Angels" over the course of only five days. The truth is that Joseph referred to all of the personages that appeared to him as "angels."

The terms "personages" and "angels" were interchangeable

This confusion regarding "angels" versus "personages" is illustrated in a critical "Mormoninfographic".^[82] We have illustrated the error by comparing Joseph's journal entries on both days.

What is the difference between Joseph Smith's first vision and other reported visions of God at the time?

Pearl of Great Price Central, Joseph Smith - History Insight #19: The Visionary World of Joseph Smith

The type of event that we now refer to as Joseph Smith's First Vision was not entirely uncommon at the time

There were at the time people who went to the wood to pray after reading the Bible, and as a result received visions and epiphanies. The Encyclopedia of Mormonism (1992; 2007) noted that "[i]nitial skepticism toward Joseph Smith's testimony was understandable because others had made similar claims to receiving revelation from God."^[83] Similarly, the Church's new narrative history Saints (2018) notes that after Joseph's vision when he spoke to the reverend about his vision that "[a]t first the preacher treated his words lightly. People claimed to have heavenly visions from time to time."^[84] Visionaries are not that uncommon in environments where people are routinely open to the divine. Even the famous Charles Finney had one. Finney, after retiring to the woods to pray, described the experience:

Just at this moment I again thought I heard someone approach me, and I opened my eyes to see whether it were so. But right there the revelation of my pride of heart, as the great difficulty that stood in the way, was distinctly shown to me. An overwhelming sense of my wickedness in being ashamed to have a human being see me on my knees before God, took such powerful possession of me, that I cried at the top of my voice, and exclaimed that I would not leave that place if all the men on earth and all the devils in hell surrounded me. "What!" I said, "such a degraded sinner I am, on my knees confessing my sins to the great and holy God; and ashamed to have any human being, and a sinner like myself, find me on my knees endeavoring to make my peace with my offended God!" The sin appeared awful, infinite. It broke me down before the Lord.

Just at that point this passage of Scripture seemed to drop into my mind with a flood of light: "Then shall ye go and pray unto me, and I will hearken unto you. Then shall ye seek me and find me, when ye shall search for me with all your heart." I instantly seized hold of this with my heart. I had intellectually believed the Bible before; but never had the truth been in my mind that faith was a voluntary trust instead of an intellectual state. I was as conscious as I was of my existence, of trusting at that moment in God's veracity. Somehow I knew that that was a passage of Scripture, though I do not think I had ever read it. I knew that it was God's word, and God's voice, as it were, that spoke to me. I cried to Him, "Lord, I take Thee at Thy word. Now Thou knowest that I do search for Thee with all my heart, and that I have come here to pray to Thee; and Thou hast promised to hear me."

That seemed to settle the question that I could then, that day, perform my vow. The Spirit seemed to lay stress upon that idea in the text, "When you search for me with all your heart." The question of when, that is of the present time, seemed to fall heavily into my heart. I told the Lord that I should take Him at his word; that He could not lie; and that therefore I was sure that He heard my prayer, and that He would be found of me.

He then gave my many other promises, both from the Old and the New Testament, especially some most precious promises respecting our Lord Jesus Christ. I never can, in words, make any human being understand how precious and true those promises appeared to me. I took them one after the other as infallible truth, the assertions of God who could not lie. They did not seem so much to fall into my intellect as into my heart, to be put within the grasp of the voluntary powers of my mind; and I seized hold of them, appropriated them, and fastened upon them with the grasp of a drowning man.

I continued thus to pray, and to receive and appropriate promises for a long time, I know not how long. I prayed till my mind became so full that, before I was aware of it, I was on my feet and tripping up the ascent toward the road. The question of my being converted, had not so much as arisen to my thought; but as I went up, brushing through the leaves and bushes, I recollect saying with emphasis, "If I am ever converted, I will preach the Gospel."^[85]

Although Finney doesn't claim to have seen any personages, he does describe a communication with God. Joseph Smith describes his experiences in much the same way as others in his environment did.

Joining a church at that time required one to explain one's standing with God to a preacher

Keep in mind that Joseph prayed to find out if his sins had been forgiven. And he discovered that they had. This pleased him greatly. Why did he pray about this matter? The reason is that joining a church at that time often required that one explain one's standing with God to a preacher. We are dealing with Protestant sects. And conservative Protestants believe that one is saved (justified) at the moment one confesses Jesus Christ as Lord and Savior. So Joseph, as he faced the competing Protestant sects, was deeply concerned about his sins. One had to demonstrate to oneself and also convince a preacher that one had been saved—that is, justified. And there were many instances in which prayers were answered by visions in which the person learned that God had forgiven their sins.

One difference between Joseph's vision and others is that Joseph was told not to join any denomination

The difference between Joseph's experience and many other accounts by visionaries, is that, in addition to being told that his sins were in fact forgiven, he was also told not to join any denomination. When he told that part of his visionary experience, it got him into big trouble with preachers. It was not the vision that was a problem for preachers, but his reporting that he should not join some sect.

So the fact is, contrary to our current way of telling his story, the First Vision was not the beginning of Joseph's call as Seer, Prophet, Revelator and Translator. His vision signaled the beginning of the restoration. It did not begin the work of the restoration.It steered him away from joining one of the competing denominations. It was Joseph's subsequent encounters with Moroni that made him a Seer, and eventually the founding Prophet of a fledgling Church, and not his initial vision, which was initially for him a private event about which he was reluctant to talk, though eventually he dictated some accounts that were found and published during our lifetime. Joseph told a few people about it, word got around, and this caused him much trouble with Protestant preachers.

Neither Joseph nor others at that time offered the First Vision as a reason to become Latter-day Saints

Joseph eventually wrote the account of that early vision late in his life because rumors about it had circulated and caused him difficulty. But neither Joseph nor any of the other early Saints offered that vision as a reason for others to become Latter-day Saints during his lifetime. It was only much later that what we now call the First Vision began to take on a special importance for the Saints. One reason is that Americans soon did not live in a visionary environment. The great Charles Dickens, writing in England, explained why. He called Joseph Smith vision an absurdity—"seeing visions in the age of railways."

Wilford Woodruff came into the Church of Jesus Christ because he had known earlier in his life someone he believed was a prophet who had alerted him to the soon to be restoration of primitive Christianity. This remarkable story, which was included in the lesson manual on President Woodruff, illustrates the visionary world in which Joseph was raised. Though there were a few—one or two—instances in which the visionary reported encounters with two heavenly messengers, it was most often God the Son who they reported appearing to them.

But there have been and still are peoples not impacted by post-enlightenment skepticism about divine things who are open to visions and other dramatic encounters with the divine, though they often do not speak in public about such things, since they tend to see them as strictly private blessings and not something about which one ought to be gossiping and boasting.

The establishment of the restored Church of Jesus Christ began with the Book of Mormon

The first missionaries in the Church used The Book of Mormon, not the First Vision, as a witness that the heavens were open, and that each individual, by applying the promise in Moroni 10:3-5, can receive a direct manifestation from Heavenly Father, through the Holy Ghost, that The Book of Mormon is true. After that testimony is gained, it follows that Joseph Smith is a true prophet, as he brought The Book of Mormon forth and restored the fullness of the Gospel under the direction of the Savior.

The fledgling Church of Christ began with the Book of Mormon, the witnesses to the plates, the restoration of priesthood keys, and not directly with what we call the First Vision, though that initial experience assisted in Joseph avoiding what could be perceived as damaging sectarian contamination. The historical record shows that Joseph never gave any attention to the creeds or arguments of quarreling preachers. This was the purpose served by the First Vision.

How do the accounts of Paul's vision compare to the accounts of Joseph Smith's First Vision?

Some Christians accept Paul's vision while rejecting that of Joseph Smith for a variety of reasons. Richard Lloyd Anderson made the following comparisons.

Many Christians who comfortably accept Paul’s vision reject Joseph Smith’s. However, they aren’t consistent in their criticisms, for most arguments against Joseph Smith’s first vision would detract from Paul’s Damascus experience with equal force.

For instance, Joseph Smith’s credibility is attacked because the earliest known description of his vision wasn’t given until a dozen years after it happened. But Paul’s earliest known description of the Damascus appearance, found in 1 Corinthians 9꞉1, was recorded about two dozen years after his experience.

Critics love to dwell on supposed inconsistencies in Joseph Smith’s spontaneous accounts of his first vision. But people normally give shorter and longer accounts of their own vivid experiences when retelling them more than once. Joseph Smith was cautious about public explanations of his sacred experiences until the Church grew strong and could properly publicize what God had given him. Thus, his most detailed first vision account came after several others—when he began his formal history.

This, too, parallels Paul’s experience. His most detailed account of the vision on the road to Damascus is the last of several recorded. (See Acts 26:9–20.) And this is the only known instance in which he related the detail about the glorified Savior prophesying Paul’s work among the Gentiles. (See Acts 26:16–18.) Why would Paul include this previously unmentioned detail only on that occasion? Probably because he was speaking to a Gentile audience, rather than to a group of Jewish Christians. Both Paul and Joseph Smith had reasons for delaying full details of their visions until the proper time and place.^[86]

Do Greek scholars solve the discrepancies in Paul's vision accounts?

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory

Joseph Smith left several accounts of his First Vision. None of these accounts is identical with any other. As the main page discusses, some critics wish to argue that Joseph's vision accounts are mutually contradictory, and thus that there was no vision.

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory. Yet, the Church's sectarian critics accept Paul's account as true despite the Bible containing apparently frank contradictions in its accounts. While accepting or explaining away these discrepancies, the critics nevertheless refuse to give Joseph Smith the same latitude. Members of the Church have long pointed out that this is a clear double standard, designed to bias the audience against Joseph from the beginning.

Perhaps because of the force of this argument, some critics have begun to argue that no contradiction exists between the versions of Paul's vision.

Some critics have begun to argue that Greek scholarship has resolved the contradiction that exists between the versions of Paul's vision

Author Richard Abanes wrote that contradictions in the stories of Paul's vision were

long ago resolved by scholars analyzing the Greek texts. The discrepancies in Paul's account involve modern ignorance of the Greek wording used.^[87]

In support of this claim, Abanes cites W.E. Vine, Vine's Expository Dictionary of New Testament Words p. 544.

Despite Abanes' claim, Greek scholarship has not resolved this issue. In fact, his use of the scholarship is dated, he ignores contrary views, and does not seem to realize that the Bible text itself (including the Acts of the Apostles) violates his supposed 'rule' more often than it keeps it.

The two verses usually at issue are Acts 9꞉7 and Acts 22꞉9. For example, one Wikipedia editor claims that

"There is no conflict in the three accounts of Paul's vision if you read Acts 22:9 in any version other than the KJV. For instance, in the New American Standard Bible and the New International version, it says that Paul's companions did not "understand the voice"—that is hear what was uttered with understanding."^[88]

The debate centers on the word translated "hearing" or "heard" in these verses

Bible version	Acts 9:7	Acts 22:9	Comments
Summary	Heard voice, saw no one?	Saw light, heard no voice?	Clear contradiction?
KJV	And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.	And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.	Clear contradiction?

Abanes' source

The work cited by Abanes is not a recent work of Greek scholarship—it was first published in 1940.^[89] In the reference for ακούω, we read:

...the usual word denoting "to hear," is used (a) intransitively, e.g., Matt. 11:15; Mark 4;23; (b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in Acts 9:7, "hearing the voice," the noun "voice" is in the partitive genitive case [i.e., hearing (something) of], whereas in Acts 22:9, "they heard not the voice," the construction is with the accusative. This removes the idea of any contradiction. The former indicates a "hearing" of the sound, the latter indicates the meaning or message of the voice (this they did not hear). "The former denotes the sensational perception, the latter (the accusative case) the thing perceived" (Cremer).

Abanes' claim

Thus, by this source, Abanes hopes to argue that there can be "no idea of any contradiction":

Factor	Acts 9:7	Acts 22:9	Comments
Case	partitive genitive	accusative	"Case" is a part of speech, it indicates the role a noun (here, "the voice") plays in the sentence. English does not use cases.
Meaning	One hears the sound	One hears the message	—|-

Have modern Greek scholars anything to add to our discussion?

We have seen Abanes appeal to a source that was more than sixty years old at the time of his writing. Have modern Greek scholars anything to add to our discussion?

Daniel Wallace (a non-LDS, conservative Christian scholar) wrote of this same issue:

...There seems to be a contradiction between this account [Acts 9:7] of Paul's conversion and his account of it in Acts 22, for there he says, "those who were with me..did not hear the voice..." However, in Acts 22:9 the verb ακούω takes an accusative direct object. On these two passages, Robertson states: '...it is perfectly proper to appeal to the distinction in the cases in the apparent contradiction....The accusative case (case of extent) accents the intellectual apprehension of the sound, while the genitive (specifying case) calls attention to the sound of the voice without accenting the sense.'...

The NIV [a conservative Bible translation, the New International Version] seems to follow this line of reasoning....[thus the differences in case] can be appealed to to harmonize these two accounts....(italics in original)^[90]

Thus, Wallace is here dealing with the exact verses under discussion, and notes the exact argument which Abanes makes. Does he agree? Let us see:

On the other hand, it is doubtful that this is where the difference lay between the two cases used with ακούω in Hellenistic Greek: the N[ew] T[estament] (including the more literary writers) is filled with examples of ακούω + genitive indicating understanding^[91]....as well as instances of ακούω + accusative where little or no comprehension takes place^[92]}....The exceptions, in fact, are seemingly more numerous than the rule!

Thus, regardless of how one works through the accounts of Paul's conversion, an appeal to different cases probably ought not form any part of the solution (italics and bold italics in original).^[93]

Thus, the New Testament itself does not agree with Abanes' reading. Far from supporting him, Greek scholarship argues against his solution—the Bible has more examples where his supposed "rule" is broken than when it is followed. (Even Acts itself contains three counterexamples!)

It would seem that this approach has been developed by those who wish to maintain the idea of biblical inerrancy in the face of the Greek evidence.

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims ) Wikipedia article "First Vision" (Talk page)—Comment by editor John Foxe off-site

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Learn more about multiple accounts of Joseph Smith's First Vision

Wiki links	Multiple accounts of the First Vision Differences in First Vision accounts Quotes and primary sources
Online	Roger Nicholson, "The Cowdery Conundrum: Oliver's Aborted Attempt to Describe Joseph Smith's First Vision in 1834 and 1835," Interpreter: A Journal of Mormon Scripture 8/4 (6 December 2013). [27–44] link Robert A. Rees, "Looking Deeper into Joseph Smith's First Vision: Imagery, Cognitive Neuroscience, and the Construction of Memory," Interpreter: A Journal of Mormon Scripture 25/3 (21 April 2017). [67–80] link} John A. Tvedtnes, "Variants in the Stories of the First Vision of Joseph Smith and the Apostle Paul," Interpreter: A Journal of Mormon Scripture 2/5 (2 November 2012). [73–86] link
Video	"Multiple accounts of the First Vision," BH Roberts Foundation print-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders First Vision

Notes

1. ↑ See JS-H 1꞉19.
2. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 26. ( Index of claims );Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 6. ( Index of claims ); Watchman Fellowship, The Watchman Expositor (Page 1); La Roy Sunderland, “Mormonism,” Zion’s Watchman (New York) 3, no. 2 (13 January 1838): 6.
3. ↑ "Webb is Professor of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He is a graduate of Wabash College and earned his PhD at the University of Chicago before returning to his alma mater to teach. Born in 1961 he grew up at Englewood Christian Church, an evangelical church. He joined the Disciples of Christ during He was briefly a Lutheran, and on Easter Sunday, 2007, he officially came into full communion with the Roman Catholic Church."
4. ↑ Stephen H. Webb, "Godbodied: The Matter of the Latter-day Saints (reprint from his book Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter (Oxford University Press, 2012)," Brigham Young University Studies 50 no. 3 (2011). (emphasis added)
5. ↑ James E. Faust, "The Importance of Bearing Testimony," Liahona, Mar. 1997
6. ↑ Alan Goff, "Dan Vogel's Family Romance and the Book of Mormon as Smith Family Allegory (Review of: Joseph Smith: The Making of a Prophet)," FARMS Review 17/2 (2005): 321–400. [{{{url}}} off-site]
7. ↑ ^{7.0 7.1} Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945). ( Index of claims )
8. ↑ Charles L. Cohen, "No Man Knows My Psychology: Fawn Brodie, Joseph Smith, and Psychoanalysis," Brigham Young University Studies 44 no. 1, 68.
9. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 44, note 135. ( Index of claims )
10. ↑ ^{10.0 10.1} Andrew H. Hedges and Dawson W. Hedges, "No, Dan, That's Still Not History (Review of: Joseph Smith: The Making of a Prophet, by Dan Vogel)," FARMS Review 17/1 (2005): 205–222. [{{{url}}} off-site]
11. ↑ Heber C. Kimball, Journal of Discourses 5:88-89.
12. ↑ Brigham Young, "LIGHT OF THE SPIRIT—COURSE OF MISSIONARIES," (9 September 1860) Journal of Discourses 8:176-177.
13. ↑ Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago, Illinois: University of Illinois Press; Reprint edition, 1987), 53.
14. ↑ Bushman, Beginnings of Mormonism, 53.
15. ↑ The Fredonia Censor, vol. 11, no. 50, 7 March 1832.
16. ↑ Joseph Smith, 1832 vision account; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 1–2.; from MS Joseph Smith, "A History of the Life of Joseph Smith," in Joseph Smith Letterbook 1, pp. 1-6, Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
17. ↑ (December 1834) Latter Day Saints' Messenger and Advocate 1:42-43.
18. ↑ Joseph Smith, Journal entry, 9 November 1835; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22. from MS Joseph Smith Journal, 1835-36, 193 pp., Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
19. ↑ JS-H 1꞉5-6
20. ↑ E. Latimer, The Three Brothers: Sketches of the Lives of Rev. Aurora Seager, Rev. Micah Seager, Rev. Schuyler Seager, D.D. (New York: Phillips and Hunt, 1880), 21–22, citing the Aurora Seager diary. This revival was never mentioned in the Palmyra newspapers.
21. ↑ George Peck, The Life and Times of Rev. George Peck (New York: Nelson and Philips, 1874), chapter 2.
22. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
23. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
24. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
25. ↑ Ibid., 193.
26. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of editor of this article.
27. ↑ Walker Wright and Don Bradley, "'None That Doeth Good': Early Evidence of the First Vision in JST Psalm 14," Brigham Young University Studies 61 no. 3 (2022), 123–40.
28. ↑ ^{28.0 28.1 28.2} J.B. Haws, "Reconciling Joseph Smith—History 1:10 and 1:18–19," Religious Educator 14, no. 2 (2013): 97–105 (97–98).
29. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
30. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
31. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
32. ↑ Ibid., 193.
33. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of FAIR.
34. ↑ Jim Bennett, "A Faithful Reply to the CES Letter from a Former CES Employee,"(2 September 2020).
35. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 2.
36. ↑ Oliver Cowdery, "LETTER IV," Latter Day Saints' Messenger and Advocate 1 no. 5 (Feb. 1835), 78.
37. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22.
38. ↑ Jeremy Runnells, "Letter to a CES Director".
39. ↑ "I am the owner and main contributor to mormoninfographics.com I wanted to thank you or whoever for pointing out the error I had in the 1835 Jewish Minister account. I had mistakenly labeled his age as 17. This has since been corrected. I apologize for the error and welcome any and all input on this or any other infographic. Thank you." (Posted by bjpascoal, on 20 June 2013 - 08:35 PM on Mormon Dialogue and Discussion Board) off-site The author of "A Letter to a CES Director" subsequently corrected the graphic in the copy of the letter hosted on his site.
40. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), 1–31. off-site off-site Full title GL direct link
41. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 9–20.off-site.(emphasis added)
42. ↑ See John W. Welch and James B. Allen "Analysis of Joseph Smith's Accounts of the First Vision," Opening the Heavens: Accounts of Divine Manifestations 1820-1844, 1st ed., John W. Welch, ed. (Provo, UT: BYU Studies Press, 2005).
43. ↑ See for example Stan Larson, "Another Look at Joseph Smith's First Vision," Dialogue: A Journal of Mormon Thought, 47, no. 2 (Summer 2014): 37-62 (52).
44. ↑ Robert Boylan, "Psalm 110:1 and the two Lords in the 1832 First Vision Account," (6 October 2019).
45. ↑ Stan Larson, "Another Look," 52.
46. ↑ See the 2006 FAIR Conference address entitled "Revised or Unaltered? Joseph Smith's Foundational Stories" and its accompanying slides (see links below in the "Video" section).
47. ↑ Gospel Topics Essays "First Vision Accounts" lds.org
48. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:185. Volume 4 link
49. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:77–78. Volume 6 link
50. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 2:271. Volume 2 link
51. ↑ Times and Seasons 3, 761. off-site GospeLink
52. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:64. Volume 5 link
53. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:210–212. Volume 4 link
54. ↑ Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466.
55. ↑ Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306.
56. ↑ Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.
57. ↑ Vogel, Early Mormon Documents 1:210n9.
58. ↑ Lorenzo Saunders, interviewed by William H. Kelley, 17 September 1884, 1-18, in E.L. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri; reproduced in Vogel, Early Mormon Documents 1:125-135.
59. ↑ Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 17–18.
60. ↑ Lucy Mack Smith, History of Joseph Smith by His Mother (Salt Lake City: Stevens and Wallis, 1945), 90.
61. ↑ Letter, Josiah Stowell Jr. to John S. Fullmer, 17 February 1843.
62. ↑ Morning Star, 7 March 1833 [Limerick, Maine].
63. ↑ Peter Bauder, The Kingdom and Gospel of Jesus Christ (Canajoharie, New York: A. H. Calhoun, 1834), 36.
64. ↑ Observer and Telegraph, 18 November 1830 [Hudson, Ohio].
65. ↑ “Gold Bible, No. 3,” The Reflector (Palmyra, New York) 2, no. 12 (1 February 1831): {{{pages}}}. off-site
66. ↑ The Catholic Telegraph, 14 April 1832 [Cincinnati, Ohio].
67. ↑ Orson Pratt, Journal of Discourses 14:140-141.
68. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. ""dispensation," definition #4, (emphasis in original)) "dispensation," definition #4, (emphasis in original))."
69. ↑ Saints’ Herald, vol. 30 (16 June 1883): 388; emphasis added.
70. ↑ Deseret Evening News, 20 July 1901, 22.
71. ↑ Latter Day Saints' Messenger and Advocate 2 no. 13 (October 1835), 208.; hymn #26 – 1835 edition; emphasis added.
72. ↑ Samuel W. Richards, "Joseph Smith, the Prophet," Young Women's Journal 18 no. 12 (December 1907), 537–539, (emphasis added).
73. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), ?, (emphasis added). off-site off-site Full title GL direct link
74. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), footnote #11 to the 1838 history.
75. ↑ Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 177.
76. ↑ Millennial Star 5 no. 10 (March 1845), 150.
77. ↑ John Jaques, Catechism For Children: Exhibiting the Prominent Doctrines of The Church of Jesus Christ of Latter-day Saints (Liverpool, England: Franklin D. Richards, 1854), 76.
78. ↑ Orson Pratt, Journal of Discourses 7:221.
79. ↑ Brigham Young, Journal of Discourses 12:68.
80. ↑ Larry C. Porter, Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), {{{vol}}}:1512.
81. ↑ Jeremy Runnells, "Letter to a CES Director" (2013)
82. ↑ Image from "MormonInfographics.com".
83. ↑ William O. Nelson, "Anti-Mormon Publications," Encyclopedia of Mormonism Daniel H. Ludlow ed. (New York, NY: MacMillan Publishing Company, 1992; 2007) 45-46.
84. ↑ Matthew J. Grow, Richard E. Turley Jr., Steven C. Harper, Scott A. Hales eds., Saints Volume 1 - The Standard of Truth (Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 2018), 17. The book cites Richard Bushman, "The Visionary World of Joseph Smith," BYU Studies 37:1 (1997-1998): 183–204.
85. ↑ Charles G. Finney, "Memoirs of Charles G. Finney," (1876) 16-18.
86. ↑ Richard Lloyd Anderson, "Parallel Prophets: Paul and Joseph Smith," Ensign (July 1972).off-site
87. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims )
88. ↑ Comment made by Wikipedia editor John Foxe on "First Vision" talk page (17 Aug. 2006) off-site
89. ↑ W.E. Vine's M.A., Expository Dictionary of New Testament Words (1940). off-site
90. ↑ Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan, 1997), 133. off-site
91. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 2꞉9, John 5꞉25, John 18꞉37, Acts 3꞉23, Acts 11꞉7, Revelation 3꞉20, Revelation 6꞉3,5, Revelation 11꞉12, Revelation 14꞉13, Revelation 16꞉1,5,7, Revelation 21꞉3. Note that two of these examples are even from the book of Acts!
92. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 13꞉19, Mark 13꞉7, Matthew 24꞉6, Luke 21꞉9, Acts 5꞉24, 1 Corinthians 11꞉18, Ephesians 3꞉2, Colossians 1꞉4, Philemon 1꞉5, Jas 5:11, Revelation 14꞉2.
93. ↑ Wallace, Beyond the Basics, 133–134. off-site

Response to claim: 30 - The 1832 account does not mention two personages

The author(s) of Becoming Gods make(s) the following claim:

The 1832 account does not mention two personages.

Author's sources:

1. Dan Vogel, Early Mormon Documents, 1:28

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

The 1832 account mentions "the Lord," but does not mention the other personage.

FAIR Answers—back to home page

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V

Articles about Joseph Smith's First Vision

Accounts	Accounts of Joseph Smith's First Vision Multiple accounts of the First Vision Differences in First Vision accounts
Historical context	Events leading to the First Vision Events after the First Vision
Doctrinal impact	The First Vision and doctrine Seldom taught before 1877?

Video published by the Church History Department.

Video from FAIR

What differences are there between Joseph Smith's 1832 First Vision account and later accounts?

Religious revival

"this was a grief to my Soul thus from the age of twelve years to fifteen"

FAIR Answers—back to home page

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...this was a grief to my Soul thus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed...

—Joseph Smith's 1832 account of the First Vision

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At what age did Joseph Smith become concerned about religion?

Joseph's interest in religion began when he was 12 years old, after the 1817 revival

Joseph's concern about religion started when he was twelve years old, close on the heels of the revival of 1817. In his 1832 account, Joseph notes that his concern about religion began at age 12 (1817-1818):

At about the age of twelve years my mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul... (Joseph Smith's 1832 account of the First Vision)

Richard Bushman notes that this "would have been in late 1817 and early 1818, when the after-affects of the revival of 1816 and 1817 were still felt in Palmyra." ^[1]

Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country." There is documented evidence of at least one Methodist camp meeting in the Palmyra area during that period, which only by chance happened to be mentioned in the local newspaper because of a specific death that seemed to be associated with it. In addition, there are newspaper articles talking of large-scale revival activity in the larger region surrounding Palmyra during the same general period when Joseph Smith said that it was taking place.

It is reasonable to assume based upon the facts that the Methodists had more than one camp meeting during this period. This could easily account for the religious excitement in Palmyra that, in Joseph's mind at age 14, began with the Methodists.

From age 12 to 15 Joseph pondered many things in his heart concerning religion

Joseph continues in his 1832 account: "[T]hus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed for I become convicted of my sins." In July, 1819, several years after Joseph said his mind became "seriously imprest," a major Methodist conference was held near Palmyra:

[T]he Methodists of the Genesee Conference met for a week in Vienna (later Phelps), a village thirteen miles southeast of the Smith farm on the road to Geneva. About 110 ministers from a region stretching 500 miles from Detroit to the Catskills and from Canada to Pennsylvania met under the direction of Bishop R. R. Robert to receive instruction and set policy. If we are to judge from the experience at other conferences, the ministers preached between sessions to people who gathered from many miles around. It was a significant year for religion in the entire district. . . . The Geneva Presbytery, which included the churches in Joseph's immediate area, reported in February, 1820, that "during the past year more have been received into the communion of the Churches than perhaps in any former year." Methodists kept no records for individual congregations, but in 1821 they built a new meetinghouse in town. ^[2]

What religious excitement was occurring in Palmyra in 1820?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Methodist camp meetings were being held in Palmyra in 1820

Some claim that there were no religious revivals in the Palmyra, New York area in 1820, contrary to Joseph Smith's claims that during that year there was "an unusual excitement on the subject of religion...indeed, the whole district of country seemed affected by it" Joseph Smith—History 1:5 Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country."

Abundant evidence of religious excitement exists to substantiate Joseph’s account. This has been thoroughly summarized by Pearl of Great Price Central. Their analysis may be accessed by clicking on the hyperlinked text.

One should keep in mind that Joseph Smith never used the term "revival" in his description - he simply described it as "an unusual excitement on the subject of religion." To a 14 year old who had been concerned about religion starting at age 12 after the 1817 revival, the ongoing camp meetings in the town in which he lived would certainly qualify.

What statements did Joseph Smith make about religious excitement in the area of Palmyra?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Statements from Joseph's history regarding religious excitement when he was a youth

Critics of Joseph Smith claim that no revival is mentioned in the 1832 First Vision account because the actual word 'revival'—or something similar—is not found within the text. But they have failed to notice a distinct pattern of words that demonstrate a definite link between the various First Vision accounts.

7 March 1832

On 7 March 1832 (just a few months before Joseph Smith penned his 1832 First Vision account) some Mormon missionaries in Pennsylvania were saying that during Joseph’s youth he had repented of his sins but was "not attached himself to any party of Christians, owing to the numerous divisions among them," and so he resorted to prayer.^[3]

September—November 1832

At about the age of twelve years my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul, which led me to searching the scriptures, believing as I was taught that they contained the word of God. Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul. Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind the contentions and divisions the wickedness and abominations and the darkness which pervaded the minds of mankind. My mind became excedingly distressed, for I became convicted of my sins. And by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith. And there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament. And I felt to mourn for my own sins and for the sins of the world. For I learned in the scriptures that . . . . [A]nd when I considered all these things, and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.^[4]

December 1834

• During "the 15th year of [Joseph Smith's] life" there was "a great awakening, or excitement raised on the subject of religion" in Palmyra, New York and its "vicinity."
• There was "much enquiry for the word of life"
• "in common with others, [Joseph Smith's] mind became awakened"
• "For a length of time the reformation seemed to move in a harmonious manner"
• "but, as the excitement ceased . . . a general struggle was made by the leading characters of the different sects, for proselytes"
• "Large additions were made to the Methodist, Presbyterian, and Baptist churches"
• "Then strife seemed to take the place of that apparent union and harmony . . . and a cry—I am right—you are wrong—was introduced"; "all professed to be the true church"
• "In this general strife for followers, [Joseph Smith's] mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians"
• This circumstance gave Joseph "further reflection"
• He received "strong solicitations to unite with one of those different societies"
• But "seeing the apparent proselyting disposition manifested with equal warmth from each, [Joseph Smith's] mind was led to more seriously contemplate the importance of a move of this kind"
• His "spirit was not at rest day nor night"
• Joseph did not want to "profess godliness without its benign influence upon [his] heart" [i.e., 'repenting of sins' theme]
• He also did not want to "unite with a society professing to be built upon the only sure foundation, and that profession be a vain one"
• Joseph Smith felt that there would be "serious consequences of moving hastily, in a course fraught with eternal realities"
• He believed that "amid so many [denominations], some must be built upon the sand"
• "In this situation where could he go?"
• Joseph spent time "reflecting" on a passage of scripture
• He had a strong "degree of determination . . . relative to obtaining a certainty of the things of God"^[5]

9 November 1835

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces; being thus perplexed in mind . . . . information was what I most desired at this time, and with a fixed determination to obtain it.^[6]

2 May 1838

"multitudes united themselves to the different religious parties, which created no small stir and division among the people, Some crying, ‘Lo here’ and some ‘Lo there’. Some were contending for the Methodist faith, Some for the Presbyterian, and some for the Baptist . . . . a scene of great confusion and bad feeling ensued; Priest contending against priest, and convert against convert . . . a strife of words and a contest about opinions". . . ."so great was the confusion and strife amongst the different denominations". . . . "the cry and tumult were so great and incessant"; "war of words, and tumult of opinions"; "the contests of these parties of religionists" ^[7]

When the September—November 1832 First Vision account is compared with subsequent recitals (especially 1838), and one partial previous rendition, it appears that they are all telling the same story: Prior to the First Vision event there were contentions and divisions among the different religious denominations in connection with a revival. It seems, therefore, that the Prophet's handwritten 1832 account does indeed make a passing reference to revival activity.

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals. For instance, Joseph Smith said that when he was "about the age of twelve years" (23 December 1817—23 December 1818) he became seriously concerned about the welfare of his soul. Why did these feelings arise at this point in time? Possibly because there was a Methodist camp-meeting/revival from June 19th through the 22nd, 1818 held in Palmyra, New York.^[8]

Joseph Smith pointed to a time period "from the age of twelve years to fifteen" (i.e., between 23 December 1817 and 23 December 1821) when he –

• applied himself to studying the scriptures
• noticed the hypocrisy of some persons who claimed to be religious
• pondered the "contentions and divisions" among men [revival imagery seen in other First Vision accounts]
• pondered the "wickedness and abominations" and "darkness" of mankind
• was grieved by what he saw around him; felt to mourn for the sins of the world
• became "exceedingly distressed" because he felt "convicted of [his] sins" and felt to "mourn" for them
• did not recognize any religious denomination that followed the biblical pattern completely
• determined that God wanted to be worshiped in truth
• decided to pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it.

Some of the themes enumerated above can be matched with the Prophet's other descriptions of things that happened during the revival activity of Palmyra and its vicinity. This matching of themes tends to support the argument that the 1832 text does indeed refer to revival activity.

(1832) "the scriptures . . . they contained the word of God"; (1834) "that record called the word of God"

(1832) "I became convicted of my sins"; (1834) "arouse the sinner to look about him for safety"

(1832) "that Being seeketh such to worship Him as worship Him in spirit and in truth"; (1834) "All professed to be the true church"

(1832) "society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament"; (1834) "a society professing to be built upon the only sure foundation"

(1832) "those of different denominations . . . they did not adorn their profession by a holy walk and godly conversation"; (1834) "they were certainly hypocritical"

(1832) "my mind became exceedingly distressed"; (1838) "my mind was called up to serious reflection and great uneasiness"

(1832) "the darkness which pervaded the minds of mankind"; (1838) "At length I came to the conclusion that I must either remain in darkness" or pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it. Rev. George Peck recounted the happenings at a Methodist camp meeting held on 4 July 1816 in Plymouth, New York. He said that "There was an unbroken roar of fervent supplication all over the ground, while the awful voice of the preacher resounded." One person then fell to the ground and cried for mercy.^[9]

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Learn more about religious excitement in the time of Joseph Smith's First Vision

Wiki links	Doesn't mention revival?
Online	Donald L. Enders, "A Snug Log House," Ensign (August 1985), 16.off-site Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link D. Michael Quinn, "Joseph Smith's Experience of a Methodist 'Camp-Meeting'," Dialogue: A Journal of Mormon Thought - Dialogue Paperless: E-Paper #3 (12 July 2006), PDF link
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders First Vision

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Source(s) of the criticism:

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 16-17 ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Joseph's motivations

"At about the age of twelve years my mind become seriously imprest"

At about the age of twelve years my mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God...

∗       ∗       ∗

"my intimate acquaintance with those of different denominations"

...thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy wal and Godly conversation agreeable to what I found contained in that sacred depository...

∗       ∗       ∗

"for I become convicted of my sins....I felt to mourn for my own sins and for the sins of the world"

FAIR Answers—back to home page

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for I become convicted of my sins...and I felt to mourn for my own sins and for the sins of the world...

—Joseph Smith's 1832 account of the First Vision

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What was Joseph Smith's motivation for going to the grove to pray in 1820?

Joseph had two motivations: obtain a forgiveness of sins, and a desire to know which church was right

Joseph Smith's stated motivation for praying to the Lord changes between the first known account of the First Vision (1832) and the official version of it (1838). The 1832 account emphasizes his desire for a forgiveness of sins, and the 1838 (official) account emphasizes his desire to know which church was right. Some critic claim that Joseph changed his story in later years.

The texts that are employed by critics to justify the charge of 'differing motivations' are as follows:

1832

"I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy"

1838

"My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join."

The words that precede the point at which Joseph Smith offers his prayer in the 1832 text demonstrate that the anti-Mormon claim about his motivation changing is not sustainable. These words read as follows (standardized for readability):

At about the age of twelve years my mind become seriously impressed with regard to the all important concerns for the welfare of my immortal soul which led me to searching the scriptures believing, as I was taught, that they contained the word of God.

Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul.

Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind: the contentions and divisions, the wickedness and abominations, and the darkness which pervaded the minds of mankind.

My mind become exceedingly distressed for I became convicted of my sins.

And by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament.

And I felt to mourn for my own sins and for the sins of the world.

For I learned in the scriptures that God was the same yesterday, today, and forever. That He was no respecter to persons, for He was God. For I looked upon the sun - the glorious luminary of the earth - and also the moon rolling in their majesty through the heavens, and also the stars shining in their courses, and the earth also upon which I stood, and the beast of the field and the fowls of heaven, and the fish of the waters, and also man walking forth upon the face of the earth in majesty and in the strength of beauty - whose power and intelligence in governing the things which are so exceding great and marvelous, even in the likeness of Him who created them.

And when I considered upon these things my heart exclaimed, "Well hath the wise man said, 'It is a fool that saith in his heart there is no God.'" My heart exclaimed, "All all these bear testimony and bespeak an omnipotent and omnipresent power; a Being who maketh laws and decreeeth and bindeth all things in their bounds; who filleth eternity; who was, and is, and will be from all eternity to eternity." And when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[10] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church with which he was acquainted at the time.

There are those who claim that Joseph Smith only claims to seek forgiveness of sins in his 1832 account. These critics ignore the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of scriptural passages quoted near the end of the account in which Christ echoes Matthew 15:8-9:

the world lieth in sin and at this time and none doeth good no not one they have turned asside from the gospel and keep not <​my​> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to thir ungodliness and to bring to pass that which <​hath​> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is?] written of me in the cloud <​clothed​> in the glory of my Father

This clearly does not refer to young Joseph's seeking of a forgiveness of sins. It must refer to an apostasy and restoration of a Church—the true Church of Christ that Joseph had already proclaimed to restore as Doctrine and Covenants 1 (revealed in 1831) makes clear:

30 And also those to whom these commandments were given, might have power to lay the foundation of this church, and to bring it forth out of obscurity and out of darkness, the only true and living church upon the face of the whole earth, with which I, the Lord, am well pleased, speaking unto the church collectively and not individually

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[11]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[12] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[13]

The 1838–39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of their teachers who 'are workers of iniquity' ^[14] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine.

The 1832 account emphasizes Joseph's want of forgiveness as a means to the end of restoring the true Church of Christ. This is completely in line with the rest of the accounts and thus the standard narrative of the First Vision and Joseph's motives in seeking such a vision as taught officially by the Church.

A longer version of this argument is made by Walker Wright and historian Don Bradley in a 2023 paper for BYU Studies.^[15]

BYU Studies, ""None That Doeth Good" Early Evidence of the First Vision in JST Psalm 14"

Walker Wright and Don Bradley,  BYU Studies 61/3 (2022)

The First Vision has been a center of both faith and controversy. While millions of Latter-day Saints affirm it as the beginning of the Restoration, others see it as an ever-growing fish tale. The multiple accounts of the First Vision vary in detail, with Joseph Smith’s earliest written account (1832) lacking some of the elements found in his later accounts. However, some of these elements—particularly the ­appearance of God the Father as part of the First Vision experience—are laced throughout Joseph Smith’s translation of the Bible. These historical threads ultimately culminate in his translation of Psalm 14, which weaves together many of the elements supposedly lacking in Smith’s earliest account of the First Vision. But why bring these threads together in Psalm 14? What was its connection with his First Vision? A basic comparison of Psalm 14 with elements of the First Vision shows that elements of this psalm are found in the background of the vision, as Joseph Smith narrated it, and even in the words of Deity spoken within the vision itself.

Click here to view the complete article

How do the First Vision accounts compare on the subject of Joseph's motivation for praying?

Summary of themes

• Between the ages of 12 and 15 Joseph Smith became exceedingly distressed about his personal sins and mourned over them. He became seriously concerned about the welfare of his soul and so he searched the scripture for information on that topic.
• He both marveled and grieved that his acquaintances who belonged to various Christian denominations did not act in accordance with what was found on the pages of the Bible.
• His study of the New Testament led him to the conclusion that all the Christian denominations with which he was acquainted had apostatized from the true gospel of Jesus Christ.
• Joseph pondered the darkness that pervaded the minds of mankind and its resultant wickedness and abominations - and he mourned for the sins of the world.
• He also thought about the "contentions and division" among men [see - revival mentioned in the 1832 text].
• Joseph believed from his personal observation of created objects and entities that God did indeed exist.
• He also believed the scriptures that taught God was an eternal Being who was all powerful and everywhere present, who was no respecter of persons, who was a God of law and did not change over time, and wanted mankind to worship Him in truth.
• When Joseph Smith "considered all these things" he prayed to the Lord and received his First Vision.

It is clear from a consultation of the 1832 text that Joseph Smith's desire to be forgiven of his personal sins was NOT the only motivation for his prayer in the wilderness. He prayed (as he explicitly states) because of "all" of the things he mentions - including the desire to worship God in truth; according to His laws (which Joseph did not believe was the case among any of the Christians denominations that he knew of).

Patterns within documents

The 1832 textual pattern of (1) desire to prepare for eternity / worship God in truth and (2) desire for forgiveness of personal sins can be detected in subsequent First Vision recitals, demonstrating that there is no change in his declared motive over time. The confusion of the critics on this issue arises when they do not see exact matches in themes across documents or insist that every detail of the story be present in every text that relates it.

1832 (Smith)

my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul . . . . my mind become excedingly distressed for I became convicted of my sins . . . . when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth therefore I cried unto the Lord . . . . He spake unto me saying, 'Joseph my son, thy sins are forgiven thee.'

1834 (Cowdery/Smith)

Joseph Smith had a "determination to know for himself of the certainty and reality of pure and holy religion . . . . [but he also] call[ed] upon the Lord in secret for a full manifestation of divine approbation, and . . . to have an assurance that he was accepted of Him." Joseph is classified in this text among the "humble, penitent sinner."

1835 (Smith)

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right . . . being thus perplexed in mind I retired to the silent grove and bowed down before the Lord . . . . He said unto me, 'Thy sins are forgiven thee.'

1838 (Smith)

how to act I did not know and unless I could get more wisdom than I then had, would never know . . . . My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join. . . . many other things did He say unto me which I cannot write at this time [INDIRECT REFERENCE TO FORGIVENESS OF SINS?]

1840 (Pratt)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way, to prepare himself, was a question, as yet, undetermined in his own mind. He perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same. . . . He was informed that his sins were forgiven

1842 (Smith)

I began to reflect upon the importance of being prepared for a future state, and upon enquiring the plan of salvation I found that there was a great clash in religious sentiment . . . . considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully [FORGIVENESS OF SINS IS NOT MENTIONED]

1842 (Hyde)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way to prepare himself, was a question, as yet, undetermined in his own mind; he perceived that it was a question of infinite importance. . . . [The two personages] told him that his prayers had been answered, and that the Lord had decided to grant him a special blessing. [Is this a veiled reference to fogiveness of sins? We recall that Hyde utilized information straight from Pratt's account]

⍗

Source(s) of the criticism:

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 251–252. ( Index of claims )

Religious confusion

"by searching the scriptures I found that mankind did not come unto the Lord"

...and by searching the scriptures I found that mand mankind did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament...

∗       ∗       ∗

Did Joseph Smith decide that all churches were wrong before he received the First Vision?

Introduction to Criticism

Critics claim that there is a contradiction between the 1832 account of Joseph Smith's First Vision and the rest of his first-hand accounts. They also claim that the same contradiction occurs internally in the 1838 account. It is alleged that Joseph Smith concluded prior to going to the grove of trees to pray that all the denominations on the earth were false. This supposedly contradicts the 1835 and 1838 accounts in which Joseph expresses doubt as to which Church was true prior to going to the grove.

In his 1832 history, Joseph Smith said:

I found [by searching the scriptures] that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament

In his 1835 account, Joseph Smith said, "I knew not who [of the denominations] was right or who was wrong."

In his 1838 account of the Vision, Joseph writes:

9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.

10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be aright, which is it, and how shall I know it?

18 My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join.

19 I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: "they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof."

The 1832 account then, according to some critics, contradicts the 1835 and 1838 account in that Joseph had already determined before seeing God and Jesus that there was no true Church and thus the only motive for going to the grove in the 1832 account would be to obtain a forgiveness of sins and not to find the true Church.

Author J.B. Haws describes the criticism as it relates to the 1838 account specifically:

Here is the essence of that trouble, as some have seen it. In Joseph’s 1838–39 dictated account (the account that would eventually find its way into the LDS Church’s canon as the official Joseph Smith—History), he described his youthful confusion about the competing religious sects that he encountered in these words: "In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together?" (Joseph Smith History 1:10). According to this narrative, it seems that fourteen-year-old Joseph had already considered the possibility that all churches could be "wrong together." Yet only eight verses later (by the account’s current scriptural format), Joseph reported what seems like surprise in response to the divine injunction that he must join no church, "for they were all wrong"—and "it had never entered into [his] heart that all were wrong" (JS—H 1:18–19). But didn’t we just read that the "all were wrong" possibility had entered his heart in verse 10? Why such an apparently careless and contradictory oversight in the narrative?^[16]

Critics claim that this is a contradiction and evidence that the First Vision story evolved over time.

Such a claim is a false dilemma, as we will now see.

Response to Criticism

Forgiveness of Sins = Finding the Right Church

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[17] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church. Thus even if Joseph's main emphasis is forgiveness of sins in the 1832 account, that doesn't mean he's not talking about what Church is true.

A close reading of The 1832 and 1838 Accounts of Joseph Smith's First Vision, Matthew 15:8-9, and JST Psalm 14

Those critics who claim that Joseph is only speaking about the forgiveness of sins in the 1832 account are ignorant of the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of important scriptural passages quoted near the end of the account. Speaking about the condition of the world, Christ, speaking to Joseph, echoes Matthew 15:8-9:

the world lieth in sin and at this time and none doeth good no not one they have turned asside from the gospel and keep not <​my​> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to thir ungodliness and to bring to pass that which <​hath​> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is?] written of me in the cloud <​clothed​> in the glory of my Father

'[T]hat which hath been spoken by the mouth of the prophets and Apostles' might easily refer to an apostasy and restoration.

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[18]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[19] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[20]

"The 1838-39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of 'their teachers' who 'are workers of iniquity.'"^[21] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine. Under this understanding, the 1832 account of Joseph Smith's First Vision is giving implicit credence that Joseph was indeed seeking to know from God which Church to join because the teachers of other denominations had become corrupt.

Never Entered Into My Heart

Author Jim Bennet describes one approach that a person can take while seeking to reconcile this with their faith and that is to focus interpretation on the phrase "entered into my heart":

The key phrase is "entered into my heart."

We can have confidence in what Joseph means by this because it is not the only time he uses variations of this phrase. Here’s what he says about his experience reading James 1:5.

Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. [JSH 1:12, emphasis added]

This is a phrase Joseph uses to describe something more powerful than mere intellectual assent. He’s describing a spiritual experience, where the feelings of the heart complement and contribute to clarity of mind. It’s a concept that shows up in the Doctrine and Covenants, too:

Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.

Now, behold, this is the spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground. [D&C 8:2-3, emphasis added]

Joseph had clearly considered the possibility all churches were in error in verse 10 (and in the 1832 account,) but the idea hadn’t really sunk in – i.e. entered into his heart – until after verse 18.

I think all of us have had this experience – things happen that we choose not to believe. Even when we have solid information, we don’t allow our intellectual knowledge to become wisdom and "enter into our hearts." He’s describing the very human process of denial, much like Amulek from the Book of Mormon, who once said of his own testimony, "I knew concerning these things, yet I would not know." (Alma 10:6)

Make up your mind, Amulek! Did you know or didn’t you know?! That’s a direct contradiction!

In the case of "Forgiveness of Sins v. Which Church is True,"... Joseph was preoccupied with what he needed to do to prepare to meet God. You see that in all of Joseph’s firsthand accounts.

"[M]y mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul," he wrote in 1832. "I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces;" he wrote in 1835. "My mind was called up to serious reflection and great uneasiness... my feelings were deep and often poignant... What is to be done?" he wrote in 1838. "I began to reflect upon the importance of being prepared for a future [i.e. eternal] state," he wrote in 1842. These are different words, to be sure, but there’s no mistaking the commonality of their underlying meaning. I believe that all these accounts show that Joseph’s deepest desire was to know what he had to do to be saved. That was the one and only item on his agenda in the Sacred Grove.

The question he asked, then, about which church he should join tells us about young Joseph’s theological assumptions. It’s clear in all accounts that salvation and church membership were inextricably linked in his mind. Even in 1832, where he doesn’t specify what question he asked the Lord before his sins were forgiven, he goes on at great length about his concern for the error he sees in all the churches.The possibility that a church might not be necessary doesn’t seem to occur to Joseph, nor would it have been likely to occur to anyone in the early 19th Century. Christ without a church in 1820? Who could imagine such heresy? Certainly not an illiterate farmboy who, at that point, had no inkling what the Lord had in store for him.

In Joseph’s mind, "which church is the right one" and "how can I get my sins forgiven" were variations on the same theme, and only minor variations at that. Rather than show inconsistency, the two accounts are remarkably united in their depiction of Joseph’s concern for his soul and his assumptions about what was necessary to save it.

So with that understanding, the apparent contradiction about whether or not he had decided that all the churches were wrong prior to praying becomes far less problematic. The 1832 account spends more time detailing the specific problems with all the churches than the 1838 account, indicating that Joseph still believed in the importance of joining a church to gain access to the Atonement. True, he doesn’t explicitly say that any church membership is necessary, but he didn’t have to – those reading his account in the 19th Century would have had the same assumptions, and neither Joseph nor his audience would have even considered the modern/post-modern idea of an effectual Christian life outside the boundaries of organized religion. Even if all the churches were wrong to one degree or another, surely Joseph would still have felt it necessary to join the best one... ^[22]

For I Supposed that One of Them Were So

Speficially addressing the passages from JS History 1: 10 and 18, J.B. Haws wrote:

In a draft of Joseph Smith’s history that was written sometime in 1840–41 by scribe Howard Coray (but only essentially rediscovered in the Church’s archival holdings in 2005), the corresponding passage reads differently:

Joseph Smith—History 1:18–19

I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. I was answered that I must join none of them, for they were all wrong . . .

Howard Coray’s 1839–41 history (labeled Draft 3 in Histories, Volume 1 of The Joseph Smith Papers)

I asked the Personages who stood in the light; Which of the sects were right. (for I supposed that one of them were so.) and which I should join. I was answered "join none of them; they are all are wrong . . ."

Coray’s version suggests that Joseph still "supposed"—still believed, still considered it most likely—that one of the sects was right, even if he had considered the possibility that such was not the case. Thanks to the careful editorial scrutiny of The Joseph Smith Papers scholars, it is apparent that Coray’s draft was written after the draft of Joseph Smith’s history (labeled Draft 2 in the handwriting of James Mulholland) that was eventually published in the Times and Seasons and then the Pearl of Great Price. The Joseph Smith Papers volume editors note that, "for whatever reason," Joseph Smith chose that Draft 2 (Mulholland) version for eventual publication, even though there is evidence to suggest that Coray transcribed as Joseph "read aloud from Draft 2 in the large manuscript volume, directing editorial changes as he read." With that background in mind, the parallel phrases above suggest an affinity of sentiment, such that the phrase "it had never entered into my heart" meant, essentially, "I [still] supposed one of them were [right]"—which reinforces the reading that Joseph held out hope in his heart that he would be pointed to the true denomination.^{[16]:99–100}

Looking at Antecedents

Haws describes another way to view both the 1832 account and 1838 account:

One minor drawback in reading Joseph Smith’s history in its current scriptural format is that the verse divisions might inadvertently separate his thoughts too starkly. Because of that potential challenge, the second possibility proposed here is that the contradiction between verses 10 and 18 might simply be a question of antecedents in verse 10. Thus one final alternate reading (and reconciliation) of those verses becomes clearer in the paragraph format of the Draft 2 (Mulholland) manuscript version of Joseph Smith’s history. In what is now verse 9 in the Pearl of Great Price version, Joseph describes the furious activity of three named denominations: the Presbyterians, the Baptists, and the Methodists. Those were the major players in the religious competition that was all around him in that region of New York. And those three groups preached, importantly, distinct soteriological visions of Christianity. If, however, verse 10 is not seen as completely separate from verse 9, then we might understand Joseph’s questions as being much more specific.

Here is how the passage appears in Draft 2 (Mulholland) of Joseph Smith’s history:

My mind at different times was greatly excited for the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all their powers of either reason or sophistry to prove their errors, or at least to make the people think they were in error. On the other hand the Baptists and Methodists in their turn were equally Zealous in endeavoring to establish their own tenets and disprove all others.

In the midst of this war of words, and tumult of opinions, I often said to myself, what is to be done? Who of all these parties are right? Or are they all wrong together? and if any one of them be right which is it? And how shall I know it?

Read in that way, new attention to the determiners and pronouns might be in order. Which of all of these parties—that is, the Presbyterians, Baptists, or Methodists—is right? Or are they—Presbyterians, Baptists, Methodists— all wrong together? If any of them—Presbyterians, Baptists, Methodists—be right, which is it? It seems reasonable to conclude that Joseph wondered not about the possibility that there was no true religion on the earth, but only that the principal religions represented in his area might all be wrong. Hence, his crucial question—his "object in going to enquire of the Lord"— was "to know which of all the sects was right," and perhaps it was the subsequent instruction to join no sect anywhere ("for they were all wrong") that would have been surprising; in that case, this latter possibility was the one that had never entered into his heart.

Again, this is only suggested as one way to read the text—but it is one that also seems to fit with a telling line in the earliest known written account of the First Vision, one from 1832 that Joseph Smith partly dictated and partly wrote. The key is something he stated about personal familiarity:

In that 1832 history, Joseph wrote in his own hand:

At about the age of twelve years my mind become seriously [impressed] with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of differant denominations led me to marvel exceedingly for I discovered that <they did not adorn> instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul . . .

The fact that his conclusions were based on an "intimate acquaintance with those of differant denominations" should not be overlooked. His subsequent recollections do seem to reflect an expanded understanding of a broader apostasy: "by searching the scriptures I found that mand <mankind> did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament." Yet his choice of words ("no society or denomination") and his declaration that "I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy" seem to reflect his discouragement with his local options and his growing assurance that only divine intervention could help him transcend that confusion.

It may, then, have been the sheer universality of the apostasy ("join none of them") that had not entered into his heart. It may have been Joseph Smith’s original hope and assumption, as expressed in the Howard Coray draft, that "one of them were" right, even if he had considered the theoretical possibility that the three denominations with which he had "intimate acquaintance" were all "wrong together" and that he would have to seek a religious home among another, less familiar one of "all the sects."^{[16]:101–102}

Getting Rid of Any Doubt

If you had come to the conclusion that mankind has apostatized from the true faith, and you suddenly found Jesus standing in front of you, wouldn't you ask Him if any of those churches was the correct one? Or would you simply tell Him, "never mind, I already figured it out for myself"?

Simply Misremembering

Could it be that Joseph simply misremembered? Why must one automatically have to be assumed that he was simply embellishing the story?

Conclusion

There are several interpretive possibilities for the supposed discrepancies between the accounts. Is it possible that Joseph Smith contradicted himself? Certainly. But it only remains just that: a possibility—one interpretive option among others. If we presume that Joseph was lying, our hostile reading will lead us to pick this option. If we grant that Joseph might be telling the truth, the other options will not be summarily rejected.

How could Joseph Smith come to the conclusion that all churches were wrong on his own?

Joseph was in doubt as to what his duty was regarding joining a church

The answer to this apparent contradiction lies in a detailed examination of relevant texts. It is important to first compare Joseph Smith’s November 1832 text (which is in his own handwriting) with a newspaper article printed earlier that same year which refers to the Prophet’s inaugural religious experiences.

1832 (February): "not attached himself to any party of Christians, owing to the numerous divisions among them, and being in doubt what his duty was, he had recourse [to] prayer" (Fredonia Censor).

1832 (November): "my intimate acquaintance with those of different denominations . . . . by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament" (handwritten account by Joseph Smith).^[23]

Joseph Smith concluded that none of the denominations with which he had acquaintance was built upon the New Testament gospel

When both of these texts are taken into consideration the following storyline suggests itself: Joseph Smith had come to the conclusion, through personal scripture study, that none of the denominations WITH WHICH HE HAD AN INTIMATE ACQUAINTANCE was built upon the New Testament gospel. He prayed for guidance because he was "in doubt what his duty was." This doubt is obliquely referred to again in Oliver Cowdery’s February 1835 Messenger and Advocate partial First Vision recital where he said that because of the religious excitement the Prophet had "determination to know for himself of the certainty and reality of pure and holy religion."^[24]

Doubt is present again in the Prophet’s November 1835 diary entry: "I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequences."^[25] So the conclusion this fourteen-year-old boy had reached through personal scripture study did not altogether solve his dilemma. In fact, in the May 1838 account he clarifies that because of his youth and inexperience in life he could not make an absolute decision with regard to this matter: "it was impossible for a person young as I was and so unacquainted with men and things to come to any certain conclusion who was right, and who was wrong"; "I often said to myself, what is to be done? Who of all these parties are right? Or, are they all wrong together? If any one of them be right which is it, and how shall I know it?"; "if any person needed wisdom from God I did, for how to act I did not know, and unless I could get more wisdom than I then had [I] would never know."

Joseph wanted to know which of the many hundreds of denominations on earth was the correct one

Orson Pratt’s 1840 First Vision account helps to explain why the ‘Joseph-decided-every-existing-church-was-wrong’ theory cannot possibly be valid. Elder Pratt reports, "He then reflected upon the immense number of doctrines now in the world which had given rise to many hundreds of different denominations. The great question to be decided in his mind was—if any one of these denominations be the Church of Christ, which one is it?" This expansive view is reflected in the Prophet’s 1838 account. There he states, "My object in going to enquire of the Lord was to know which of all the sects was right that I might know which to join. No sooner therefore did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong) and which I should join."

"I cried unto the Lord for mercy"

...therefore I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy and the Lord heard my cry in the wilderness...

Why does Joseph Smith state in his 1832 First Vision account that he was in his "16th year" of age?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

Joseph's 1832 account states the "16th year" of his age in the handwriting of Frederick G. Williams

In Joseph Smith's 1832 First Vision recital he said that he was "in the 16th year of [his] age" when the manifestation took place but in all other accounts in which he mentions his age, he was in his "fifteenth year."

• Is this evidence that the Prophet's story evolved over time, and was thus a fabrication to begin with?

The only First Vision account that provided a different age was the 1832 account written in Joseph Smith's own handwriting. In 1832, 12 years after the First Vision, Joseph wrote, "we were deprived of the bennifit of an education suffice it to say I was mearly instructid in reading and writing and the ground rules of Arithmatic which constuted my whole literary acquirements."

Although the portion of Joseph's 1832 history is in his own handwriting, the text insertion of "in the 16th year of my age" was in the handwriting of Frederick G. Williams, Joseph's scribe. It is likely that Joseph's dating schemes were slightly off when he dictated his age to Williams, many years afte the fact. There is nothing nefarious in Joseph Smith correcting his own slight mathematical miscalculations.

Two years later, Oliver Cowdery had Joseph's 1832 history in his possession when he began publishing history of the Church in late 1834 in the Latter-day Saints' Messenger and Advocate. Oliver clearly established Joseph's age as 14 ("the 15th year of his life") during the period of religious excitement (although Oliver ultimately never described the actual First Vision at this time). Once the date of the First Vision was correctly established it remained steady throughout all subsequent recitals as the "15th year" or "age 14."

Are the ages stated in Joseph's accounts of the First Vision "all over the place?"

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

All other accounts except the 1832 one state Joseph's age as 14 or that he was in his "fifteenth year"

The ages are not, as one critic states, "all over the place." ^[26] The only account produced by Joseph Smith that indicated a different age was the 1832 account (age 15 rather than 14, based upon a text insertion above the line by Frederick G. Williams after Joseph had already written his account). All remaining accounts indicate age 14 (the "15th" year).

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

In the 1832 history, the farther back in time Joseph Smith goes, the more inexact Joseph's dating scheme becomes

The 'one-year-off-the mark' dating anomaly of the 1832 First Vision account can best be understood by taking a look at all of the dates and time frame indicators that are provided within the document. It can then be seen that the farther back in time Joseph Smith goes, the more inexact his dating scheme becomes.

Notice that the date of the First Vision is an above-the-line insertion in the handwriting of Frederick G. Williams, meaning that it was not placed in the text initially but was added at a later time than the creation of the main text.

(17 years back in time)

"at the age of about ten years my father Joseph Smith Sr. moved to Palmyra" [23 Dec. 1815 – 23 Dec. 1816]

(15 years back in time)

"At about the age of twelve years my mind become seriously impressed" [23 Dec. 1817 – 23 Dec. 1818]

(12 years back in time)

"from the age of twelve years to fifteen I pondered many things in my heart" [23 Dec. 1817 – 23 Dec. 1821]

"while in <the> attitude of calling upon the Lord <in the 16th year of my age> a pillar of fire" [23 Dec. 1820 – 23 Dec. 1821]

for many days

about that time

after many days

(7 years back in time)

when I was seventeen years of age I called again upon the Lord . . . [and an] angel [appeared]. . . . it was on the 22d day of Sept. AD 1822

(5 years back in time)

the plates [I] obtained them not until I was twenty one years of age

in this year I was married . . . 18th [of] January AD 1827

on the 22d day of Sept of this same year I obtained the plates

in December following we moved to Susquehanna

Joseph Smith: "I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements"

We should carefully note that Joseph Smith correctly stated that he was "seventeen years of age" when the angel Moroni appeared to him on 22 September 1823, he got the time of that manifestation wrong by one year. A clue as to why this incorrect date was placed by the Prophet in this historical account can be found right in the 1832 document itself. Near the beginning of the narrative Joseph writes: "being in indigent circumstances [we] were obliged to labor hard for the support of a large family having nine children. And as it required the exertions of all that were able to render any assistance for the support of the family therefore we were deprived of the benefit of an education. Suffice it to say [that] I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements". Elder Orson Pratt once asked rhetorical questions of the Prophet to illustrate his meager level of formal education: "Had you been to college? No. Had you studied in any seminary of learning? No. Did you know how to read? Yes. How to write? Yes. Did you understand much about arithmetic? No. About grammar? No. Did you understand all the branches of education which are generally taught in our common schools? No." (Journal of Discourses, 7:220-21). And when Elder Pratt wrote specifically about the First Vision he was even more specific about the level of the Prophet's math skills, saying that he had "a very limited understanding of the elementary rules of arithmetic." (Orson Pratt, An Interesting Account of Several Remarkable Visions [Edinburgh, Scotland: Ballantyne and Hughes, 1840],—-).

In the 1838 history, Joseph got the year of his own brother's death wrong

The 1832 history is not the only one where the Prophet made a dating mistake that was one year off the mark. He did the same thing when he created the 1838 Church history, but this time he got the year of his own brother's death wrong. He erroneously remembered that it was 1824 instead of 1823. The significant thing about this particular dating blunder is that four years after the Prophet recorded the initial information he came to the realization that it was not correct and had his scribe, Willard Richards, make the appropriate adjustment. Perhaps the problem with the date was brought to the Prophet's attention by a member of his own family after the information had been printed and made available for public perusal [publication in May 1842; correction in December 1842].

Initial Manuscript Record (2 May 1838)

Alvin (who is now dead)

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin.

Publication ( 15 March 1842 / 2 May 1842)

Alvin, (who is now dead) (Times and Seasons, vol. 3, no. 10, 15 March 1842, 727).

In the year eighteen hundred and twenty-four my father's family met with a great affliction by the death of my eldest brother Alvin. (Times and Seasons, vol. 3, no. 13, 2 May 1842, 772).

Post-Publication Manuscript Correction (2 December 1842)

Alvin (who <died Nov. 19th: 1823 in the 25 year of his age.> is now dead) [the last three words are stricken out]

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin. [this year designation was not corrected by Willard Richards - whose editorial additions and notes end before this point in the manuscript]

A similar type of dating correction scenario, as mentioned above, may have taken place in connection with the 1832 history. Oliver Cowdery claimed that he had the Prophet's help in creating his December 1834 Church history article and despite the fact that he had the erroneously-dated 1832 document sitting in front of him [see paper on this subject] he provided the correct year for the Prophet's First Vision - "in the 15th year of his life" (i.e., between 23 December 1819 and 23 December 1820). And just nine months later the Prophet himself was telling a non-Mormon that the First Vision took place when he was "about 14 years old" (Joseph Smith diary, 9 November 1835).

Is there a case where Joseph stated that his age was 17 rather than 14 at the time of the First Vision?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

Some critics think so: One case in which the age in an 1835 account was mistakenly stated as age 17

An image from "mormoninfographics" is in circulation on the internet which mistakenly states that Joseph claimed that he was age 17 when the First Vision occurred. However, this was a misreading of Joseph Smith's 1835 journal entry, which clearly states that Joseph was age 14 at the time of the first vision, and age 17 at the time of Moroni's visit.

An anti-Mormon "mormoninfographic" which attempts to demonstrate that the ages of the first vision accounts are different. Since this was posted, the owner of "mormoninfographics" acknowledged and corrected this mistake by removing all of the ages from this particular graphic. ^[27]

Why is Joseph Smith's struggle with Satan not mentioned in the 1832 account of the First Vision?

Joseph Smith says in the official Church history account of the First Vision that directly before the theophany occurred he had a struggle with Satan, but this struggle is not mentioned in his 1832 recital of the experience

Is this evidence that this visionary tale evolved over time by becoming more dramatic and elaborate?

The 'struggle' motif is absent from the first known self-written account of the Prophet's visionary experience (1832) but it is also absent from his self-written Wentworth Letter account (1842). It is clear from the available documentary evidence that the Prophet did not feel constrained by the arbitrary rule of his modern critics that he must include every aspect of his First Vision story in every single retelling of it, and no reasonable person should be bothered that he doesn't.

The following timeline displays the 'struggle' material found in First Vision recitals that were produced during the Prophet's lifetime. The corresponding text from the 1832 document is also provided for purposes of comparison.

It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it

Several observations about the information presented below may prove useful.

• It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it - even after the official Church history account was written down (1838) and published (1842). He opted not to speak about that aspect of the story in the Wentworth Letter (1842), in a speech given before the Saints at the Nauvoo Temple (1843), and also when he conducted an interview with a non-Mormon newspaper editor (1843). Yet, he did briefly refer to that part of the story in a subsequent private conversation with a convert (1844).

• A careful comparison of texts indicates that the Prophet's Wentworth Letter was likely constructed by utilizing the content of Orson Pratt’s Interesting Account pamphlet.^[28] But even though Elder Pratt’s account refers directly to the 'struggle' theme, Joseph Smith chose not to include it within the Wentworth Letter.

• Even after Joseph Smith revealed details about his 'struggle' with the Adversary he did not include some of them in subsequent accounts. For instance, in 1835 he told of hearing somebody walking up behind him but this detail didn't ever appear again in the known recitals. Gathering darkness and the dread of sudden destruction are mentioned in the official 1838 rendering of events but then it disappears and is not seen in any later sources which were produced during the Prophet's lifetime.

September–November 1832

I cried unto the Lord for mercy. . . and while in the attitude of calling upon the Lord . . . a pillar of fire [or] light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God.

9 November 1835

I called on the Lord for the first time in the place above stated, or in other words, I made a fruitless attempt to pray. My tongue seemed to be swollen in my mouth, so that I could not utter. I heard a noise behind me like some one walking towards me. I strove again to pray, but could not. The noise of walking seemed to draw nearer. I sprang upon my feet and looked round, but saw no person or thing that was calculated to produce the noise of walking. I kneeled again, my mouth was opened and my tongue loosed. I called on the Lord in mighty prayer. A pillar of fire appeared above my head, which presently rested down upon me and filled me with unspeakable joy.

2 May 1838

I kneeled down and began to offer up the desires of my heart to God, I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me and had such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin but to the power of some actual being from the unseen world who had such a marvelous power as I had never before felt in any being, just at this moment of great alarm I saw a pillar of light exactly over my head above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound.

September 1840

He therefore, retired to a secret place in a grove, but a short distance from his father's house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind, and he was enabled to pray in feverency of the spirit, and in faith. And while thus pouring out his soul, anxiously desiring an answer from God, he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him.

June 1841

He, therefore, retired to a secret place, in a grove, but a short distance from his father's house, and knelt down and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him. The adversary benighted his mind with doubts, and brought to his soul all kinds of improper pictures and tried to hinder him in his efforts and the accomplishment of his goal. However, the overflowing mercy of God came to buoy him up, and gave new impulse and momentum to his dwindling strength. Soon the dark clouds disappeared, and light and peace filled his troubled heart. And again he called upon the Lord with renewed faith and spiritual strength. At this sacred moment his mind was caught away from the natural objects with which he was surrounded, and he was enwrapped in a heavenly vision.

1 March 1842

I retired to a secret place in a grove and began to call upon the Lord, while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision.

11 June 1843

he went into the grove & enquired of the Lord which of all the sects were right.

29 August 1843

I kneeled down, and prayed, saying, O Lord, what Church shall I join? Directly I saw a light.

24 May 1844

Went into the Wood to pray, kneels himself down, his tongue was close[d,] cleave[t]h to his roof—could utter not a word, felt easier after awhile—saw a fire toward heaven came near and nearer. . . . the fire drew nigher, rested upon the tree, enveloped him[, and] comforted [him].

Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Why does Joseph Smith's 1832 account of the First Vision not mention two personages?

Although the 1832 account does not specifically indicate that the Father appeared, He is mentioned

The theophany portion of the 1832 account does not specifically indicate that the Father appeared to Joseph Smith together with Jesus Christ. The relevant text (in its original form) reads as follows:

a piller of fire light above the brightness of the sun at noon day c[a]me down from above and rested upon me and I was filled with the spirit of god and the <Lord> opened the heavens upon me and I saw the Lord and he spake unto me saying Joseph <my son> thy sins are forgiven thee. go thy <way> walk in my statutes and keep my commandments behold I am the Lord of glory I was crucifyed for the world that all those who believe on my name may have Eternal life <behold> the world lieth in sin and at this time and none doeth good no not one they have turned asside from the gospel and keep not <my> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father.^[29]

Even though the Savior makes a direct reference to the Father there is no indication in this portion of the 1832 document that God appeared to Joseph Smith alongside His Son.

The same pattern exists in the Book of Mormon with Lehi's vision of God on His throne

This type of pattern is seen in the Book of Mormon, translated in 1829: The Book of Mormon begins (1 Nephi 1꞉8-10) with Lehi's vision of God on His throne. One [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both God the Father and Christ.

Is there any reference to God the Father being present in Joseph Smith's 1832 account?

Pearl of Great Price Central, Joseph Smith - History Insight #9: Did Both the Father and the Son Appear to Joseph Smith in the First Vision?

A significant phrase in the introductory paragraph is associated with the First Vision: "receiving the testimony from on high"

There is a very significant phrase located in the introductory paragraph of the Prophet's historical narrative. There he indicates that the 1832 document is . . .

A History of the life of Joseph Smith Jr. an account of his marvilous experience and of all the mighty acts which he doeth in the name of Jesus Ch[r]ist the son of the living God of whom he beareth record and also an account of the rise of the church of Christ in the eve of time according as the Lord brough<t> [it] forth and established [it] by his hand <firstly> he receiving the testamony from on high secondly the ministering of Angels thirdly the reception of the holy Priesthood by the ministring of Aangels to adminster the letter of the Gospel—<—the Law and commandments as they were given unto him—>and the ordinencs, forthly a confirmation and reception of the high Priesthood after the holy order of the son of the living God.

This paragraph not only introduces the document with a heavy emphasis on the Son of God but it also chronologically outlines four inaugural events of the Restoration.

FIRST: Reception of "the testimony from on high"—First Vision

SECOND: The "ministering of angels"—Moroni visitations

THIRD: Reception of the Holy Priesthood to administer the letter of the gospel—Aaronic priesthood

FOURTH: Reception of the High Priesthood after the order of the Son—Melchizedek priesthood

This 1832 phraseology corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove

The significant phrase in the introductory paragraph is the one associated with the First Vision—"receiving the testimony from on high" (spelling standardized). When this phrase is placed in conjunction with the Prophet's 1835 and 1838 accounts of the First Vision it becomes obvious that the 1832 phraseology closely corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove.

(1832 ACCOUNT)

firstly . . . receiving the testimony from on high

(1835 ACCOUNT)

He [God the Father] testified unto me that Jesus Christ is the Son of God

(1838 ACCOUNT)

[He] said...This is my beloved Son

The Father's identification of Jesus Christ as His Son was His "testimony" of Him.

Critics have objected that—in their minds—the phrase "from on high" cannot be so easily equated with God the Father. But there is a sizable amount of corroborating evidence for this idea. Consider the following points of connection.

• 3 Ne. 11:3, 5-7 - between April and June 1828

The Father's voice . . . came out of heaven [i.e., 'from on high'] and testified of His Beloved Son.

• D&C 20:16 - April 1830

Joseph Smith stated, "the Lord God has spoken it; and we . . . have heard . . . the words of the glorious Majesty on high."

• Matthew, Mark, Luke, 1 Peter - between 8 March 1831 and 24 March 1832

There are five New Testament scriptures (which Joseph Smith would have been familiar with from his work on the JST) that have distinct parallels to the First Vision story. Jesus Christ's Old World disciples heard the Father's voice come "from heaven" (Mt. 3:17; Mk. 1:11; Lk. 3:22; 2 Pt. 1:17-18) [i.e, 'from on high'] or "out of the cloud" (Mt. 17:5) [i.e., 'from on high'] and in each of these instances the Father testified of His Son and employed the same phraseology that Joseph Smith said He utilized during the First Vision

• JST John 1:18/19 - between 20 November 1831 and 16 February 1832

And no man hath seen God at any time, except he [i.e., God the Father] hath borne record of the Son.

• 1832 First Vision account - between 22 September 1832 and 27 November 1832

receiving the testimony from on high

• D&C 93:15 - 6 May 1833

Mention is made of the Father's voice being heard "out of heaven."

• Patriarchal Blessing - 9 December 1834

When the Prophet received his Patriarchal Blessing on 9 December 1834 he was reminded by the Patriarch (his father) that during his "youth" he had "heard [God's] voice from on high."

Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account

This chronological evidence points to the conclusion that Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account.

"The Lord opened the heavens and I saw the Lord"

There is another line from the 1832 account that may be referring to two people:

I was filled with the spirit of God, and the Lord opened the heavens upon me and I saw the Lord

It has been argued that the seperation of "Lord" into two may be referring to the Lord God [i.e., the Father] and the Lord Jesus Christ. Three pieces of evidence can be used to argue for this interpretation.

• Evidence #1 - The separation of "Lord" is used in scripture in Psalm 110:1 to refer to two distinct, divine individuals. As John Welch and James Allen have argued, if David can do this, so can Joseph.^[30] This connection becomes more plausible when we realize that Joseph would have either recently been working on or completed Psalms in his Inspired Translation of the Bible at this time.

Some critics have taken issue with this evidence for the interpretation—claiming that since Psalm 110:1 was originally written in Hebrew with two different words for Lord (rendering "Lord" and "LORD" in all caps for the second mention) that the argument fails.^[31]

Robert S. Boylan has responded by showing how Psalm 110:1 is the most quoted, echoed, and/or alluded to passage in the New Testament which Joseph would have been working on revising in his Inspired Translation of the Bible. He then shows that the revelations in Doctrine and Covenants leading up chronologically to the publication of the history containing the 1832 account of Joseph’s vision deliberately echo that verse (Doctrine and Covenants 20:24; 49:5-6; 76: 20, 23). If Joseph were familiar with that verse close to the publication of the account by way of the Old and/or New Testament and as echoed in his revelations published in the Doctrine and Covenants, it seems reasonable to assume that he could have used that verse as a template for rendering his account of events surrounding the First Vision.^[32] This is even if one mention is capitalized and the other not. If the structure is deliberate and clear (and it appears so), then it seems odd to be upset that Joseph doesn't use capitals for the second "Lord" he writes about.

• Evidence #2 - The successive appearance of personages in other accounts (such as the 1835 account).

The 1832 account may be read to have a successive appearance of personages, one after the other. This is strengthened by the 1835 accounts mention of successive appearance. Further evidence of this in the 1832 account may be that Joseph was "filled with the spirit of God" before he mentions "the Lord".

• Evidence #3 - Joseph used "Lord" to refer to God and not just Jesus Christ in the 1832 account.

Some have argued that the 8 uses of Lord in the 1832 account all refer to Jesus Christ.^[33] There are at least three references that may be read otherwise:

A History of the life of Joseph Smith Jr. an account of his marvilous [sic] experience and of all the mighty acts which he doeth in the name of Jesus Christ the son of the living God of whom he beareth record and also an account of the rise of the Church of Christ in the eve of time according as the Lord brought forth and established by his hand.

A separation of "Christ" and "the Lord." This is able to be read with Christ or the Father as the Lord.

My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith, and there was no society or denomination that was built upon the gospel of Jesus Christ as recorded in the New Testament.

Joseph may be referring to coming to the Lord (i.e., the Father) and the gospel of Christ.

The third plausible evidence of the Father as Lord is the ending of the account:

My soul was filled with love, and for many days I could rejoice with great joy. The Lord was with me, but I could find none that would believe the heavenly vision. Nevertheless, I pondered these things in my heart.

The reference here is vague enough that it cannot be conclusively read one way or the othe—especially with the just-cited mention of the Lord.

Why did the Prophet construct the 1832 narrative in a manner such as to exclude explicit mention of the Father's appearance?

Analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations

Since it can be concluded from the above documentary evidence that Joseph Smith did indeed make an oblique reference to the appearance of the Father in his 1832 history the question becomes—Why did the Prophet construct the 1832 narrative in the manner that he did (so as to exclude explicit mention of the Father's appearance)? A careful analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations. The apostle Stephen's view of both the Father and the Son is clearly utilized by the Prophet in one section of the 1832 text but, more importantly, Joseph Smith told the actual theophany portion of this narrative in language that very closely corresponds to the apostle Paul's vision of Jesus Christ (Acts 26).^[34] .

The apostle Paul did not report that he saw the Father alongside the Son

On this reading, the Father is not explicitly mentioned as making an appearance in the theophany portion of the 1832 First Vision account because Joseph Smith patterned that part of his narrative after the vision of Jesus Christ experienced by the apostle Paul.

Paul did not report that he saw the Father alongside the Son, and so it is logical that this is the reason why Joseph Smith did not explicitly mention the Father's appearance in his text either. The Prophet's strong sense of connection with Paul's visionary experience is referred to by him right in his 1838 First Vision account. The context of this connection is the persecution experienced by both men for speaking publicly about a heavenly manifestation. Joseph Smith relates in his 1838 history that he was informed by a clergyman that his vision was "all of the devil." This piece of information may help to explain why the Prophet chose to couch his first known written account of his vision in heavy biblical language and imagery. He may have hoped that by doing this his story would have a better chance of being accepted amongst a populace that was steeped in biblical content.

Gospel Topics: "There are other, more consistent ways of seeing the evidence."

The Gospel Topics Essay touching on the first vision touches on another way of looking at the evidence. It focuses on the awkward repetition of the word "Lord" and how this may have been Joseph's perhaps uneducated way of stating the order of appearance of the personages:

Embellishment. The second argument frequently made regarding the accounts of Joseph Smith’s First Vision is that he embellished his story over time. This argument focuses on two details: the number and identity of the heavenly beings Joseph Smith stated that he saw. Joseph’s First Vision accounts describe the heavenly beings with greater detail over time. The 1832 account says, “The Lord opened the heavens upon me and I saw the Lord.” His 1838 account states, “I saw two Personages,” one of whom introduced the other as “My Beloved Son.” As a result, critics have argued that Joseph Smith started out reporting to have seen one being—“the Lord”—and ended up claiming to have seen both the Father and the Son.

There are other, more consistent ways of seeing the evidence. A basic harmony in the narrative across time must be acknowledged at the outset: three of the four accounts clearly state that two personages appeared to Joseph Smith in the First Vision. The outlier is Joseph Smith’s 1832 account, which can be read to refer to one or two personages. If read to refer to one heavenly being, it would likely be to the personage who forgave his sins. According to later accounts, the first divine personage told Joseph Smith to “hear” the second, Jesus Christ, who then delivered the main message, which included the message of forgiveness.10 Joseph Smith’s 1832 account, then, may have concentrated on Jesus Christ, the bearer of forgiveness.

Another way of reading the 1832 account is that Joseph Smith referred to two beings, both of whom he called “Lord.” The embellishment argument hinges on the assumption that the 1832 account describes the appearance of only one divine being. But the 1832 account does not say that only one being appeared. Note that the two references to “Lord” are separated in time: first “the Lord” opens the heavens; then Joseph Smith sees “the Lord.” This reading of the account is consistent with Joseph’s 1835 account, which has one personage appearing first, followed by another soon afterwards. The 1832 account, then, can reasonably be read to mean that Joseph Smith saw one being who then revealed another and that he referred to both of them as “the Lord”: “the Lord opened the heavens upon me and I saw the Lord.”

Joseph’s increasingly specific descriptions can thus be compellingly read as evidence of increasing insight, accumulating over time, based on experience. In part, the differences between the 1832 account and the later accounts may have something to do with the differences between the written and the spoken word. The 1832 account represents the first time Joseph Smith attempted to write down his history. That same year, he wrote a friend that he felt imprisoned by “paper pen and Ink and a crooked broken scattered and imperfect Language.” He called the written word a “little narrow prison.” The expansiveness of the later accounts is more easily understood and even expected when we recognize that they were likely dictated accounts—an, easy, comfortable medium for Joseph Smith and one that allowed the words to flow more easily.^[35]

Read the full article here.

Did any of Joseph's scribes ever say anything about Joseph's story of the vision changing over time?

Joseph's scribe Frederick G. Williams never mentioned anything about Joseph's story "evolving" over time

It is worthwhile to note that the scribe for the material which directly precedes and follows after the 1832 First Vision narrative—Frederick G. Williams—never mentioned anything about Joseph Smith's story evolving over time and becoming more elaborate with the so-called 'addition' of the Father.

Williams was a resident of Quincy, Illinois when the First Vision account which explicitly refers to the Father was published in Nauvoo, Illinois on 1 April 1842. It is known that Williams was with the Prophet in Nauvoo shortly before his death on 10 October 1842 but during the intervening six months there is no known objection from Frederick to the content of the printed text. Why not? Williams was the person who wrote down the words in the introductory remarks of the 1832 document that talk of Joseph Smith receiving "the testimony from on high" during the First Vision. And it is known that Frederick was accompanying four LDS missionaries who, in November 1830, were teaching the citizens of Painesville, Ohio that Joseph Smith had seen "God" personally (see the 1830 statement about seeing "God").

Williams was a member of the First Presidency of the Church on 9 November 1835 when Joseph Smith was teaching a non-Mormon that there were two personages who appeared during the First Vision (see Joseph Smith diary, 9 November 1835). Frederick probably never drew attention to a so-called 'discrepancy' between what Joseph Smith taught in 1832, 1835, 1838, and 1842 because he knew that there wasn't one; he knew that the words of the Father spoken during the vision were referred to right in the text that he had written down in 1832.

Joseph's scribe Oliver Cowdery never mentioned anything about Joseph's story changing

Oliver Cowdery is another person who was in a position to know if the Prophet's First Vision story had changed over time by the addition of the Father. But he never mentioned any such 'discrepancy'. Cowdery had possession of the 1832 First Vision account when he wrote and published a series of Church history letters in December 1834 and February 1835 and so he was fully aware of the explicit mention of Christ's appearance and he also would have known of the introductory remark which refers to "the testimony from on high" being delivered during this event. Cowdery became the Associate or Assistant President of the entire Church on 5 December 1834 (Encyclopedia of Mormonism, 1653), and thus he would have been in the highest office of Church authority when the Prophet was teaching about one year later that two personages appeared during the First Vision (Joseph Smith diary, 9 November 1835).

Even after both Fredrick G. Williams and Oliver Cowdery became disaffected with Joseph Smith, they never claimed his story of the First Vision had mutated or changed over time

Both Fredrick G. Williams and Oliver Cowdery had reason to feel animosity toward Joseph Smith and the Church since they were both excommunicated in the late 1830's. But neither of these men - even after their reinstatements into full fellowship - ever pointed to any 'creative editing' of the Prophet's First Vision story to sound more impressive and dramatic.

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), . John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) . ( Index of claims ) Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120–128. Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 154.( Index of claims ) Dan Vogel, "The Earliest Mormon Concept of God," in Line Upon Line: Essays on Mormon Doctrine, edited by Gary James Bergera, (Salt Lake City: Signature Books, 1989), 17–33. Watchman Fellowship, The Watchman Expositor (Page 3) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Was Joseph Smith's First Vision Vision set in heaven or on earth?

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration

a piller of fire light above the brightness of the sun at noon day come down from above and rested upon me and I was filled with the spirit of god and the Lord opened the heavens upon me and I saw the Lord and he spake unto me...

—Joseph Smith's 1832 account of the First Vision

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Some have seen a discrepancy between the location of Deity in the Prophet's 1832 and 1838 First Vision accounts. The 1838 version says that the Prophet saw two Personages standing in the air above the earth, within his proximity. But the 1832 version is not so clear—it seems to locate Deity in heaven.

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration. A myopic focus on a limited number of historical documents can only lead to misunderstanding of the past and a twisted sense of the message that the author is trying to convey.

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures. And at this point in his manuscript he utilized Acts 7꞉55-56 to tell his story. It reads:

But [Stephen], being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

The Greek text that underlies the KJV translation says that Stephen looked into "heaven" (ouranos - 'the sky'; by extension: 'heaven'; also translated as 'air') and saw the "heavens" (the same Greek word - ouranos) opened. Thus, Stephen did not necessarily see Deity in their celestial abode - far beyond the confines of the earth - but rather standing above him in the air.

When Joseph Smith says in the 1832 First Vision account that he saw the Lord after the "heavens" (he uses the plural form) were opened he seems to be expressing the same idea that is found in the New Testament text.

Notice that the physical proximity of the Personages is established in the Prophet's 1835 recital: the pillar of fire can be physically seen in the air; the pillar of fire physically descends and rests upon Joseph; the pillar of fire has contact with physical objects that surround Joseph; two Personages are seen in the midst of this pillar of fire. Notice also that in the 1844 account the Prophet indicates that he could see with his natural eyesight the pillar "toward heaven", or up in the air. A glance at the 1840 account also shows that the phrase "in the heavens above" simply means "a considerable distance" up in the sky - it is not a reference to the celestial abode of Deity.

1832

• a pillar of fire light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God and the Lord opened the heavens upon me and I saw the Lord and he spake unto me.

1835

A pillar of fire appeared above my head; which presently rested down upon me, and filled me with unspeakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed.

1838

I saw a pillar of light exactly over my head above the brigtness of the sun, which descended gradually until it fell upon me. . . . When the light rested upon me I saw two personages (whose brightness and glory defy all description) standing above me in the air.

1840

he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him; and as it drew nearer, it increased in brightness and magnitude, so that, by the time that it reached the tops of the trees, the whole wilderness, for some distance around was illuminated in a most glorious and brilliant manner. He expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but perceiving that it did not produce that effect, he was encouraged with the hope of being able to endure its presence. It continued descending slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwapped in a heavenly vision, and saw two glorious personages.

1842

while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages who exactly resembled each other in features, and likeness, surrounded with a brilliant light which eclipsed the sun at noon-day.

1843

Directly I saw a light, and then a glorious personage in the light, and then another personage.

1844

saw a fire toward heaven came near and nearer; saw a personage in the fire . . . the fire drew nigher, Rested upon the tree, enveloped him comforted.

Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Joining other churches—"thy sins are forgiven thee"

saying Joseph my son thy sins are forgiven thee. go thy way walk in my statutes and keep my commandments behold I am the Lord of glory I was crucifyed for the world that...

—Joseph Smith's 1832 account of the First Vision

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Does the 1832 account of the First Vision not prohibit Joseph from joining any church?

The 1832 First Vision account does not portray the Lord giving Joseph Smith an injunction against joining any church

The 1832 account of the First Vision does not portray the Lord as announcing that all the creeds were corrupt. These details do not show up until the 1838 account. Is this evidence that the Prophet's story evolved over time?

The claim that Joseph Smith's 1832 First Vision story does not contain a divine injunction against joining any churches does not take evidence within the document itself into proper consideration. The information is implicit instead of explicit, but it is there nevertheless. This point cannot be legitimately used as evidence of an evolving storyline.

Joseph went to pray in the grove because he had concluded that the behavior of the churches was not in accordance with the Bible

A quick look at the 1832 First Vision text reveals how untenable this claim is. Joseph Smith states that before he went into the woods to pray he had concluded in his own mind that "those of different denominations [which he was personally acquainted with]. . . did not adorn their profession by a holy walk and godly conversation agreeable to what [he] found contained in [the Bible] . . . . [There were] contentions and divisions [among them] . . . . [T]hey had apostatised from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament."

Jesus Christ informed Joseph in the 1832 account that "they draw near to me with their lips while their hears are far from me"

Then, when Jesus Christ Himself made a personal appearance to Joseph in the grove, He informed the young boy that -

"the world lieth in sin at this time and none doeth good no not one they have turned aside from the gospel and keep not <my> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father"

To summarize:

• Joseph Smith could not find a church that he thought was adhering to biblical teachings.
• Jesus Christ confirmed Joseph Smith's observation by saying that the entire world was in a sinful, ungodly condition; they did not keep divine commandments; they had turned aside from the gospel—"not one" person was doing good in His estimation.
• Jesus Christ said that those who professed Christianity were in a state of hypocrisy.
• Jesus Christ said that He was angry with the inhabitants of the earth and was contemplating their punishment.

This is an unambiguous indication on the Lord's part that joining any of the denominations would be unacceptable

How can critics possibly see this as anything other than a forceful and unambiguous indication on the Lord's part that joining any of the Christian denominations would be an unacceptable path for Joseph to take? Notice in the remainder of the 1832 text that Joseph says he felt great joy and love because of his experience and pondered the things which he had seen and heard during the vision . . . but during an interval of several years he did NOT join any church. Why?

As the 1832 text so plainly says—Joseph Smith believed that Christians had turned aside from the gospel; Jesus Christ confirmed that Christians had turned aside from the gospel; Joseph was therefore provided with a set of golden plates that contained writings which were "engrave[d] by . . . the servants of the living God." The 1832 account speaks three times of the "work" that God wanted Joseph Smith to do, while the 1838 account explicitly connects this "work" with the bringing forth of "the everlasting gospel." The 1842 First Vision account ties all of these themes together. There the Prophet relates: "I was expressly commanded to 'go not after them,' at the same time receiving a promise that the fulness of the gospel should at some future time be made known unto me."

Jesus Christ said that He would bring to pass "that which hath been spoken by the mouth of the prophets and apostles"

Another indication from the 1832 document that Joseph Smith knew from the First Vision event that he should not join any of the churches can be found in something the Savior said to him. Jesus Christ explained that He was going to take action against the situation the world was currently in by "bring[ing] to pass that which hath been spoken by the mouth of the prophets and Ap[o]stles." What did this statement mean? In a canonized text written at approximately the same time as the 1832 First Vision account (September 1832) the following phraseology is found:

1. A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high.
2. Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints . . . . (D&C 84꞉1-2).

The Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church

In other words, the Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church. This viewpoint is bolstered by several instances where the Prophet utilized the same phraseology used by the Lord during the First Vision to speak about the Restoration.

• The work of the Lord in these last days, is one of vast magnitude and almost "beyond the comprehension of mortals. Its glories are past description, and its grandeur unsurpassable. It is the theme which has animated the bosom of prophets and righteous men from the creation of the world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in Christ Jesus, whether in heaven or on the earth, shall be gathered together in Him, and when all things shall be restored, as spoken of by all the holy prophets since the world began".^[36]

• "I . . . hold the keys of the last kingdom, in which is the dispensation of the fullness of all things spoken by the mouths of all the holy Prophets since the world began".^[37]

• "in the last days, . . . that which shall precede the coming of the Son of Man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began".^[38]

• "the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient order of things restored"^[39]

• "when the purposes of God shall be accomplished: when ‘the Lord shall be King over the whole earth,’ and ‘Jerusalem His throne.’ ‘The law shall go forth from Zion, and the word of the Lord from Jerusalem.’ This is the only thing that can bring about the ‘restitution of all things spoken of by all the holy Prophets since the world was’—‘the dispensation of the fullness of times, when God shall gather together all things in one’."^[40]

• "the last dispensation, . . . bringing to pass the restoration spoken of by the mouth of all the Holy Prophets . . . . the restitution of all things spoken of by the holy Prophets be brought to pass".^[41]

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) Chapter 8. ( Index of claims ) Internet Wikipedia "First Vision" article (as of 16 January 2007).

Did Joseph Smith join the Methodist, Presbyterian, or Baptist churches between 1820 and 1830 despite the claim made in his 1838 history that he was forbidden by Deity from joining any denomination?

Nobody who has charged Joseph Smith with joining a church between 1820 and 1830 has ever produced any authentic denominational membership record that would substantiate such a claim

Three of the primary sources that charge Joseph Smith with joining sectarian churches between 1820 and 1830 were produced in the latter part of the nineteenth century, over a half-century after the First Vision. None of the three are contemporary records; the earliest one was written 50 years after the First Vision took place.

• Fayette Lapham claimed that Joseph had joined the Baptist Church.
• Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church.
• S.F. Anderick claimed that Joseph Smith joined the Presbyterian Church.

We must note too that none of these sources confirms the others—they all discuss different denominations and different time frames. Thus, the stories are not mutually reinforcing.

Eyewitness reminiscences and contemporary records provide strong evidence that these claims are not valid and, therefore, do not reflect historical reality. The three sources are all late, and all from hostile voices.

Did Joseph Smith become a baptized member of the Baptist Church in 1822?

Fayette Lapham claimed to have learned this from Joseph Smith, Sr. 50 years after the First Vision had occurred

Fayette Lapham claimed to have interviewed Joseph Smith Sr. in 1829-30, and published a report forty years later. In it, he reported:

About this time [1822, perhaps as late as 1824] he [Joseph, Jr.] became concerned as to his future state of existence, and was baptized, becoming thus a member of the Baptist Church.^[42]

There are no records to support the claim that Joseph joined the Baptist Church

The Lapham source is secondhand at best—putting forward information that reportedly came from the Prophet's father. There are no records beyond this late, second-hand recollection to support this claim.

Did Joseph Smith become a member of the Methodist Church while he was translating the Book of Mormon?

In 1879, 59 years after the First Vision, Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church while translating the Book of Mormon

Joseph and Hiel Lewis were cousins of Emma Hale Smith; they would have been aged 21 and 11 respectively in 1828:

...while he, Smith, was in Harmony, Pa., translating his book....that he joined the M[ethodist] [Episocpal] church. He presented himself in a very serious and humble manner, and the minister, not suspecting evil, put his name on the class book, the absence of some of the official members, among whom was the undersigned, Joseph Lewis, who, when he learned what was done, took with him Joshua McKune, and had a talk with Smith. They told him plainly that such a character as he was a disgrace to the church, that he could not be a member of the church unless he broke off his sins by repentance, made public confession, renounced his fraudulent and hypocritical practices, and gave some evidence that he intended to reform and conduct himself somewhat nearer like a christian than he had done. They gave him his choice, to go before the class, and publicly ask to have his name stricken from the class book, or stand a disciplinary investigation. He chose the former, and immediately withdrew his name. So his name as a member of the class was on the book only three days.—It was the general opinion that his only object in joining the church was to bolster up his reputation and gain the sympathy and help of christians; that is, putting on the cloak of religion to serve the devil in.^[43]

There is a difference between attending Methodist services and formally joining the Methodist Church

Note that Joseph did not inscribe himself, but the Methodist minister added Joseph's name to the class book. It is not surprising that Joseph might have attended Methodist services: Emma's family was involved in Methodism, she was related to Methodist ministers, and Joseph at this period was living on the Hale family's farm. The Hales had serious reservations about their new son-in-law, who claimed by this point to have the Book of Mormon plates in his possession. It would be natural for him to attend worship services with them if only to reassure them that he was not hostile to religion.

Joseph Lewis described himself as one of the "official members", indicating the Joseph was not a member of the church

It is telling, though, that as soon as Joseph Lewis learned that Joseph had attended, he quickly took steps to disassociate the church from a person he saw as an imposter: note too that Lewis describes himself (rather than Joseph) as one "of the official members." A study of Methodist procedure makes it extremely unlikely that Joseph could have been a member of the Church, especially for only three days.

The Lewis source presents a scenario that was directly contradicted in print by an adult eyewitness who was a Methodist church officer. It is certainly possible that Joseph attended a Methodist meeting with his wife and in-laws: even in the Lewis' telling, however, he was quickly made to understand that he was not wanted, and he persisted in his own beliefs rather than continue with them.

Main article: Methodist membership procedures and Joseph Smith

See also: Joseph became "partial to the Methodist sect" in 1820

Did Joseph Smith join the Presbyterian Church after the First Vision?

S.F. Anderick claimed in 1887, 67 years after the First Vision, that Joseph Smith had joined the Presbyterian Church in the 1820s

S.F. Anderick (1887):

When Jo[seph Smith] joined the Presbyterian Church, in Palmyra village, it caused much talk and surprise, as he claimed to receive revelations from the Lord.^[44]

Joseph likely attended the Presbyterian Church with his family, but no record exists of him being an actual member of the congregation

As Dan Vogel notes, "Because Lucy Smith and three of her older children joined the Presbyterian Church, together with the possibility that Joseph Jr. may have attended some meetings with other family members, some observers may have assumed Joseph Jr. was also a member."^[45] (Vogel notes that Lorenzo Saunders claimed in 1884 that he attended Sunday School with Joseph at the Presbyterian Church, and so that attendance (without formal membership) may be the source for this reminiscence.^[46]

The Anderick source may simply be recalling an occasion when the young Prophet attended a church service with his Presbyterian mother and siblings.

Questions: Are there contemporary witnesses that confirm that Joseph Smith didn't join any church after the First Vision?

Eyewitness sources indicated that Joseph Smith was not formally attached to any church, and had rejected all of them

The eyewitness sources that follow below indicate that up until the time that Joseph Smith announced the existence of the golden plates of the Book of Mormon to his family (23 September 1823) he was not formally attached to any church, but had instead publicly rejected all of them and manifested his desire NOT to join their ranks. Some are contemporaneous, others are later remembrances, but the hostile and friendly voices are clear that he had no denominational affiliation.

Reminiscence Around 1820

Pomeroy Tucker (a non-Mormon critic who knew Joseph Smith in Palmyra, New York) said that Joseph joined the Methodist probationary class in Palmyra but soon "withdrew from the class" without being converted; announcing that "all the churches [were] on a false foundation."^[47] This information corresponds with historical details dated by Joseph Smith at around 1820.

Main article: Joseph Smith and Methodist camp meetings

Reminiscence of Fall 1823

Lucy Mack Smith:

Joseph Smith's mother recalled in her autobiography that shortly after her son Alvin died on 19 November 1823 Joseph "utterly refused" to attend church services with the intent to convert, and he made the specific request: "do not ask me to join them. I can take my Bible, and go into the woods, and learn more in two hours, than you can learn at meeting in two years, if you should go all the time."^[48]

As can be seen by the continuing chronological sources which follow, Joseph Smith and his associates were teaching from 1825 to 1832 that the Prophet did not belong to any church between the years 1825 and 1827.

Reminiscence Concerning 1825

Josiah Stowell, Jr. (a non-Mormon):

I will give you a short history of what I know about Joseph Smith, Jr. I have been intimately acquainted with him about 2 years. He then was about 20 years old or thereabout. I also went to school with him one winter. He was a fine, likely young man and at that time did not profess religion.^[49]

Reminiscence Concerning 1827

Peter Bauder:

In 1827 David Marks (a non-Mormon minister) went to Palmyra and Manchester, New York where he "made considerable inquiry respecting . . . [Joseph] Smith" and learned from "several persons in different places" that Joseph was "about 21 years [old]; that previous to his declaration of having found the plates he made no pretensions to religion."^[50]

Reminiscence Concerning 1830

In October 1830 Peter Bauder (a non-Mormon minister) spoke directly to the Prophet. Bauder commented: "he could give me no Christian experience," meaning that he did not belong to any church before his experience with the angel and plates in September 1823.^[51]

Contemporary Document - 1830

Observer and Telegraph (newspaper):

Four LDS men from New York state taught that at the time the angel appeared to Joseph Smith (22 September 1823) he "made no pretensions to religion of any kind."^[52]

Contemporary Document - 1831

Palmyra Reflector (newspaper):

The editor of a Palmyra, New York newspaper claimed that he has been "credibly informed," and was "quite certain," that "the prophet . . . never made any serious pretensions to religion until his late pretended revelation"—meaning the Book of Mormon, which was made known among Palmyra's residents in the Fall of 1827.^[53]

Contemporary Document - 1832

Orson Pratt:

Orson Pratt and Lyman Johnson taught on 8 April 1832 that "in 1827 a young man called Joseph Smith of the state of New York, of no denomination [i.e., not belonging to a church], but under conviction, inquired of the Lord . . . [and] an angel [appeared to him] . . . who gave information where the plates were deposited."^[54] Pratt clarified in a much later statement that between 1820 and 1823 Joseph Smith "was not a member of any church."^[55]

Thus, a great deal of contemporary evidence disproves the late, second hand claims.

See also: Joseph Smith and Methodist camp meetings

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 35, 342n78, 348n130. ( Index of claims ) (sources: Lapham, Turner, Lewis) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 18, 487n62-63 (PB) ( Index of claims ) John A. Matzko, "The Encounter of Young Joseph Smith with Presbyterianism," Dialogue 40/3 (2007): 68. MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm (source: Lewis) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 253, n51. ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article) Primary Sources Baptist: Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466. Methodist: Hiel Lewis, "That Mormon History. Reply to Elder Cadwell," Amboy Journal [Illinois] 24 (6 August 1879): 1; reproduced in Vogel, Early Mormon Documents 4:314–316. Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306. Presbyterian: Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.

New Dispensation?

Why doesn't Joseph Smith's 1832 First Vision account mention a "new dispensation"?

The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation

One critical author states, "Joseph [Smith] added new elements to his later narratives that are not hinted at in his earlier ones. His first vision evolved from a forgiveness epiphany [1832 account] to a call from God the Father and Jesus Christ to restore the true order of things [1842 account]."

Taken altogether, the above information reveals that Joseph Smith considered his initial calling to have come directly from Deity in the Sacred Grove in 1820—not at some later time. The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation.

The unsustainable nature of this argument becomes glaringly apparent once the 1832 First Vision account is carefully scrutinized and other historic LDS documents are taken into consideration

In Joseph Smith's 1832 account he plainly states that before the First Vision took place he was of the opinion that "mankind . . . had apostatized from the true and living faith, and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament." When the Prophet saw Jesus Christ face to face during the First Vision experience the Savior verified what Joseph had previously believed by saying, "the world lieth in sin at this time and none doeth good; no, not one. They have turned aside from the gospel and keep not my commandments" (emphasis added).

During the lifetime of Joseph Smith the word DISPENSATION was defined in a popular English dictionary in the following manner: "a system of principles and rites enjoined [or dispensed or bestowed]; as . . . the gospel dispensation; including . . . the scheme of redemption by Christ."^[56] As noted above, Jesus Christ informed Joseph Smith that mankind had turned aside from the gospel and no longer kept His commandments. He then issued a directive straight to Joseph Smith by saying, "Walk in my statutes and keep my commandments" (emphasis added). This is clearly a new beginning; the Lord enjoined His ‘system of principles’ or ‘scheme of redemption’ upon Joseph Smith. This act qualifies—by definition—as a new dispensation of the gospel.

Was this early nineteenth-century dispensation of the gospel meant only for the benefit of Joseph Smith? In writing out the 1832 account the Prophet utilized some very specific wording when he said that "the world of mankind . . . . had apostatized" and he mourned for "the sins of the world." In his perspective "no society or denomination . . . built upon the gospel." And when the Lord spoke to Joseph during the vision He emphasized that this situation was on a universal scale saying, "the world lieth in sin at this time and none doeth good; no, not one." Thus, the 1832 account definitely describes a universal apostasy—and it makes no sense that the Savior would inaugurate a dispensation of His gospel only for the sake of one individual when innumerable humans were in need of salvation.

A glance at the chronological record of history reveals that there is plenty of evidence pointing to the fact that Joseph Smith's call to serve as the leading prophet of the last dispensation came at the time of the First Vision

• William Smith appears to have heard his brother Joseph Smith state to the entire Smith family on 22 September 1823 that during his First Vision: "that being [i.e., the ‘personage’ in the light] pointed him [i.e., Joseph Smith] out as the messenger to go forth and declare His truth to the world; for ‘They had all gone astray.’"^[57]

• In the Articles and Covenants of the Church - written in April 1830 - Joseph Smith speaks of his being "called of God" (D&C 20꞉2) and shortly thereafter refers to the First Vision/Book of Mormon sequence of events (see vss. 5–6; emphasis added).

• Joseph Smith recorded a revelation in October 1830 wherein the Lord issued a formal "call" to laborers in His "vineyard" and thereafter utilized distinct phraseology that is found in the 1832 and 1838 First Vision accounts (D&C 33:3-4, 6, 8, 9, 11, 12, 17-18 / compare with the 1835 hymn by William W. Phelps).

• In the Book of Commandments/Doctrine and Covenants introduction—provided on 1 November 1831—the Lord Himself stated: "Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments" (D&C 1:17; emphasis added). This can be identified as a First Vision text by comparing it with Joseph Smith's 1832 First Vision account and Levi Richards' 1843 record of a First Vision statement made by the Prophet in Nauvoo, Illinois.

• Lorenzo Snow heard Joseph Smith speak about the First Vision at the John Johnson farm in Hiram, Ohio about 12 November 1831. Lorenzo said that the Prophet "simply bore his testimony to what the Lord had manifested to him, to the dispensation of the gospel which had been committed to him"^[58]

• On 9 December 1834 Joseph Smith's father gave him a Patriarchal Blessing and rehearsed the following information about his son: "The Lord thy God has called thee by name out of the heavens: thou hast heard His voice from on high from time to time, even in thy youth [compare with the 1832 First Vision account]. . . . Thou hast been called, even in thy youth to the great work of the Lord: to do a work in this generation" (LDS Historian’s Patriarchal Blessing Book 1, pp. 3–4).

• In October 1835 in Kirtland, Ohio William W. Phelps composed a hymn which reads in part: "When the world in darkness lay, Lo, he [i.e., Joseph Smith] sought the better way, And he heard the Savior say, ‘Go and prune my vineyard [cf. Matthew 20꞉4,7], son! [Matthew 21꞉28]’"^[59] This portion of the hymn matches very closely with some of the wording in the Prophet's 1832 First Vision account.

• "Not long after hearing this [i.e., in 1836], two men came into the town where I was living and called at my father’s house as missionaries. From them we learned the facts of the wonderful message they were bearing to the world; viz., that God, the Father, and His Son Jesus Christ appeared to Joseph Smith and authorized him to declare to the world the introduction of a new dispensation by which the people might be prepared for the fullness of times."^[60]

• In Orson Pratt's 1840 rendition of the First Vision he reveals more of the details of what was said to Joseph Smith during the First Vision with regard to the gospel [repeated in Orson Hyde/1842 and the Wentworth Letter/1842]. In this source it is stated that Joseph "received a promise that the true doctrine[,] the fulness of the gospel, should, at some future time, be made known to him."^[61] This certainly qualifies as a call to future action since it would make no sense at all for the Lord to only allow one mortal to possess "the true doctrine"; it would need to be spread by someone.

• In note C of Joseph Smith's 1838 Church history (written down on 2 December 1842) he states that before the visitation of the angel Moroni in 1823 he had been "called of God"—and he is here referring directly to his First Vision experience.^[62]

• Alexander Neibaur spoke with the Prophet on 24 May 1844 and recorded in his diary: "Br[other] Joseph tol[d] us [about] the first call he had" and then Alexander provided a rough outline of the First Vision story.^[63]

• On 1 January 1845 Elder Parley P. Pratt published a proclamation to the Saints in the eastern states of the U.S. and said, "The people did not choose that great modern apostle and prophet, Joseph Smith, but God chose him in the usual way that He has chosen others before him, viz., by open vision, and by His own voice from the heavens. He it was that called him."^[64]

• Sometime in 1854 an LDS children's catechism was published which asked and answered the following: "Q. When and how was this dispensation commenced? A. About the year 1820, whilst Joseph Smith, who then lived at Manchester, Ontario County, New York, was praying to the Lord to teach him the true religion, the heavens opened over his head, two glorious persons descended towards him, and one, pointing to the other, said, ‘This is my beloved Son, hear him.’"^[65]

• On 14 August 1859 Elder Orson Pratt posed the question, "When, where, and how were you, Joseph Smith, first called? How old were you? And what were your qualifications? I was between fourteen and fifteen years of age. . . . [Y]ou say the Lord called you when you were but fourteen or fifteen years of age? How did he call you?" Pratt then related the First Vision story and said that during this manifestation Joseph was "informed that at some future time the fulness of the gospel should be made manifest to him, and he should be an instrument in the hands of God of laying the foundation of the kingdom of God." Pratt noted that he had "often" heard the First Vision account from Joseph Smith himself.^[66] Elder Pratt did not, however, indicate when exactly he first heard the Prophet relate the story – it could have been very early on since they first met in November 1830.

• On 23 June 1867 President Brigham Young said, "When the Lord called upon Joseph he was but a boy — a child, only about fourteen years of age. He was not filled with traditions; his mind was not made up to this, that, or the other."^[67] President Young then related several distinct First Vision story elements. President Young first met Joseph Smith in November 1832 and he never, in any of his speeches or writings, indicated that the Prophet's story of the source and timing of his call ever evolved or varied.

An entry found in the Encyclopedia of Mormonism agrees with the quotations provided above. It states with regard to the First Vision: "The Lord spoke face-to-face with Joseph and called him to service."^[68]

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Source(s) of the criticism:

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 260. ( Index of claims )

When Jesus Christ speaks to Joseph Smith in the 1832 First Vision account, did He say that one receives eternal life regardless of what church they are affiliated with?

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church

all those who believe on my name may have Eternal life behold the world lieth in Sin...

—Joseph Smith's 1832 account of the First Vision

In light of the statements produced by Joseph Smith before he wrote the 1832 quotation of Jesus Christ in the Sacred Grove, it is not possible to uphold the claim that the Lord told the Prophet on that occasion that a Christian of any denomination automatically qualified for eternal life (in the LDS understanding of the term).

While it is true that the Lord is quoted in the 1832 First Vision account as saying "all those who believe on my name may have eternal life" it can be seen in an earlier revelation dated 7 March 1831 that those who "believe on [Christ's] name" must also "come unto [Him]" in order to "have everlasting life" (D&C 45꞉5).

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church. Rather, He declares unambiguously in that account that "none" of the existing Christian denominations of the time were keeping His commandments; they had all turned aside from His gospel. From this piece of information alone, it is clear that eternal life could not be made available to them; they were categorized by the Lord as being in a state of "sin" (cf. Romans 5꞉21; Romans 6꞉22-23). In the 1832 text Jesus Christ says to Joseph Smith - "keep my commandments," and in connection with this it can be seen in a revelation dated March 1829 that the Lord informed the Prophet that he could only be granted "eternal life" if he was "firm in keeping the commandments" that Christ gave unto him (D&C 5꞉21-22; cf. D&C 14꞉7; D&C 18꞉8; D&C 30꞉8).

On 1 November 1831 the Lord affirmed to adherents of the LDS faith that there was "only [one] true and living church upon the face of the whole earth" (D&C 1꞉30). Earlier—in May 1831—He had spoken specifically to members of "the church that profess my name" (compare with the 1832 document wording) and indicated that only the faithful members of it who endured would "inherit eternal life" (D&C 50꞉4-5). Thus, the blessing of eternal life could not be obtained without complying with certain conditions.

Before Joseph Smith penned the Lord's words that are found in the 1832 First Vision text he clearly understood that:

• Profession of the Lord's name alone is not sufficient for the reception of eternal life; a person must also "come unto" Him.
• Eternal life is granted only to those people who keep the Lord's commandments.
• One of the Lord's commandments is to be baptized by, and receive the gift of the Holy Ghost through His authorized representatives (D&C 49꞉11-14 / March 1831; D&C 76꞉51-52 / 16 February 1832).
• There is only one church on the earth that is recognized by Jesus Christ as being His own.

The implication of this last point is that only one church can perform ordinances that will be considered valid in the sight of the Lord. And so a person can only be truly obedient to all of the Lord's commandments by holding membership in His one true Church. Joseph Smith indicated in the introductory remarks of the 1832 history that he had received priesthood authority, from a heavenly source, which enabled him to "administer . . . the commandments . . . and the ordinances".

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Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

The wrath to come—"mine anger is kindling against the inhabitants of the earth"

Why does the 1832 account say that the wicked will be destroyed, but the 1838 account doesn't?

The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents

One discrepancy between the 1832 First Vision account and the official 1838 recital is that it portrays Jesus Christ as prophesying that He will return to earth quickly to destroy wicked mortals. The 1838 story makes no mention of the impending doom of this planet's depraved inhabitants.

The claim that there is a discrepancy between the 1832 and 1838 First Vision accounts on the point of the Second Coming and destruction of the wicked appears to be a desperate attempt at sowing discord. It is a charge without much substance. The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents.

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents. In the 1832 account the Lord says:

mine anger is kindling against the inhabitants of the earth to visit them ac[c]ording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father.

There is, indeed, no reference to this specific prophecy in the First Vision portion of the 1838 document. However, Joseph Smith clearly states in that very narrative that Jesus Christ told him "many other things" during the First Vision that he decided not to write down at that time! Thus, an argument from silence (on the part of the critics) is utterly unconvincing. A close look at the remainder of the 1838 historical text reveals that the angel Moroni did, in fact, speak to Joseph Smith about prophecies of the Savior's return and the destruction of the wicked. The Prophet reports:

[The angel] first quoted part of the third chapter of Malachi and he quoted also the fourth or last chapter of the same prophecy though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as reads in our books he quoted it thus, 'For behold the day cometh that shall burn as an oven, and all the proud <yea> and all that do wickedly shall burn as stubble, for <they> that cometh shall burn them saith the Lord of hosts, that it shall leave them neither root nor branch.' And again he quoted the fifth verse thus, 'Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord.' . . . . He also quoted the second chapter of Joel from the twenty eighth to the last verse. He also said that this was not yet fulfilled but was soon to be.

The 1832 and 1838 histories present the very same prophecy of the destruction of the wicked at the time of the Lord's Second Coming. The 1832 account portrays the Lord speaking it personally; the 1838 account portrays an angel relaying the words of the Lord as recorded in prophetic, biblical texts. Either way, the message is the same.

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Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (Janaury 2007).

Persecution afterwards—"I could find none that would believe"

nevertheless I pondered these things in my heart about that time my mother and but after many days I fell into transgression and sinned in many things which brought a wound upon my soul and there were many things which transpired that cannot be writen and my Fathers family have suffered many persicutions and afflictions and it—came to pass when I was seventeen years of age I called again upon the Lord and he shewed unto me a heavenly vision

∗       ∗       ∗

as it [is] written of me in the cloud clothed in the glory of my Father and my soul was filled with love and for many days I could rejoice with great Joy and the Lord was with me but [I] could find none that would believe the hevnly vision...

—Joseph Smith's 1832 account of the First Vision

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Does Joseph Smith's 1832 account of the First Vision not mention that he was persecuted for telling others about the vision?

The Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital

Joseph Smith's 1832 First Vision account does not explicitly say that he was persecuted for relating his spiritual manifestation to others. Some have claimed that this stands as evidence that the Prophet's story evolved over time—probably to add a sense of drama. However, the Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital. The persecution is situated squarely between the First Vision experience and the angel Moroni visitations. The documentary evidence presented above demonstrates conclusively that Joseph Smith did not see anything wrong with telling the basic elements of his First Vision story and either giving a passing reference to other elements or leaving them out altogether. Regardless, it was still a record of the very same experience that took place at the Smith homestead near Palmyra, New York.

"My father's family have suffered many persecutions and afflictions"

Joseph Smith made some remarks in his 1832 First Vision account that have a marked degree of relevance to the argument being put forward by his critics. In relation to the period of time between the First Vision and the appearance of the Book of Mormon angel he said,

• "I could find none that would believe the heavenly vision nevertheless I pondered these things in my heart"
• "there were many things which transpired that cannot be written"
• "my father's family have suffered many persecutions and afflictions"

Since it is explicitly stated by Joseph Smith that nobody believed his story, it would be unreasonable to assume that all of the responses to it were friendly in nature. In fact, the Prophet says right in this text that before the Book of Mormon angel visited him his family was persecuted and afflicted for some unspecified reason(s). He did not elaborate upon the nature of the "many persecutions" that took place against his family because—as far as this particular document was concerned—he had elected not to write down "many things which transpired."

Documentary evidence from the 1838 First Vision account

The following documentary evidence from the 1838 First Vision account strengthens the argument that the 1832 text is referring to some type of persecution that took place because of Joseph's initial spiritual experience.

• Back "then" (i.e., between 1820 and 1823) Joseph's mind was engaged in "serious reflection" over the notion that he had been the recipient of "the bitterst persecution and reviling" by adherents of religion, simply because he had spoken about his First Vision.
• Persecution over the vision was also heaped upon Joseph Smith by "irreligious" persons.
• His words were treated not only lightly but also with great contempt.
• It was implied that he was a liar.
• He was told that his experience originated with the Devil.
• People became prejudiced against him. They spoke "all manner of evil against [him] falsely". He was "hated".
• The persecution increased over time and even became "severe".
• Some people tried to get Joseph Smith to "deny" his vision.
• The Prophet relates: "I was led to say in my heart, 'Why persecute me for telling the truth?'"

This 1838 description corresponds very well with the "many persecutions and afflictions" that are mentioned in the 1832 account. It also matches closely with the 1832 statements that nobody would believe Joseph's story and he reflected upon this adverse situation in his heart.

The persecution aspect of the 1838 account is rarely mentioned in subsequent accounts

It should be pointed out that even though the 'persecution' theme is very pronounced in the 1838 account it is a piece of the story that was not always mentioned or emphasized in subsequent retelling (both published and verbal).

• It is missing in Orson Pratt's 1840 missionary tract called An Interesting Account of Several Remarkable Visions.
• It is missing in the Prophet's 1842 Wentworth Letter recital.
• It shows up again in David White's 1843 newspaper interview with the Prophet where an interesting insight is provided about the reason for the pronounced negative reaction by some of those who heard the story. The Prophet said, "When I went home and told the people that I had a revelation, and that all the churches were corrupt, they persecuted me, and they have persecuted me ever since."
• Rejection, but no outright persecution, is mentioned in Alexander Neibaur's 1844 diary notes. There Joseph is said to have "told the Methodist priest [about the experience], [but he] said this was not a[n] age for God to reveal Himself in vision[. The priest said that] revelation ha[d] ceased with the New Testament."

This last example is especially significant because it is an obvious reference to the Methodist minister who is spoken of in the 1838 History of the Church account. The 1844 rehearsal of events is less detailed but it is, nevertheless, the same exact story. The 1844 document clearly demonstrates that Joseph Smith did not always include an equal amount of story elements in his recitals of the First Vision. Critics of this manifestation should, therefore, not expect any such thing when they scrutinize the pertinent documents. If an element of the story was not known by one particular audience it cannot be automatically assumed that it was not known by another.

Main article: What did the Smiths say about persecution following Joseph's vision?

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Learn more about claims that Joseph Smith's First Vision is impossible because there is no such thing as visions

Online	Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link
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Source(s) of the criticism:

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 245. ( Index of claims ) MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Why does Joseph Smith's 9 November 1835 account of the First Vision mention "many angels?"

Criticisms related to Joseph Smith's 9 November 1835 account of the First Vision

The capitalized word "Angels" in Joseph Smith's diary entry for 14 November 1835 has given rise to two distinct criticisms by detractors of the faith, and one misguided conclusion by some Latter-day Saints.

Criticism #1 - Critics note that this word is plainly used in reference to the First Vision and thus assume that Joseph Smith did not consistently claim to see Deity during this manifestation and that he therefore contradicted himself.

Criticism #2 - Critics conclude that the official History of the Church was "falsified" when this reference was changed without any notation.

Misguided Conclusion - Some conclude that since the word "Angels" is capitalized in the text Joseph Smith must have been applying this title to Deity.

Both the two personages and "many angels" are mentioned

The mention of "many angels" in the November 9, 1835 diary entry is a clarifying detail. The appearance of the Father and Son are clearly referenced separately from the mention of the "many angels." Since the visit of the Father and Son are acknowledged in the diary entry for the 9th the change from "first visitation of Angels" to "the First Vision" in the History of the Church entry is not a "falsification" of information.

By what name did Joseph Smith refer to the First Vision?

Joseph referred to his 1820 theophany as the "first visitation of Angels" or the "first communication"

Joseph Smith never actually referred to what we now call the "First Vision" by that name. Instead, he referred to it as the "first visitation of angels" or the "first communication." Joseph also referred to Moroni's visit as "another vision of angels."

• One critic of Mormonism states that "Who appears to [Joseph] – a spirit, an angel, two angels, Jesus, many angels, the Father and the Son – are all over the place." ^[69]

Joseph Smith's 9 November 1835 journal entry, which was written by his scribe, describes a visit of two personages. The scribe then goes back and inserts the phrase "and I saw many angels in this vision" between the lines. Image from "Journal, 1835–1836," Joseph Smith Papers off-site

The account that Joseph entered in his journal on 9 November 1835 was a detailed account which clearly describes two personages, as well as "many angels." The account that Joseph wrote just five days later in his journal on 14 November 1835 was a one line summary of the event, which he described as "the first visitation of Angels." Critics of the Church seem to believe that Joseph completely changed his story from "two personages" to "Angels" over the course of only five days. The truth is that Joseph referred to all of the personages that appeared to him as "angels."

The terms "personages" and "angels" were interchangeable

This confusion regarding "angels" versus "personages" is illustrated in a critical "Mormoninfographic".^[70] We have illustrated the error by comparing Joseph's journal entries on both days.

What is the difference between Joseph Smith's first vision and other reported visions of God at the time?

Pearl of Great Price Central, Joseph Smith - History Insight #19: The Visionary World of Joseph Smith

The type of event that we now refer to as Joseph Smith's First Vision was not entirely uncommon at the time

There were at the time people who went to the wood to pray after reading the Bible, and as a result received visions and epiphanies. The Encyclopedia of Mormonism (1992; 2007) noted that "[i]nitial skepticism toward Joseph Smith's testimony was understandable because others had made similar claims to receiving revelation from God."^[71] Similarly, the Church's new narrative history Saints (2018) notes that after Joseph's vision when he spoke to the reverend about his vision that "[a]t first the preacher treated his words lightly. People claimed to have heavenly visions from time to time."^[72] Visionaries are not that uncommon in environments where people are routinely open to the divine. Even the famous Charles Finney had one. Finney, after retiring to the woods to pray, described the experience:

Just at this moment I again thought I heard someone approach me, and I opened my eyes to see whether it were so. But right there the revelation of my pride of heart, as the great difficulty that stood in the way, was distinctly shown to me. An overwhelming sense of my wickedness in being ashamed to have a human being see me on my knees before God, took such powerful possession of me, that I cried at the top of my voice, and exclaimed that I would not leave that place if all the men on earth and all the devils in hell surrounded me. "What!" I said, "such a degraded sinner I am, on my knees confessing my sins to the great and holy God; and ashamed to have any human being, and a sinner like myself, find me on my knees endeavoring to make my peace with my offended God!" The sin appeared awful, infinite. It broke me down before the Lord.

Just at that point this passage of Scripture seemed to drop into my mind with a flood of light: "Then shall ye go and pray unto me, and I will hearken unto you. Then shall ye seek me and find me, when ye shall search for me with all your heart." I instantly seized hold of this with my heart. I had intellectually believed the Bible before; but never had the truth been in my mind that faith was a voluntary trust instead of an intellectual state. I was as conscious as I was of my existence, of trusting at that moment in God's veracity. Somehow I knew that that was a passage of Scripture, though I do not think I had ever read it. I knew that it was God's word, and God's voice, as it were, that spoke to me. I cried to Him, "Lord, I take Thee at Thy word. Now Thou knowest that I do search for Thee with all my heart, and that I have come here to pray to Thee; and Thou hast promised to hear me."

That seemed to settle the question that I could then, that day, perform my vow. The Spirit seemed to lay stress upon that idea in the text, "When you search for me with all your heart." The question of when, that is of the present time, seemed to fall heavily into my heart. I told the Lord that I should take Him at his word; that He could not lie; and that therefore I was sure that He heard my prayer, and that He would be found of me.

He then gave my many other promises, both from the Old and the New Testament, especially some most precious promises respecting our Lord Jesus Christ. I never can, in words, make any human being understand how precious and true those promises appeared to me. I took them one after the other as infallible truth, the assertions of God who could not lie. They did not seem so much to fall into my intellect as into my heart, to be put within the grasp of the voluntary powers of my mind; and I seized hold of them, appropriated them, and fastened upon them with the grasp of a drowning man.

I continued thus to pray, and to receive and appropriate promises for a long time, I know not how long. I prayed till my mind became so full that, before I was aware of it, I was on my feet and tripping up the ascent toward the road. The question of my being converted, had not so much as arisen to my thought; but as I went up, brushing through the leaves and bushes, I recollect saying with emphasis, "If I am ever converted, I will preach the Gospel."^[73]

Although Finney doesn't claim to have seen any personages, he does describe a communication with God. Joseph Smith describes his experiences in much the same way as others in his environment did.

Joining a church at that time required one to explain one's standing with God to a preacher

Keep in mind that Joseph prayed to find out if his sins had been forgiven. And he discovered that they had. This pleased him greatly. Why did he pray about this matter? The reason is that joining a church at that time often required that one explain one's standing with God to a preacher. We are dealing with Protestant sects. And conservative Protestants believe that one is saved (justified) at the moment one confesses Jesus Christ as Lord and Savior. So Joseph, as he faced the competing Protestant sects, was deeply concerned about his sins. One had to demonstrate to oneself and also convince a preacher that one had been saved—that is, justified. And there were many instances in which prayers were answered by visions in which the person learned that God had forgiven their sins.

One difference between Joseph's vision and others is that Joseph was told not to join any denomination

The difference between Joseph's experience and many other accounts by visionaries, is that, in addition to being told that his sins were in fact forgiven, he was also told not to join any denomination. When he told that part of his visionary experience, it got him into big trouble with preachers. It was not the vision that was a problem for preachers, but his reporting that he should not join some sect.

So the fact is, contrary to our current way of telling his story, the First Vision was not the beginning of Joseph's call as Seer, Prophet, Revelator and Translator. His vision signaled the beginning of the restoration. It did not begin the work of the restoration.It steered him away from joining one of the competing denominations. It was Joseph's subsequent encounters with Moroni that made him a Seer, and eventually the founding Prophet of a fledgling Church, and not his initial vision, which was initially for him a private event about which he was reluctant to talk, though eventually he dictated some accounts that were found and published during our lifetime. Joseph told a few people about it, word got around, and this caused him much trouble with Protestant preachers.

Neither Joseph nor others at that time offered the First Vision as a reason to become Latter-day Saints

Joseph eventually wrote the account of that early vision late in his life because rumors about it had circulated and caused him difficulty. But neither Joseph nor any of the other early Saints offered that vision as a reason for others to become Latter-day Saints during his lifetime. It was only much later that what we now call the First Vision began to take on a special importance for the Saints. One reason is that Americans soon did not live in a visionary environment. The great Charles Dickens, writing in England, explained why. He called Joseph Smith vision an absurdity—"seeing visions in the age of railways."

Wilford Woodruff came into the Church of Jesus Christ because he had known earlier in his life someone he believed was a prophet who had alerted him to the soon to be restoration of primitive Christianity. This remarkable story, which was included in the lesson manual on President Woodruff, illustrates the visionary world in which Joseph was raised. Though there were a few—one or two—instances in which the visionary reported encounters with two heavenly messengers, it was most often God the Son who they reported appearing to them.

But there have been and still are peoples not impacted by post-enlightenment skepticism about divine things who are open to visions and other dramatic encounters with the divine, though they often do not speak in public about such things, since they tend to see them as strictly private blessings and not something about which one ought to be gossiping and boasting.

The establishment of the restored Church of Jesus Christ began with the Book of Mormon

The first missionaries in the Church used The Book of Mormon, not the First Vision, as a witness that the heavens were open, and that each individual, by applying the promise in Moroni 10:3-5, can receive a direct manifestation from Heavenly Father, through the Holy Ghost, that The Book of Mormon is true. After that testimony is gained, it follows that Joseph Smith is a true prophet, as he brought The Book of Mormon forth and restored the fullness of the Gospel under the direction of the Savior.

The fledgling Church of Christ began with the Book of Mormon, the witnesses to the plates, the restoration of priesthood keys, and not directly with what we call the First Vision, though that initial experience assisted in Joseph avoiding what could be perceived as damaging sectarian contamination. The historical record shows that Joseph never gave any attention to the creeds or arguments of quarreling preachers. This was the purpose served by the First Vision.

How do the accounts of Paul's vision compare to the accounts of Joseph Smith's First Vision?

Some Christians accept Paul's vision while rejecting that of Joseph Smith for a variety of reasons. Richard Lloyd Anderson made the following comparisons.

Many Christians who comfortably accept Paul’s vision reject Joseph Smith’s. However, they aren’t consistent in their criticisms, for most arguments against Joseph Smith’s first vision would detract from Paul’s Damascus experience with equal force.

For instance, Joseph Smith’s credibility is attacked because the earliest known description of his vision wasn’t given until a dozen years after it happened. But Paul’s earliest known description of the Damascus appearance, found in 1 Corinthians 9꞉1, was recorded about two dozen years after his experience.

Critics love to dwell on supposed inconsistencies in Joseph Smith’s spontaneous accounts of his first vision. But people normally give shorter and longer accounts of their own vivid experiences when retelling them more than once. Joseph Smith was cautious about public explanations of his sacred experiences until the Church grew strong and could properly publicize what God had given him. Thus, his most detailed first vision account came after several others—when he began his formal history.

This, too, parallels Paul’s experience. His most detailed account of the vision on the road to Damascus is the last of several recorded. (See Acts 26:9–20.) And this is the only known instance in which he related the detail about the glorified Savior prophesying Paul’s work among the Gentiles. (See Acts 26:16–18.) Why would Paul include this previously unmentioned detail only on that occasion? Probably because he was speaking to a Gentile audience, rather than to a group of Jewish Christians. Both Paul and Joseph Smith had reasons for delaying full details of their visions until the proper time and place.^[74]

Do Greek scholars solve the discrepancies in Paul's vision accounts?

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory

Joseph Smith left several accounts of his First Vision. None of these accounts is identical with any other. As the main page discusses, some critics wish to argue that Joseph's vision accounts are mutually contradictory, and thus that there was no vision.

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory. Yet, the Church's sectarian critics accept Paul's account as true despite the Bible containing apparently frank contradictions in its accounts. While accepting or explaining away these discrepancies, the critics nevertheless refuse to give Joseph Smith the same latitude. Members of the Church have long pointed out that this is a clear double standard, designed to bias the audience against Joseph from the beginning.

Perhaps because of the force of this argument, some critics have begun to argue that no contradiction exists between the versions of Paul's vision.

Some critics have begun to argue that Greek scholarship has resolved the contradiction that exists between the versions of Paul's vision

Author Richard Abanes wrote that contradictions in the stories of Paul's vision were

long ago resolved by scholars analyzing the Greek texts. The discrepancies in Paul's account involve modern ignorance of the Greek wording used.^[75]

In support of this claim, Abanes cites W.E. Vine, Vine's Expository Dictionary of New Testament Words p. 544.

Despite Abanes' claim, Greek scholarship has not resolved this issue. In fact, his use of the scholarship is dated, he ignores contrary views, and does not seem to realize that the Bible text itself (including the Acts of the Apostles) violates his supposed 'rule' more often than it keeps it.

The two verses usually at issue are Acts 9꞉7 and Acts 22꞉9. For example, one Wikipedia editor claims that

"There is no conflict in the three accounts of Paul's vision if you read Acts 22:9 in any version other than the KJV. For instance, in the New American Standard Bible and the New International version, it says that Paul's companions did not "understand the voice"—that is hear what was uttered with understanding."^[76]

The debate centers on the word translated "hearing" or "heard" in these verses

Bible version	Acts 9:7	Acts 22:9	Comments
Summary	Heard voice, saw no one?	Saw light, heard no voice?	Clear contradiction?
KJV	And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.	And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.	Clear contradiction?

Abanes' source

The work cited by Abanes is not a recent work of Greek scholarship—it was first published in 1940.^[77] In the reference for ακούω, we read:

...the usual word denoting "to hear," is used (a) intransitively, e.g., Matt. 11:15; Mark 4;23; (b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in Acts 9:7, "hearing the voice," the noun "voice" is in the partitive genitive case [i.e., hearing (something) of], whereas in Acts 22:9, "they heard not the voice," the construction is with the accusative. This removes the idea of any contradiction. The former indicates a "hearing" of the sound, the latter indicates the meaning or message of the voice (this they did not hear). "The former denotes the sensational perception, the latter (the accusative case) the thing perceived" (Cremer).

Abanes' claim

Thus, by this source, Abanes hopes to argue that there can be "no idea of any contradiction":

Factor	Acts 9:7	Acts 22:9	Comments
Case	partitive genitive	accusative	"Case" is a part of speech, it indicates the role a noun (here, "the voice") plays in the sentence. English does not use cases.
Meaning	One hears the sound	One hears the message	—|-

Have modern Greek scholars anything to add to our discussion?

We have seen Abanes appeal to a source that was more than sixty years old at the time of his writing. Have modern Greek scholars anything to add to our discussion?

Daniel Wallace (a non-LDS, conservative Christian scholar) wrote of this same issue:

...There seems to be a contradiction between this account [Acts 9:7] of Paul's conversion and his account of it in Acts 22, for there he says, "those who were with me..did not hear the voice..." However, in Acts 22:9 the verb ακούω takes an accusative direct object. On these two passages, Robertson states: '...it is perfectly proper to appeal to the distinction in the cases in the apparent contradiction....The accusative case (case of extent) accents the intellectual apprehension of the sound, while the genitive (specifying case) calls attention to the sound of the voice without accenting the sense.'...

The NIV [a conservative Bible translation, the New International Version] seems to follow this line of reasoning....[thus the differences in case] can be appealed to to harmonize these two accounts....(italics in original)^[78]

Thus, Wallace is here dealing with the exact verses under discussion, and notes the exact argument which Abanes makes. Does he agree? Let us see:

On the other hand, it is doubtful that this is where the difference lay between the two cases used with ακούω in Hellenistic Greek: the N[ew] T[estament] (including the more literary writers) is filled with examples of ακούω + genitive indicating understanding^[79]....as well as instances of ακούω + accusative where little or no comprehension takes place^[80]}....The exceptions, in fact, are seemingly more numerous than the rule!

Thus, regardless of how one works through the accounts of Paul's conversion, an appeal to different cases probably ought not form any part of the solution (italics and bold italics in original).^[81]

Thus, the New Testament itself does not agree with Abanes' reading. Far from supporting him, Greek scholarship argues against his solution—the Bible has more examples where his supposed "rule" is broken than when it is followed. (Even Acts itself contains three counterexamples!)

It would seem that this approach has been developed by those who wish to maintain the idea of biblical inerrancy in the face of the Greek evidence.

⍗

Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims ) Wikipedia article "First Vision" (Talk page)—Comment by editor John Foxe off-site

⍗

Learn more about multiple accounts of Joseph Smith's First Vision

Wiki links	Multiple accounts of the First Vision Differences in First Vision accounts Quotes and primary sources
Online	Roger Nicholson, "The Cowdery Conundrum: Oliver's Aborted Attempt to Describe Joseph Smith's First Vision in 1834 and 1835," Interpreter: A Journal of Mormon Scripture 8/4 (6 December 2013). [27–44] link Robert A. Rees, "Looking Deeper into Joseph Smith's First Vision: Imagery, Cognitive Neuroscience, and the Construction of Memory," Interpreter: A Journal of Mormon Scripture 25/3 (21 April 2017). [67–80] link} John A. Tvedtnes, "Variants in the Stories of the First Vision of Joseph Smith and the Apostle Paul," Interpreter: A Journal of Mormon Scripture 2/5 (2 November 2012). [73–86] link
Video	"Multiple accounts of the First Vision," BH Roberts Foundation print-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders First Vision

Notes

1. ↑ Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago, Illinois: University of Illinois Press; Reprint edition, 1987), 53.
2. ↑ Bushman, Beginnings of Mormonism, 53.
3. ↑ The Fredonia Censor, vol. 11, no. 50, 7 March 1832.
4. ↑ Joseph Smith, 1832 vision account; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 1–2.; from MS Joseph Smith, "A History of the Life of Joseph Smith," in Joseph Smith Letterbook 1, pp. 1-6, Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
5. ↑ (December 1834) Latter Day Saints' Messenger and Advocate 1:42-43.
6. ↑ Joseph Smith, Journal entry, 9 November 1835; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22. from MS Joseph Smith Journal, 1835-36, 193 pp., Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
7. ↑ JS-H 1꞉5-6
8. ↑ E. Latimer, The Three Brothers: Sketches of the Lives of Rev. Aurora Seager, Rev. Micah Seager, Rev. Schuyler Seager, D.D. (New York: Phillips and Hunt, 1880), 21–22, citing the Aurora Seager diary. This revival was never mentioned in the Palmyra newspapers.
9. ↑ George Peck, The Life and Times of Rev. George Peck (New York: Nelson and Philips, 1874), chapter 2.
10. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
11. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
12. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
13. ↑ Ibid., 193.
14. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of editor of this article.
15. ↑ Walker Wright and Don Bradley, "'None That Doeth Good': Early Evidence of the First Vision in JST Psalm 14," Brigham Young University Studies 61 no. 3 (2022), 123–40.
16. ↑ ^{16.0 16.1 16.2} J.B. Haws, "Reconciling Joseph Smith—History 1:10 and 1:18–19," Religious Educator 14, no. 2 (2013): 97–105 (97–98).
17. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
18. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
19. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
20. ↑ Ibid., 193.
21. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of FAIR.
22. ↑ Jim Bennett, "A Faithful Reply to the CES Letter from a Former CES Employee,"(2 September 2020).
23. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 2.
24. ↑ Oliver Cowdery, "LETTER IV," Latter Day Saints' Messenger and Advocate 1 no. 5 (Feb. 1835), 78.
25. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22.
26. ↑ Jeremy Runnells, "Letter to a CES Director".
27. ↑ "I am the owner and main contributor to mormoninfographics.com I wanted to thank you or whoever for pointing out the error I had in the 1835 Jewish Minister account. I had mistakenly labeled his age as 17. This has since been corrected. I apologize for the error and welcome any and all input on this or any other infographic. Thank you." (Posted by bjpascoal, on 20 June 2013 - 08:35 PM on Mormon Dialogue and Discussion Board) off-site The author of "A Letter to a CES Director" subsequently corrected the graphic in the copy of the letter hosted on his site.
28. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), 1–31. off-site off-site Full title GL direct link
29. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 9–20.off-site.(emphasis added)
30. ↑ See John W. Welch and James B. Allen "Analysis of Joseph Smith's Accounts of the First Vision," Opening the Heavens: Accounts of Divine Manifestations 1820-1844, 1st ed., John W. Welch, ed. (Provo, UT: BYU Studies Press, 2005).
31. ↑ See for example Stan Larson, "Another Look at Joseph Smith's First Vision," Dialogue: A Journal of Mormon Thought, 47, no. 2 (Summer 2014): 37-62 (52).
32. ↑ Robert Boylan, "Psalm 110:1 and the two Lords in the 1832 First Vision Account," (6 October 2019).
33. ↑ Stan Larson, "Another Look," 52.
34. ↑ See the 2006 FAIR Conference address entitled "Revised or Unaltered? Joseph Smith's Foundational Stories" and its accompanying slides (see links below in the "Video" section).
35. ↑ Gospel Topics Essays "First Vision Accounts" lds.org
36. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:185. Volume 4 link
37. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:77–78. Volume 6 link
38. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 2:271. Volume 2 link
39. ↑ Times and Seasons 3, 761. off-site GospeLink
40. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:64. Volume 5 link
41. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:210–212. Volume 4 link
42. ↑ Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466.
43. ↑ Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306.
44. ↑ Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.
45. ↑ Vogel, Early Mormon Documents 1:210n9.
46. ↑ Lorenzo Saunders, interviewed by William H. Kelley, 17 September 1884, 1-18, in E.L. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri; reproduced in Vogel, Early Mormon Documents 1:125-135.
47. ↑ Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 17–18.
48. ↑ Lucy Mack Smith, History of Joseph Smith by His Mother (Salt Lake City: Stevens and Wallis, 1945), 90.
49. ↑ Letter, Josiah Stowell Jr. to John S. Fullmer, 17 February 1843.
50. ↑ Morning Star, 7 March 1833 [Limerick, Maine].
51. ↑ Peter Bauder, The Kingdom and Gospel of Jesus Christ (Canajoharie, New York: A. H. Calhoun, 1834), 36.
52. ↑ Observer and Telegraph, 18 November 1830 [Hudson, Ohio].
53. ↑ “Gold Bible, No. 3,” The Reflector (Palmyra, New York) 2, no. 12 (1 February 1831): {{{pages}}}. off-site
54. ↑ The Catholic Telegraph, 14 April 1832 [Cincinnati, Ohio].
55. ↑ Orson Pratt, Journal of Discourses 14:140-141.
56. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. ""dispensation," definition #4, (emphasis in original)) "dispensation," definition #4, (emphasis in original))."
57. ↑ Saints’ Herald, vol. 30 (16 June 1883): 388; emphasis added.
58. ↑ Deseret Evening News, 20 July 1901, 22.
59. ↑ Latter Day Saints' Messenger and Advocate 2 no. 13 (October 1835), 208.; hymn #26 – 1835 edition; emphasis added.
60. ↑ Samuel W. Richards, "Joseph Smith, the Prophet," Young Women's Journal 18 no. 12 (December 1907), 537–539, (emphasis added).
61. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), ?, (emphasis added). off-site off-site Full title GL direct link
62. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), footnote #11 to the 1838 history.
63. ↑ Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 177.
64. ↑ Millennial Star 5 no. 10 (March 1845), 150.
65. ↑ John Jaques, Catechism For Children: Exhibiting the Prominent Doctrines of The Church of Jesus Christ of Latter-day Saints (Liverpool, England: Franklin D. Richards, 1854), 76.
66. ↑ Orson Pratt, Journal of Discourses 7:221.
67. ↑ Brigham Young, Journal of Discourses 12:68.
68. ↑ Larry C. Porter, Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), {{{vol}}}:1512.
69. ↑ Jeremy Runnells, "Letter to a CES Director" (2013)
70. ↑ Image from "MormonInfographics.com".
71. ↑ William O. Nelson, "Anti-Mormon Publications," Encyclopedia of Mormonism Daniel H. Ludlow ed. (New York, NY: MacMillan Publishing Company, 1992; 2007) 45-46.
72. ↑ Matthew J. Grow, Richard E. Turley Jr., Steven C. Harper, Scott A. Hales eds., Saints Volume 1 - The Standard of Truth (Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 2018), 17. The book cites Richard Bushman, "The Visionary World of Joseph Smith," BYU Studies 37:1 (1997-1998): 183–204.
73. ↑ Charles G. Finney, "Memoirs of Charles G. Finney," (1876) 16-18.
74. ↑ Richard Lloyd Anderson, "Parallel Prophets: Paul and Joseph Smith," Ensign (July 1972).off-site
75. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims )
76. ↑ Comment made by Wikipedia editor John Foxe on "First Vision" talk page (17 Aug. 2006) off-site
77. ↑ W.E. Vine's M.A., Expository Dictionary of New Testament Words (1940). off-site
78. ↑ Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan, 1997), 133. off-site
79. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 2꞉9, John 5꞉25, John 18꞉37, Acts 3꞉23, Acts 11꞉7, Revelation 3꞉20, Revelation 6꞉3,5, Revelation 11꞉12, Revelation 14꞉13, Revelation 16꞉1,5,7, Revelation 21꞉3. Note that two of these examples are even from the book of Acts!
80. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 13꞉19, Mark 13꞉7, Matthew 24꞉6, Luke 21꞉9, Acts 5꞉24, 1 Corinthians 11꞉18, Ephesians 3꞉2, Colossians 1꞉4, Philemon 1꞉5, Jas 5:11, Revelation 14꞉2.
81. ↑ Wallace, Beyond the Basics, 133–134. off-site

Response to claim: 30 - The 1832 account does not mention that "all the churches in Joseph's day were false"

The author(s) of Becoming Gods make(s) the following claim:

The 1832 account does not mention that "all the churches in Joseph's day were false."

Author's sources:

1. Dan Vogel, Early Mormon Documents, 1:28

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Jesus Christ informed Joseph in the 1832 account that "they draw near to me with their lips while their hears are far from me."

FAIR Answers—back to home page

'

V

Articles about Joseph Smith's First Vision

Accounts	Accounts of Joseph Smith's First Vision Multiple accounts of the First Vision Differences in First Vision accounts
Historical context	Events leading to the First Vision Events after the First Vision
Doctrinal impact	The First Vision and doctrine Seldom taught before 1877?

Video published by the Church History Department.

Video from FAIR

What differences are there between Joseph Smith's 1832 First Vision account and later accounts?

Religious revival

"this was a grief to my Soul thus from the age of twelve years to fifteen"

FAIR Answers—back to home page

'

...this was a grief to my Soul thus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

At what age did Joseph Smith become concerned about religion?

Joseph's interest in religion began when he was 12 years old, after the 1817 revival

Joseph's concern about religion started when he was twelve years old, close on the heels of the revival of 1817. In his 1832 account, Joseph notes that his concern about religion began at age 12 (1817-1818):

At about the age of twelve years my mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul... (Joseph Smith's 1832 account of the First Vision)

Richard Bushman notes that this "would have been in late 1817 and early 1818, when the after-affects of the revival of 1816 and 1817 were still felt in Palmyra." ^[1]

Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country." There is documented evidence of at least one Methodist camp meeting in the Palmyra area during that period, which only by chance happened to be mentioned in the local newspaper because of a specific death that seemed to be associated with it. In addition, there are newspaper articles talking of large-scale revival activity in the larger region surrounding Palmyra during the same general period when Joseph Smith said that it was taking place.

It is reasonable to assume based upon the facts that the Methodists had more than one camp meeting during this period. This could easily account for the religious excitement in Palmyra that, in Joseph's mind at age 14, began with the Methodists.

From age 12 to 15 Joseph pondered many things in his heart concerning religion

Joseph continues in his 1832 account: "[T]hus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed for I become convicted of my sins." In July, 1819, several years after Joseph said his mind became "seriously imprest," a major Methodist conference was held near Palmyra:

[T]he Methodists of the Genesee Conference met for a week in Vienna (later Phelps), a village thirteen miles southeast of the Smith farm on the road to Geneva. About 110 ministers from a region stretching 500 miles from Detroit to the Catskills and from Canada to Pennsylvania met under the direction of Bishop R. R. Robert to receive instruction and set policy. If we are to judge from the experience at other conferences, the ministers preached between sessions to people who gathered from many miles around. It was a significant year for religion in the entire district. . . . The Geneva Presbytery, which included the churches in Joseph's immediate area, reported in February, 1820, that "during the past year more have been received into the communion of the Churches than perhaps in any former year." Methodists kept no records for individual congregations, but in 1821 they built a new meetinghouse in town. ^[2]

What religious excitement was occurring in Palmyra in 1820?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Methodist camp meetings were being held in Palmyra in 1820

Some claim that there were no religious revivals in the Palmyra, New York area in 1820, contrary to Joseph Smith's claims that during that year there was "an unusual excitement on the subject of religion...indeed, the whole district of country seemed affected by it" Joseph Smith—History 1:5 Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country."

Abundant evidence of religious excitement exists to substantiate Joseph’s account. This has been thoroughly summarized by Pearl of Great Price Central. Their analysis may be accessed by clicking on the hyperlinked text.

One should keep in mind that Joseph Smith never used the term "revival" in his description - he simply described it as "an unusual excitement on the subject of religion." To a 14 year old who had been concerned about religion starting at age 12 after the 1817 revival, the ongoing camp meetings in the town in which he lived would certainly qualify.

What statements did Joseph Smith make about religious excitement in the area of Palmyra?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Statements from Joseph's history regarding religious excitement when he was a youth

Critics of Joseph Smith claim that no revival is mentioned in the 1832 First Vision account because the actual word 'revival'—or something similar—is not found within the text. But they have failed to notice a distinct pattern of words that demonstrate a definite link between the various First Vision accounts.

7 March 1832

On 7 March 1832 (just a few months before Joseph Smith penned his 1832 First Vision account) some Mormon missionaries in Pennsylvania were saying that during Joseph’s youth he had repented of his sins but was "not attached himself to any party of Christians, owing to the numerous divisions among them," and so he resorted to prayer.^[3]

September—November 1832

At about the age of twelve years my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul, which led me to searching the scriptures, believing as I was taught that they contained the word of God. Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul. Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind the contentions and divisions the wickedness and abominations and the darkness which pervaded the minds of mankind. My mind became excedingly distressed, for I became convicted of my sins. And by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith. And there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament. And I felt to mourn for my own sins and for the sins of the world. For I learned in the scriptures that . . . . [A]nd when I considered all these things, and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.^[4]

December 1834

• During "the 15th year of [Joseph Smith's] life" there was "a great awakening, or excitement raised on the subject of religion" in Palmyra, New York and its "vicinity."
• There was "much enquiry for the word of life"
• "in common with others, [Joseph Smith's] mind became awakened"
• "For a length of time the reformation seemed to move in a harmonious manner"
• "but, as the excitement ceased . . . a general struggle was made by the leading characters of the different sects, for proselytes"
• "Large additions were made to the Methodist, Presbyterian, and Baptist churches"
• "Then strife seemed to take the place of that apparent union and harmony . . . and a cry—I am right—you are wrong—was introduced"; "all professed to be the true church"
• "In this general strife for followers, [Joseph Smith's] mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians"
• This circumstance gave Joseph "further reflection"
• He received "strong solicitations to unite with one of those different societies"
• But "seeing the apparent proselyting disposition manifested with equal warmth from each, [Joseph Smith's] mind was led to more seriously contemplate the importance of a move of this kind"
• His "spirit was not at rest day nor night"
• Joseph did not want to "profess godliness without its benign influence upon [his] heart" [i.e., 'repenting of sins' theme]
• He also did not want to "unite with a society professing to be built upon the only sure foundation, and that profession be a vain one"
• Joseph Smith felt that there would be "serious consequences of moving hastily, in a course fraught with eternal realities"
• He believed that "amid so many [denominations], some must be built upon the sand"
• "In this situation where could he go?"
• Joseph spent time "reflecting" on a passage of scripture
• He had a strong "degree of determination . . . relative to obtaining a certainty of the things of God"^[5]

9 November 1835

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces; being thus perplexed in mind . . . . information was what I most desired at this time, and with a fixed determination to obtain it.^[6]

2 May 1838

"multitudes united themselves to the different religious parties, which created no small stir and division among the people, Some crying, ‘Lo here’ and some ‘Lo there’. Some were contending for the Methodist faith, Some for the Presbyterian, and some for the Baptist . . . . a scene of great confusion and bad feeling ensued; Priest contending against priest, and convert against convert . . . a strife of words and a contest about opinions". . . ."so great was the confusion and strife amongst the different denominations". . . . "the cry and tumult were so great and incessant"; "war of words, and tumult of opinions"; "the contests of these parties of religionists" ^[7]

When the September—November 1832 First Vision account is compared with subsequent recitals (especially 1838), and one partial previous rendition, it appears that they are all telling the same story: Prior to the First Vision event there were contentions and divisions among the different religious denominations in connection with a revival. It seems, therefore, that the Prophet's handwritten 1832 account does indeed make a passing reference to revival activity.

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals. For instance, Joseph Smith said that when he was "about the age of twelve years" (23 December 1817—23 December 1818) he became seriously concerned about the welfare of his soul. Why did these feelings arise at this point in time? Possibly because there was a Methodist camp-meeting/revival from June 19th through the 22nd, 1818 held in Palmyra, New York.^[8]

Joseph Smith pointed to a time period "from the age of twelve years to fifteen" (i.e., between 23 December 1817 and 23 December 1821) when he –

• applied himself to studying the scriptures
• noticed the hypocrisy of some persons who claimed to be religious
• pondered the "contentions and divisions" among men [revival imagery seen in other First Vision accounts]
• pondered the "wickedness and abominations" and "darkness" of mankind
• was grieved by what he saw around him; felt to mourn for the sins of the world
• became "exceedingly distressed" because he felt "convicted of [his] sins" and felt to "mourn" for them
• did not recognize any religious denomination that followed the biblical pattern completely
• determined that God wanted to be worshiped in truth
• decided to pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it.

Some of the themes enumerated above can be matched with the Prophet's other descriptions of things that happened during the revival activity of Palmyra and its vicinity. This matching of themes tends to support the argument that the 1832 text does indeed refer to revival activity.

(1832) "the scriptures . . . they contained the word of God"; (1834) "that record called the word of God"

(1832) "I became convicted of my sins"; (1834) "arouse the sinner to look about him for safety"

(1832) "that Being seeketh such to worship Him as worship Him in spirit and in truth"; (1834) "All professed to be the true church"

(1832) "society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament"; (1834) "a society professing to be built upon the only sure foundation"

(1832) "those of different denominations . . . they did not adorn their profession by a holy walk and godly conversation"; (1834) "they were certainly hypocritical"

(1832) "my mind became exceedingly distressed"; (1838) "my mind was called up to serious reflection and great uneasiness"

(1832) "the darkness which pervaded the minds of mankind"; (1838) "At length I came to the conclusion that I must either remain in darkness" or pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it. Rev. George Peck recounted the happenings at a Methodist camp meeting held on 4 July 1816 in Plymouth, New York. He said that "There was an unbroken roar of fervent supplication all over the ground, while the awful voice of the preacher resounded." One person then fell to the ground and cried for mercy.^[9]

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Learn more about religious excitement in the time of Joseph Smith's First Vision

Wiki links	Doesn't mention revival?
Online	Donald L. Enders, "A Snug Log House," Ensign (August 1985), 16.off-site Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link D. Michael Quinn, "Joseph Smith's Experience of a Methodist 'Camp-Meeting'," Dialogue: A Journal of Mormon Thought - Dialogue Paperless: E-Paper #3 (12 July 2006), PDF link
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders First Vision

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Source(s) of the criticism:

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 16-17 ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Joseph's motivations

"At about the age of twelve years my mind become seriously imprest"

At about the age of twelve years my mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God...

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"my intimate acquaintance with those of different denominations"

...thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy wal and Godly conversation agreeable to what I found contained in that sacred depository...

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"for I become convicted of my sins....I felt to mourn for my own sins and for the sins of the world"

FAIR Answers—back to home page

'

for I become convicted of my sins...and I felt to mourn for my own sins and for the sins of the world...

—Joseph Smith's 1832 account of the First Vision

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What was Joseph Smith's motivation for going to the grove to pray in 1820?

Joseph had two motivations: obtain a forgiveness of sins, and a desire to know which church was right

Joseph Smith's stated motivation for praying to the Lord changes between the first known account of the First Vision (1832) and the official version of it (1838). The 1832 account emphasizes his desire for a forgiveness of sins, and the 1838 (official) account emphasizes his desire to know which church was right. Some critic claim that Joseph changed his story in later years.

The texts that are employed by critics to justify the charge of 'differing motivations' are as follows:

1832

"I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy"

1838

"My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join."

The words that precede the point at which Joseph Smith offers his prayer in the 1832 text demonstrate that the anti-Mormon claim about his motivation changing is not sustainable. These words read as follows (standardized for readability):

At about the age of twelve years my mind become seriously impressed with regard to the all important concerns for the welfare of my immortal soul which led me to searching the scriptures believing, as I was taught, that they contained the word of God.

Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul.

Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind: the contentions and divisions, the wickedness and abominations, and the darkness which pervaded the minds of mankind.

My mind become exceedingly distressed for I became convicted of my sins.

And by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament.

And I felt to mourn for my own sins and for the sins of the world.

For I learned in the scriptures that God was the same yesterday, today, and forever. That He was no respecter to persons, for He was God. For I looked upon the sun - the glorious luminary of the earth - and also the moon rolling in their majesty through the heavens, and also the stars shining in their courses, and the earth also upon which I stood, and the beast of the field and the fowls of heaven, and the fish of the waters, and also man walking forth upon the face of the earth in majesty and in the strength of beauty - whose power and intelligence in governing the things which are so exceding great and marvelous, even in the likeness of Him who created them.

And when I considered upon these things my heart exclaimed, "Well hath the wise man said, 'It is a fool that saith in his heart there is no God.'" My heart exclaimed, "All all these bear testimony and bespeak an omnipotent and omnipresent power; a Being who maketh laws and decreeeth and bindeth all things in their bounds; who filleth eternity; who was, and is, and will be from all eternity to eternity." And when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[10] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church with which he was acquainted at the time.

There are those who claim that Joseph Smith only claims to seek forgiveness of sins in his 1832 account. These critics ignore the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of scriptural passages quoted near the end of the account in which Christ echoes Matthew 15:8-9:

the world lieth in sin and at this time and none doeth good no not one they have turned asside from the gospel and keep not <​my​> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to thir ungodliness and to bring to pass that which <​hath​> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is?] written of me in the cloud <​clothed​> in the glory of my Father

This clearly does not refer to young Joseph's seeking of a forgiveness of sins. It must refer to an apostasy and restoration of a Church—the true Church of Christ that Joseph had already proclaimed to restore as Doctrine and Covenants 1 (revealed in 1831) makes clear:

30 And also those to whom these commandments were given, might have power to lay the foundation of this church, and to bring it forth out of obscurity and out of darkness, the only true and living church upon the face of the whole earth, with which I, the Lord, am well pleased, speaking unto the church collectively and not individually

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[11]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[12] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[13]

The 1838–39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of their teachers who 'are workers of iniquity' ^[14] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine.

The 1832 account emphasizes Joseph's want of forgiveness as a means to the end of restoring the true Church of Christ. This is completely in line with the rest of the accounts and thus the standard narrative of the First Vision and Joseph's motives in seeking such a vision as taught officially by the Church.

A longer version of this argument is made by Walker Wright and historian Don Bradley in a 2023 paper for BYU Studies.^[15]

BYU Studies, ""None That Doeth Good" Early Evidence of the First Vision in JST Psalm 14"

Walker Wright and Don Bradley,  BYU Studies 61/3 (2022)

The First Vision has been a center of both faith and controversy. While millions of Latter-day Saints affirm it as the beginning of the Restoration, others see it as an ever-growing fish tale. The multiple accounts of the First Vision vary in detail, with Joseph Smith’s earliest written account (1832) lacking some of the elements found in his later accounts. However, some of these elements—particularly the ­appearance of God the Father as part of the First Vision experience—are laced throughout Joseph Smith’s translation of the Bible. These historical threads ultimately culminate in his translation of Psalm 14, which weaves together many of the elements supposedly lacking in Smith’s earliest account of the First Vision. But why bring these threads together in Psalm 14? What was its connection with his First Vision? A basic comparison of Psalm 14 with elements of the First Vision shows that elements of this psalm are found in the background of the vision, as Joseph Smith narrated it, and even in the words of Deity spoken within the vision itself.

Click here to view the complete article

How do the First Vision accounts compare on the subject of Joseph's motivation for praying?

Summary of themes

• Between the ages of 12 and 15 Joseph Smith became exceedingly distressed about his personal sins and mourned over them. He became seriously concerned about the welfare of his soul and so he searched the scripture for information on that topic.
• He both marveled and grieved that his acquaintances who belonged to various Christian denominations did not act in accordance with what was found on the pages of the Bible.
• His study of the New Testament led him to the conclusion that all the Christian denominations with which he was acquainted had apostatized from the true gospel of Jesus Christ.
• Joseph pondered the darkness that pervaded the minds of mankind and its resultant wickedness and abominations - and he mourned for the sins of the world.
• He also thought about the "contentions and division" among men [see - revival mentioned in the 1832 text].
• Joseph believed from his personal observation of created objects and entities that God did indeed exist.
• He also believed the scriptures that taught God was an eternal Being who was all powerful and everywhere present, who was no respecter of persons, who was a God of law and did not change over time, and wanted mankind to worship Him in truth.
• When Joseph Smith "considered all these things" he prayed to the Lord and received his First Vision.

It is clear from a consultation of the 1832 text that Joseph Smith's desire to be forgiven of his personal sins was NOT the only motivation for his prayer in the wilderness. He prayed (as he explicitly states) because of "all" of the things he mentions - including the desire to worship God in truth; according to His laws (which Joseph did not believe was the case among any of the Christians denominations that he knew of).

Patterns within documents

The 1832 textual pattern of (1) desire to prepare for eternity / worship God in truth and (2) desire for forgiveness of personal sins can be detected in subsequent First Vision recitals, demonstrating that there is no change in his declared motive over time. The confusion of the critics on this issue arises when they do not see exact matches in themes across documents or insist that every detail of the story be present in every text that relates it.

1832 (Smith)

my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul . . . . my mind become excedingly distressed for I became convicted of my sins . . . . when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth therefore I cried unto the Lord . . . . He spake unto me saying, 'Joseph my son, thy sins are forgiven thee.'

1834 (Cowdery/Smith)

Joseph Smith had a "determination to know for himself of the certainty and reality of pure and holy religion . . . . [but he also] call[ed] upon the Lord in secret for a full manifestation of divine approbation, and . . . to have an assurance that he was accepted of Him." Joseph is classified in this text among the "humble, penitent sinner."

1835 (Smith)

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right . . . being thus perplexed in mind I retired to the silent grove and bowed down before the Lord . . . . He said unto me, 'Thy sins are forgiven thee.'

1838 (Smith)

how to act I did not know and unless I could get more wisdom than I then had, would never know . . . . My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join. . . . many other things did He say unto me which I cannot write at this time [INDIRECT REFERENCE TO FORGIVENESS OF SINS?]

1840 (Pratt)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way, to prepare himself, was a question, as yet, undetermined in his own mind. He perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same. . . . He was informed that his sins were forgiven

1842 (Smith)

I began to reflect upon the importance of being prepared for a future state, and upon enquiring the plan of salvation I found that there was a great clash in religious sentiment . . . . considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully [FORGIVENESS OF SINS IS NOT MENTIONED]

1842 (Hyde)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way to prepare himself, was a question, as yet, undetermined in his own mind; he perceived that it was a question of infinite importance. . . . [The two personages] told him that his prayers had been answered, and that the Lord had decided to grant him a special blessing. [Is this a veiled reference to fogiveness of sins? We recall that Hyde utilized information straight from Pratt's account]

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Source(s) of the criticism:

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 251–252. ( Index of claims )

Religious confusion

"by searching the scriptures I found that mankind did not come unto the Lord"

...and by searching the scriptures I found that mand mankind did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament...

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Did Joseph Smith decide that all churches were wrong before he received the First Vision?

Introduction to Criticism

Critics claim that there is a contradiction between the 1832 account of Joseph Smith's First Vision and the rest of his first-hand accounts. They also claim that the same contradiction occurs internally in the 1838 account. It is alleged that Joseph Smith concluded prior to going to the grove of trees to pray that all the denominations on the earth were false. This supposedly contradicts the 1835 and 1838 accounts in which Joseph expresses doubt as to which Church was true prior to going to the grove.

In his 1832 history, Joseph Smith said:

I found [by searching the scriptures] that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament

In his 1835 account, Joseph Smith said, "I knew not who [of the denominations] was right or who was wrong."

In his 1838 account of the Vision, Joseph writes:

9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.

10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be aright, which is it, and how shall I know it?

18 My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join.

19 I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: "they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof."

The 1832 account then, according to some critics, contradicts the 1835 and 1838 account in that Joseph had already determined before seeing God and Jesus that there was no true Church and thus the only motive for going to the grove in the 1832 account would be to obtain a forgiveness of sins and not to find the true Church.

Author J.B. Haws describes the criticism as it relates to the 1838 account specifically:

Here is the essence of that trouble, as some have seen it. In Joseph’s 1838–39 dictated account (the account that would eventually find its way into the LDS Church’s canon as the official Joseph Smith—History), he described his youthful confusion about the competing religious sects that he encountered in these words: "In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together?" (Joseph Smith History 1:10). According to this narrative, it seems that fourteen-year-old Joseph had already considered the possibility that all churches could be "wrong together." Yet only eight verses later (by the account’s current scriptural format), Joseph reported what seems like surprise in response to the divine injunction that he must join no church, "for they were all wrong"—and "it had never entered into [his] heart that all were wrong" (JS—H 1:18–19). But didn’t we just read that the "all were wrong" possibility had entered his heart in verse 10? Why such an apparently careless and contradictory oversight in the narrative?^[16]

Critics claim that this is a contradiction and evidence that the First Vision story evolved over time.

Such a claim is a false dilemma, as we will now see.

Response to Criticism

Forgiveness of Sins = Finding the Right Church

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[17] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church. Thus even if Joseph's main emphasis is forgiveness of sins in the 1832 account, that doesn't mean he's not talking about what Church is true.

A close reading of The 1832 and 1838 Accounts of Joseph Smith's First Vision, Matthew 15:8-9, and JST Psalm 14

Those critics who claim that Joseph is only speaking about the forgiveness of sins in the 1832 account are ignorant of the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of important scriptural passages quoted near the end of the account. Speaking about the condition of the world, Christ, speaking to Joseph, echoes Matthew 15:8-9:

the world lieth in sin and at this time and none doeth good no not one they have turned asside from the gospel and keep not <​my​> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to thir ungodliness and to bring to pass that which <​hath​> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is?] written of me in the cloud <​clothed​> in the glory of my Father

'[T]hat which hath been spoken by the mouth of the prophets and Apostles' might easily refer to an apostasy and restoration.

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[18]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[19] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[20]

"The 1838-39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of 'their teachers' who 'are workers of iniquity.'"^[21] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine. Under this understanding, the 1832 account of Joseph Smith's First Vision is giving implicit credence that Joseph was indeed seeking to know from God which Church to join because the teachers of other denominations had become corrupt.

Never Entered Into My Heart

Author Jim Bennet describes one approach that a person can take while seeking to reconcile this with their faith and that is to focus interpretation on the phrase "entered into my heart":

The key phrase is "entered into my heart."

We can have confidence in what Joseph means by this because it is not the only time he uses variations of this phrase. Here’s what he says about his experience reading James 1:5.

Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. [JSH 1:12, emphasis added]

This is a phrase Joseph uses to describe something more powerful than mere intellectual assent. He’s describing a spiritual experience, where the feelings of the heart complement and contribute to clarity of mind. It’s a concept that shows up in the Doctrine and Covenants, too:

Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.

Now, behold, this is the spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground. [D&C 8:2-3, emphasis added]

Joseph had clearly considered the possibility all churches were in error in verse 10 (and in the 1832 account,) but the idea hadn’t really sunk in – i.e. entered into his heart – until after verse 18.

I think all of us have had this experience – things happen that we choose not to believe. Even when we have solid information, we don’t allow our intellectual knowledge to become wisdom and "enter into our hearts." He’s describing the very human process of denial, much like Amulek from the Book of Mormon, who once said of his own testimony, "I knew concerning these things, yet I would not know." (Alma 10:6)

Make up your mind, Amulek! Did you know or didn’t you know?! That’s a direct contradiction!

In the case of "Forgiveness of Sins v. Which Church is True,"... Joseph was preoccupied with what he needed to do to prepare to meet God. You see that in all of Joseph’s firsthand accounts.

"[M]y mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul," he wrote in 1832. "I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces;" he wrote in 1835. "My mind was called up to serious reflection and great uneasiness... my feelings were deep and often poignant... What is to be done?" he wrote in 1838. "I began to reflect upon the importance of being prepared for a future [i.e. eternal] state," he wrote in 1842. These are different words, to be sure, but there’s no mistaking the commonality of their underlying meaning. I believe that all these accounts show that Joseph’s deepest desire was to know what he had to do to be saved. That was the one and only item on his agenda in the Sacred Grove.

The question he asked, then, about which church he should join tells us about young Joseph’s theological assumptions. It’s clear in all accounts that salvation and church membership were inextricably linked in his mind. Even in 1832, where he doesn’t specify what question he asked the Lord before his sins were forgiven, he goes on at great length about his concern for the error he sees in all the churches.The possibility that a church might not be necessary doesn’t seem to occur to Joseph, nor would it have been likely to occur to anyone in the early 19th Century. Christ without a church in 1820? Who could imagine such heresy? Certainly not an illiterate farmboy who, at that point, had no inkling what the Lord had in store for him.

In Joseph’s mind, "which church is the right one" and "how can I get my sins forgiven" were variations on the same theme, and only minor variations at that. Rather than show inconsistency, the two accounts are remarkably united in their depiction of Joseph’s concern for his soul and his assumptions about what was necessary to save it.

So with that understanding, the apparent contradiction about whether or not he had decided that all the churches were wrong prior to praying becomes far less problematic. The 1832 account spends more time detailing the specific problems with all the churches than the 1838 account, indicating that Joseph still believed in the importance of joining a church to gain access to the Atonement. True, he doesn’t explicitly say that any church membership is necessary, but he didn’t have to – those reading his account in the 19th Century would have had the same assumptions, and neither Joseph nor his audience would have even considered the modern/post-modern idea of an effectual Christian life outside the boundaries of organized religion. Even if all the churches were wrong to one degree or another, surely Joseph would still have felt it necessary to join the best one... ^[22]

For I Supposed that One of Them Were So

Speficially addressing the passages from JS History 1: 10 and 18, J.B. Haws wrote:

In a draft of Joseph Smith’s history that was written sometime in 1840–41 by scribe Howard Coray (but only essentially rediscovered in the Church’s archival holdings in 2005), the corresponding passage reads differently:

Joseph Smith—History 1:18–19

I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. I was answered that I must join none of them, for they were all wrong . . .

Howard Coray’s 1839–41 history (labeled Draft 3 in Histories, Volume 1 of The Joseph Smith Papers)

I asked the Personages who stood in the light; Which of the sects were right. (for I supposed that one of them were so.) and which I should join. I was answered "join none of them; they are all are wrong . . ."

Coray’s version suggests that Joseph still "supposed"—still believed, still considered it most likely—that one of the sects was right, even if he had considered the possibility that such was not the case. Thanks to the careful editorial scrutiny of The Joseph Smith Papers scholars, it is apparent that Coray’s draft was written after the draft of Joseph Smith’s history (labeled Draft 2 in the handwriting of James Mulholland) that was eventually published in the Times and Seasons and then the Pearl of Great Price. The Joseph Smith Papers volume editors note that, "for whatever reason," Joseph Smith chose that Draft 2 (Mulholland) version for eventual publication, even though there is evidence to suggest that Coray transcribed as Joseph "read aloud from Draft 2 in the large manuscript volume, directing editorial changes as he read." With that background in mind, the parallel phrases above suggest an affinity of sentiment, such that the phrase "it had never entered into my heart" meant, essentially, "I [still] supposed one of them were [right]"—which reinforces the reading that Joseph held out hope in his heart that he would be pointed to the true denomination.^{[16]:99–100}

Looking at Antecedents

Haws describes another way to view both the 1832 account and 1838 account:

One minor drawback in reading Joseph Smith’s history in its current scriptural format is that the verse divisions might inadvertently separate his thoughts too starkly. Because of that potential challenge, the second possibility proposed here is that the contradiction between verses 10 and 18 might simply be a question of antecedents in verse 10. Thus one final alternate reading (and reconciliation) of those verses becomes clearer in the paragraph format of the Draft 2 (Mulholland) manuscript version of Joseph Smith’s history. In what is now verse 9 in the Pearl of Great Price version, Joseph describes the furious activity of three named denominations: the Presbyterians, the Baptists, and the Methodists. Those were the major players in the religious competition that was all around him in that region of New York. And those three groups preached, importantly, distinct soteriological visions of Christianity. If, however, verse 10 is not seen as completely separate from verse 9, then we might understand Joseph’s questions as being much more specific.

Here is how the passage appears in Draft 2 (Mulholland) of Joseph Smith’s history:

My mind at different times was greatly excited for the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all their powers of either reason or sophistry to prove their errors, or at least to make the people think they were in error. On the other hand the Baptists and Methodists in their turn were equally Zealous in endeavoring to establish their own tenets and disprove all others.

In the midst of this war of words, and tumult of opinions, I often said to myself, what is to be done? Who of all these parties are right? Or are they all wrong together? and if any one of them be right which is it? And how shall I know it?

Read in that way, new attention to the determiners and pronouns might be in order. Which of all of these parties—that is, the Presbyterians, Baptists, or Methodists—is right? Or are they—Presbyterians, Baptists, Methodists— all wrong together? If any of them—Presbyterians, Baptists, Methodists—be right, which is it? It seems reasonable to conclude that Joseph wondered not about the possibility that there was no true religion on the earth, but only that the principal religions represented in his area might all be wrong. Hence, his crucial question—his "object in going to enquire of the Lord"— was "to know which of all the sects was right," and perhaps it was the subsequent instruction to join no sect anywhere ("for they were all wrong") that would have been surprising; in that case, this latter possibility was the one that had never entered into his heart.

Again, this is only suggested as one way to read the text—but it is one that also seems to fit with a telling line in the earliest known written account of the First Vision, one from 1832 that Joseph Smith partly dictated and partly wrote. The key is something he stated about personal familiarity:

In that 1832 history, Joseph wrote in his own hand:

At about the age of twelve years my mind become seriously [impressed] with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of differant denominations led me to marvel exceedingly for I discovered that <they did not adorn> instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul . . .

The fact that his conclusions were based on an "intimate acquaintance with those of differant denominations" should not be overlooked. His subsequent recollections do seem to reflect an expanded understanding of a broader apostasy: "by searching the scriptures I found that mand <mankind> did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament." Yet his choice of words ("no society or denomination") and his declaration that "I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy" seem to reflect his discouragement with his local options and his growing assurance that only divine intervention could help him transcend that confusion.

It may, then, have been the sheer universality of the apostasy ("join none of them") that had not entered into his heart. It may have been Joseph Smith’s original hope and assumption, as expressed in the Howard Coray draft, that "one of them were" right, even if he had considered the theoretical possibility that the three denominations with which he had "intimate acquaintance" were all "wrong together" and that he would have to seek a religious home among another, less familiar one of "all the sects."^{[16]:101–102}

Getting Rid of Any Doubt

If you had come to the conclusion that mankind has apostatized from the true faith, and you suddenly found Jesus standing in front of you, wouldn't you ask Him if any of those churches was the correct one? Or would you simply tell Him, "never mind, I already figured it out for myself"?

Simply Misremembering

Could it be that Joseph simply misremembered? Why must one automatically have to be assumed that he was simply embellishing the story?

Conclusion

There are several interpretive possibilities for the supposed discrepancies between the accounts. Is it possible that Joseph Smith contradicted himself? Certainly. But it only remains just that: a possibility—one interpretive option among others. If we presume that Joseph was lying, our hostile reading will lead us to pick this option. If we grant that Joseph might be telling the truth, the other options will not be summarily rejected.

How could Joseph Smith come to the conclusion that all churches were wrong on his own?

Joseph was in doubt as to what his duty was regarding joining a church

The answer to this apparent contradiction lies in a detailed examination of relevant texts. It is important to first compare Joseph Smith’s November 1832 text (which is in his own handwriting) with a newspaper article printed earlier that same year which refers to the Prophet’s inaugural religious experiences.

1832 (February): "not attached himself to any party of Christians, owing to the numerous divisions among them, and being in doubt what his duty was, he had recourse [to] prayer" (Fredonia Censor).

1832 (November): "my intimate acquaintance with those of different denominations . . . . by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament" (handwritten account by Joseph Smith).^[23]

Joseph Smith concluded that none of the denominations with which he had acquaintance was built upon the New Testament gospel

When both of these texts are taken into consideration the following storyline suggests itself: Joseph Smith had come to the conclusion, through personal scripture study, that none of the denominations WITH WHICH HE HAD AN INTIMATE ACQUAINTANCE was built upon the New Testament gospel. He prayed for guidance because he was "in doubt what his duty was." This doubt is obliquely referred to again in Oliver Cowdery’s February 1835 Messenger and Advocate partial First Vision recital where he said that because of the religious excitement the Prophet had "determination to know for himself of the certainty and reality of pure and holy religion."^[24]

Doubt is present again in the Prophet’s November 1835 diary entry: "I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequences."^[25] So the conclusion this fourteen-year-old boy had reached through personal scripture study did not altogether solve his dilemma. In fact, in the May 1838 account he clarifies that because of his youth and inexperience in life he could not make an absolute decision with regard to this matter: "it was impossible for a person young as I was and so unacquainted with men and things to come to any certain conclusion who was right, and who was wrong"; "I often said to myself, what is to be done? Who of all these parties are right? Or, are they all wrong together? If any one of them be right which is it, and how shall I know it?"; "if any person needed wisdom from God I did, for how to act I did not know, and unless I could get more wisdom than I then had [I] would never know."

Joseph wanted to know which of the many hundreds of denominations on earth was the correct one

Orson Pratt’s 1840 First Vision account helps to explain why the ‘Joseph-decided-every-existing-church-was-wrong’ theory cannot possibly be valid. Elder Pratt reports, "He then reflected upon the immense number of doctrines now in the world which had given rise to many hundreds of different denominations. The great question to be decided in his mind was—if any one of these denominations be the Church of Christ, which one is it?" This expansive view is reflected in the Prophet’s 1838 account. There he states, "My object in going to enquire of the Lord was to know which of all the sects was right that I might know which to join. No sooner therefore did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong) and which I should join."

"I cried unto the Lord for mercy"

...therefore I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy and the Lord heard my cry in the wilderness...

Why does Joseph Smith state in his 1832 First Vision account that he was in his "16th year" of age?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

Joseph's 1832 account states the "16th year" of his age in the handwriting of Frederick G. Williams

In Joseph Smith's 1832 First Vision recital he said that he was "in the 16th year of [his] age" when the manifestation took place but in all other accounts in which he mentions his age, he was in his "fifteenth year."

• Is this evidence that the Prophet's story evolved over time, and was thus a fabrication to begin with?

The only First Vision account that provided a different age was the 1832 account written in Joseph Smith's own handwriting. In 1832, 12 years after the First Vision, Joseph wrote, "we were deprived of the bennifit of an education suffice it to say I was mearly instructid in reading and writing and the ground rules of Arithmatic which constuted my whole literary acquirements."

Although the portion of Joseph's 1832 history is in his own handwriting, the text insertion of "in the 16th year of my age" was in the handwriting of Frederick G. Williams, Joseph's scribe. It is likely that Joseph's dating schemes were slightly off when he dictated his age to Williams, many years afte the fact. There is nothing nefarious in Joseph Smith correcting his own slight mathematical miscalculations.

Two years later, Oliver Cowdery had Joseph's 1832 history in his possession when he began publishing history of the Church in late 1834 in the Latter-day Saints' Messenger and Advocate. Oliver clearly established Joseph's age as 14 ("the 15th year of his life") during the period of religious excitement (although Oliver ultimately never described the actual First Vision at this time). Once the date of the First Vision was correctly established it remained steady throughout all subsequent recitals as the "15th year" or "age 14."

Are the ages stated in Joseph's accounts of the First Vision "all over the place?"

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

All other accounts except the 1832 one state Joseph's age as 14 or that he was in his "fifteenth year"

The ages are not, as one critic states, "all over the place." ^[26] The only account produced by Joseph Smith that indicated a different age was the 1832 account (age 15 rather than 14, based upon a text insertion above the line by Frederick G. Williams after Joseph had already written his account). All remaining accounts indicate age 14 (the "15th" year).

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

In the 1832 history, the farther back in time Joseph Smith goes, the more inexact Joseph's dating scheme becomes

The 'one-year-off-the mark' dating anomaly of the 1832 First Vision account can best be understood by taking a look at all of the dates and time frame indicators that are provided within the document. It can then be seen that the farther back in time Joseph Smith goes, the more inexact his dating scheme becomes.

Notice that the date of the First Vision is an above-the-line insertion in the handwriting of Frederick G. Williams, meaning that it was not placed in the text initially but was added at a later time than the creation of the main text.

(17 years back in time)

"at the age of about ten years my father Joseph Smith Sr. moved to Palmyra" [23 Dec. 1815 – 23 Dec. 1816]

(15 years back in time)

"At about the age of twelve years my mind become seriously impressed" [23 Dec. 1817 – 23 Dec. 1818]

(12 years back in time)

"from the age of twelve years to fifteen I pondered many things in my heart" [23 Dec. 1817 – 23 Dec. 1821]

"while in <the> attitude of calling upon the Lord <in the 16th year of my age> a pillar of fire" [23 Dec. 1820 – 23 Dec. 1821]

for many days

about that time

after many days

(7 years back in time)

when I was seventeen years of age I called again upon the Lord . . . [and an] angel [appeared]. . . . it was on the 22d day of Sept. AD 1822

(5 years back in time)

the plates [I] obtained them not until I was twenty one years of age

in this year I was married . . . 18th [of] January AD 1827

on the 22d day of Sept of this same year I obtained the plates

in December following we moved to Susquehanna

Joseph Smith: "I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements"

We should carefully note that Joseph Smith correctly stated that he was "seventeen years of age" when the angel Moroni appeared to him on 22 September 1823, he got the time of that manifestation wrong by one year. A clue as to why this incorrect date was placed by the Prophet in this historical account can be found right in the 1832 document itself. Near the beginning of the narrative Joseph writes: "being in indigent circumstances [we] were obliged to labor hard for the support of a large family having nine children. And as it required the exertions of all that were able to render any assistance for the support of the family therefore we were deprived of the benefit of an education. Suffice it to say [that] I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements". Elder Orson Pratt once asked rhetorical questions of the Prophet to illustrate his meager level of formal education: "Had you been to college? No. Had you studied in any seminary of learning? No. Did you know how to read? Yes. How to write? Yes. Did you understand much about arithmetic? No. About grammar? No. Did you understand all the branches of education which are generally taught in our common schools? No." (Journal of Discourses, 7:220-21). And when Elder Pratt wrote specifically about the First Vision he was even more specific about the level of the Prophet's math skills, saying that he had "a very limited understanding of the elementary rules of arithmetic." (Orson Pratt, An Interesting Account of Several Remarkable Visions [Edinburgh, Scotland: Ballantyne and Hughes, 1840],—-).

In the 1838 history, Joseph got the year of his own brother's death wrong

The 1832 history is not the only one where the Prophet made a dating mistake that was one year off the mark. He did the same thing when he created the 1838 Church history, but this time he got the year of his own brother's death wrong. He erroneously remembered that it was 1824 instead of 1823. The significant thing about this particular dating blunder is that four years after the Prophet recorded the initial information he came to the realization that it was not correct and had his scribe, Willard Richards, make the appropriate adjustment. Perhaps the problem with the date was brought to the Prophet's attention by a member of his own family after the information had been printed and made available for public perusal [publication in May 1842; correction in December 1842].

Initial Manuscript Record (2 May 1838)

Alvin (who is now dead)

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin.

Publication ( 15 March 1842 / 2 May 1842)

Alvin, (who is now dead) (Times and Seasons, vol. 3, no. 10, 15 March 1842, 727).

In the year eighteen hundred and twenty-four my father's family met with a great affliction by the death of my eldest brother Alvin. (Times and Seasons, vol. 3, no. 13, 2 May 1842, 772).

Post-Publication Manuscript Correction (2 December 1842)

Alvin (who <died Nov. 19th: 1823 in the 25 year of his age.> is now dead) [the last three words are stricken out]

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin. [this year designation was not corrected by Willard Richards - whose editorial additions and notes end before this point in the manuscript]

A similar type of dating correction scenario, as mentioned above, may have taken place in connection with the 1832 history. Oliver Cowdery claimed that he had the Prophet's help in creating his December 1834 Church history article and despite the fact that he had the erroneously-dated 1832 document sitting in front of him [see paper on this subject] he provided the correct year for the Prophet's First Vision - "in the 15th year of his life" (i.e., between 23 December 1819 and 23 December 1820). And just nine months later the Prophet himself was telling a non-Mormon that the First Vision took place when he was "about 14 years old" (Joseph Smith diary, 9 November 1835).

Is there a case where Joseph stated that his age was 17 rather than 14 at the time of the First Vision?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

Some critics think so: One case in which the age in an 1835 account was mistakenly stated as age 17

An image from "mormoninfographics" is in circulation on the internet which mistakenly states that Joseph claimed that he was age 17 when the First Vision occurred. However, this was a misreading of Joseph Smith's 1835 journal entry, which clearly states that Joseph was age 14 at the time of the first vision, and age 17 at the time of Moroni's visit.

An anti-Mormon "mormoninfographic" which attempts to demonstrate that the ages of the first vision accounts are different. Since this was posted, the owner of "mormoninfographics" acknowledged and corrected this mistake by removing all of the ages from this particular graphic. ^[27]

Why is Joseph Smith's struggle with Satan not mentioned in the 1832 account of the First Vision?

Joseph Smith says in the official Church history account of the First Vision that directly before the theophany occurred he had a struggle with Satan, but this struggle is not mentioned in his 1832 recital of the experience

Is this evidence that this visionary tale evolved over time by becoming more dramatic and elaborate?

The 'struggle' motif is absent from the first known self-written account of the Prophet's visionary experience (1832) but it is also absent from his self-written Wentworth Letter account (1842). It is clear from the available documentary evidence that the Prophet did not feel constrained by the arbitrary rule of his modern critics that he must include every aspect of his First Vision story in every single retelling of it, and no reasonable person should be bothered that he doesn't.

The following timeline displays the 'struggle' material found in First Vision recitals that were produced during the Prophet's lifetime. The corresponding text from the 1832 document is also provided for purposes of comparison.

It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it

Several observations about the information presented below may prove useful.

• It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it - even after the official Church history account was written down (1838) and published (1842). He opted not to speak about that aspect of the story in the Wentworth Letter (1842), in a speech given before the Saints at the Nauvoo Temple (1843), and also when he conducted an interview with a non-Mormon newspaper editor (1843). Yet, he did briefly refer to that part of the story in a subsequent private conversation with a convert (1844).

• A careful comparison of texts indicates that the Prophet's Wentworth Letter was likely constructed by utilizing the content of Orson Pratt’s Interesting Account pamphlet.^[28] But even though Elder Pratt’s account refers directly to the 'struggle' theme, Joseph Smith chose not to include it within the Wentworth Letter.

• Even after Joseph Smith revealed details about his 'struggle' with the Adversary he did not include some of them in subsequent accounts. For instance, in 1835 he told of hearing somebody walking up behind him but this detail didn't ever appear again in the known recitals. Gathering darkness and the dread of sudden destruction are mentioned in the official 1838 rendering of events but then it disappears and is not seen in any later sources which were produced during the Prophet's lifetime.

September–November 1832

I cried unto the Lord for mercy. . . and while in the attitude of calling upon the Lord . . . a pillar of fire [or] light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God.

9 November 1835

I called on the Lord for the first time in the place above stated, or in other words, I made a fruitless attempt to pray. My tongue seemed to be swollen in my mouth, so that I could not utter. I heard a noise behind me like some one walking towards me. I strove again to pray, but could not. The noise of walking seemed to draw nearer. I sprang upon my feet and looked round, but saw no person or thing that was calculated to produce the noise of walking. I kneeled again, my mouth was opened and my tongue loosed. I called on the Lord in mighty prayer. A pillar of fire appeared above my head, which presently rested down upon me and filled me with unspeakable joy.

2 May 1838

I kneeled down and began to offer up the desires of my heart to God, I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me and had such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin but to the power of some actual being from the unseen world who had such a marvelous power as I had never before felt in any being, just at this moment of great alarm I saw a pillar of light exactly over my head above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound.

September 1840

He therefore, retired to a secret place in a grove, but a short distance from his father's house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind, and he was enabled to pray in feverency of the spirit, and in faith. And while thus pouring out his soul, anxiously desiring an answer from God, he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him.

June 1841

He, therefore, retired to a secret place, in a grove, but a short distance from his father's house, and knelt down and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him. The adversary benighted his mind with doubts, and brought to his soul all kinds of improper pictures and tried to hinder him in his efforts and the accomplishment of his goal. However, the overflowing mercy of God came to buoy him up, and gave new impulse and momentum to his dwindling strength. Soon the dark clouds disappeared, and light and peace filled his troubled heart. And again he called upon the Lord with renewed faith and spiritual strength. At this sacred moment his mind was caught away from the natural objects with which he was surrounded, and he was enwrapped in a heavenly vision.

1 March 1842

I retired to a secret place in a grove and began to call upon the Lord, while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision.

11 June 1843

he went into the grove & enquired of the Lord which of all the sects were right.

29 August 1843

I kneeled down, and prayed, saying, O Lord, what Church shall I join? Directly I saw a light.

24 May 1844

Went into the Wood to pray, kneels himself down, his tongue was close[d,] cleave[t]h to his roof—could utter not a word, felt easier after awhile—saw a fire toward heaven came near and nearer. . . . the fire drew nigher, rested upon the tree, enveloped him[, and] comforted [him].

Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Why does Joseph Smith's 1832 account of the First Vision not mention two personages?

Although the 1832 account does not specifically indicate that the Father appeared, He is mentioned

The theophany portion of the 1832 account does not specifically indicate that the Father appeared to Joseph Smith together with Jesus Christ. The relevant text (in its original form) reads as follows:

a piller of fire light above the brightness of the sun at noon day c[a]me down from above and rested upon me and I was filled with the spirit of god and the <Lord> opened the heavens upon me and I saw the Lord and he spake unto me saying Joseph <my son> thy sins are forgiven thee. go thy <way> walk in my statutes and keep my commandments behold I am the Lord of glory I was crucifyed for the world that all those who believe on my name may have Eternal life <behold> the world lieth in sin and at this time and none doeth good no not one they have turned asside from the gospel and keep not <my> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father.^[29]

Even though the Savior makes a direct reference to the Father there is no indication in this portion of the 1832 document that God appeared to Joseph Smith alongside His Son.

The same pattern exists in the Book of Mormon with Lehi's vision of God on His throne

This type of pattern is seen in the Book of Mormon, translated in 1829: The Book of Mormon begins (1 Nephi 1꞉8-10) with Lehi's vision of God on His throne. One [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both God the Father and Christ.

Is there any reference to God the Father being present in Joseph Smith's 1832 account?

Pearl of Great Price Central, Joseph Smith - History Insight #9: Did Both the Father and the Son Appear to Joseph Smith in the First Vision?

A significant phrase in the introductory paragraph is associated with the First Vision: "receiving the testimony from on high"

There is a very significant phrase located in the introductory paragraph of the Prophet's historical narrative. There he indicates that the 1832 document is . . .

A History of the life of Joseph Smith Jr. an account of his marvilous experience and of all the mighty acts which he doeth in the name of Jesus Ch[r]ist the son of the living God of whom he beareth record and also an account of the rise of the church of Christ in the eve of time according as the Lord brough<t> [it] forth and established [it] by his hand <firstly> he receiving the testamony from on high secondly the ministering of Angels thirdly the reception of the holy Priesthood by the ministring of Aangels to adminster the letter of the Gospel—<—the Law and commandments as they were given unto him—>and the ordinencs, forthly a confirmation and reception of the high Priesthood after the holy order of the son of the living God.

This paragraph not only introduces the document with a heavy emphasis on the Son of God but it also chronologically outlines four inaugural events of the Restoration.

FIRST: Reception of "the testimony from on high"—First Vision

SECOND: The "ministering of angels"—Moroni visitations

THIRD: Reception of the Holy Priesthood to administer the letter of the gospel—Aaronic priesthood

FOURTH: Reception of the High Priesthood after the order of the Son—Melchizedek priesthood

This 1832 phraseology corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove

The significant phrase in the introductory paragraph is the one associated with the First Vision—"receiving the testimony from on high" (spelling standardized). When this phrase is placed in conjunction with the Prophet's 1835 and 1838 accounts of the First Vision it becomes obvious that the 1832 phraseology closely corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove.

(1832 ACCOUNT)

firstly . . . receiving the testimony from on high

(1835 ACCOUNT)

He [God the Father] testified unto me that Jesus Christ is the Son of God

(1838 ACCOUNT)

[He] said...This is my beloved Son

The Father's identification of Jesus Christ as His Son was His "testimony" of Him.

Critics have objected that—in their minds—the phrase "from on high" cannot be so easily equated with God the Father. But there is a sizable amount of corroborating evidence for this idea. Consider the following points of connection.

• 3 Ne. 11:3, 5-7 - between April and June 1828

The Father's voice . . . came out of heaven [i.e., 'from on high'] and testified of His Beloved Son.

• D&C 20:16 - April 1830

Joseph Smith stated, "the Lord God has spoken it; and we . . . have heard . . . the words of the glorious Majesty on high."

• Matthew, Mark, Luke, 1 Peter - between 8 March 1831 and 24 March 1832

There are five New Testament scriptures (which Joseph Smith would have been familiar with from his work on the JST) that have distinct parallels to the First Vision story. Jesus Christ's Old World disciples heard the Father's voice come "from heaven" (Mt. 3:17; Mk. 1:11; Lk. 3:22; 2 Pt. 1:17-18) [i.e, 'from on high'] or "out of the cloud" (Mt. 17:5) [i.e., 'from on high'] and in each of these instances the Father testified of His Son and employed the same phraseology that Joseph Smith said He utilized during the First Vision

• JST John 1:18/19 - between 20 November 1831 and 16 February 1832

And no man hath seen God at any time, except he [i.e., God the Father] hath borne record of the Son.

• 1832 First Vision account - between 22 September 1832 and 27 November 1832

receiving the testimony from on high

• D&C 93:15 - 6 May 1833

Mention is made of the Father's voice being heard "out of heaven."

• Patriarchal Blessing - 9 December 1834

When the Prophet received his Patriarchal Blessing on 9 December 1834 he was reminded by the Patriarch (his father) that during his "youth" he had "heard [God's] voice from on high."

Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account

This chronological evidence points to the conclusion that Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account.

"The Lord opened the heavens and I saw the Lord"

There is another line from the 1832 account that may be referring to two people:

I was filled with the spirit of God, and the Lord opened the heavens upon me and I saw the Lord

It has been argued that the seperation of "Lord" into two may be referring to the Lord God [i.e., the Father] and the Lord Jesus Christ. Three pieces of evidence can be used to argue for this interpretation.

• Evidence #1 - The separation of "Lord" is used in scripture in Psalm 110:1 to refer to two distinct, divine individuals. As John Welch and James Allen have argued, if David can do this, so can Joseph.^[30] This connection becomes more plausible when we realize that Joseph would have either recently been working on or completed Psalms in his Inspired Translation of the Bible at this time.

Some critics have taken issue with this evidence for the interpretation—claiming that since Psalm 110:1 was originally written in Hebrew with two different words for Lord (rendering "Lord" and "LORD" in all caps for the second mention) that the argument fails.^[31]

Robert S. Boylan has responded by showing how Psalm 110:1 is the most quoted, echoed, and/or alluded to passage in the New Testament which Joseph would have been working on revising in his Inspired Translation of the Bible. He then shows that the revelations in Doctrine and Covenants leading up chronologically to the publication of the history containing the 1832 account of Joseph’s vision deliberately echo that verse (Doctrine and Covenants 20:24; 49:5-6; 76: 20, 23). If Joseph were familiar with that verse close to the publication of the account by way of the Old and/or New Testament and as echoed in his revelations published in the Doctrine and Covenants, it seems reasonable to assume that he could have used that verse as a template for rendering his account of events surrounding the First Vision.^[32] This is even if one mention is capitalized and the other not. If the structure is deliberate and clear (and it appears so), then it seems odd to be upset that Joseph doesn't use capitals for the second "Lord" he writes about.

• Evidence #2 - The successive appearance of personages in other accounts (such as the 1835 account).

The 1832 account may be read to have a successive appearance of personages, one after the other. This is strengthened by the 1835 accounts mention of successive appearance. Further evidence of this in the 1832 account may be that Joseph was "filled with the spirit of God" before he mentions "the Lord".

• Evidence #3 - Joseph used "Lord" to refer to God and not just Jesus Christ in the 1832 account.

Some have argued that the 8 uses of Lord in the 1832 account all refer to Jesus Christ.^[33] There are at least three references that may be read otherwise:

A History of the life of Joseph Smith Jr. an account of his marvilous [sic] experience and of all the mighty acts which he doeth in the name of Jesus Christ the son of the living God of whom he beareth record and also an account of the rise of the Church of Christ in the eve of time according as the Lord brought forth and established by his hand.

A separation of "Christ" and "the Lord." This is able to be read with Christ or the Father as the Lord.

My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith, and there was no society or denomination that was built upon the gospel of Jesus Christ as recorded in the New Testament.

Joseph may be referring to coming to the Lord (i.e., the Father) and the gospel of Christ.

The third plausible evidence of the Father as Lord is the ending of the account:

My soul was filled with love, and for many days I could rejoice with great joy. The Lord was with me, but I could find none that would believe the heavenly vision. Nevertheless, I pondered these things in my heart.

The reference here is vague enough that it cannot be conclusively read one way or the othe—especially with the just-cited mention of the Lord.

Why did the Prophet construct the 1832 narrative in a manner such as to exclude explicit mention of the Father's appearance?

Analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations

Since it can be concluded from the above documentary evidence that Joseph Smith did indeed make an oblique reference to the appearance of the Father in his 1832 history the question becomes—Why did the Prophet construct the 1832 narrative in the manner that he did (so as to exclude explicit mention of the Father's appearance)? A careful analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations. The apostle Stephen's view of both the Father and the Son is clearly utilized by the Prophet in one section of the 1832 text but, more importantly, Joseph Smith told the actual theophany portion of this narrative in language that very closely corresponds to the apostle Paul's vision of Jesus Christ (Acts 26).^[34] .

The apostle Paul did not report that he saw the Father alongside the Son

On this reading, the Father is not explicitly mentioned as making an appearance in the theophany portion of the 1832 First Vision account because Joseph Smith patterned that part of his narrative after the vision of Jesus Christ experienced by the apostle Paul.

Paul did not report that he saw the Father alongside the Son, and so it is logical that this is the reason why Joseph Smith did not explicitly mention the Father's appearance in his text either. The Prophet's strong sense of connection with Paul's visionary experience is referred to by him right in his 1838 First Vision account. The context of this connection is the persecution experienced by both men for speaking publicly about a heavenly manifestation. Joseph Smith relates in his 1838 history that he was informed by a clergyman that his vision was "all of the devil." This piece of information may help to explain why the Prophet chose to couch his first known written account of his vision in heavy biblical language and imagery. He may have hoped that by doing this his story would have a better chance of being accepted amongst a populace that was steeped in biblical content.

Gospel Topics: "There are other, more consistent ways of seeing the evidence."

The Gospel Topics Essay touching on the first vision touches on another way of looking at the evidence. It focuses on the awkward repetition of the word "Lord" and how this may have been Joseph's perhaps uneducated way of stating the order of appearance of the personages:

Embellishment. The second argument frequently made regarding the accounts of Joseph Smith’s First Vision is that he embellished his story over time. This argument focuses on two details: the number and identity of the heavenly beings Joseph Smith stated that he saw. Joseph’s First Vision accounts describe the heavenly beings with greater detail over time. The 1832 account says, “The Lord opened the heavens upon me and I saw the Lord.” His 1838 account states, “I saw two Personages,” one of whom introduced the other as “My Beloved Son.” As a result, critics have argued that Joseph Smith started out reporting to have seen one being—“the Lord”—and ended up claiming to have seen both the Father and the Son.

There are other, more consistent ways of seeing the evidence. A basic harmony in the narrative across time must be acknowledged at the outset: three of the four accounts clearly state that two personages appeared to Joseph Smith in the First Vision. The outlier is Joseph Smith’s 1832 account, which can be read to refer to one or two personages. If read to refer to one heavenly being, it would likely be to the personage who forgave his sins. According to later accounts, the first divine personage told Joseph Smith to “hear” the second, Jesus Christ, who then delivered the main message, which included the message of forgiveness.10 Joseph Smith’s 1832 account, then, may have concentrated on Jesus Christ, the bearer of forgiveness.

Another way of reading the 1832 account is that Joseph Smith referred to two beings, both of whom he called “Lord.” The embellishment argument hinges on the assumption that the 1832 account describes the appearance of only one divine being. But the 1832 account does not say that only one being appeared. Note that the two references to “Lord” are separated in time: first “the Lord” opens the heavens; then Joseph Smith sees “the Lord.” This reading of the account is consistent with Joseph’s 1835 account, which has one personage appearing first, followed by another soon afterwards. The 1832 account, then, can reasonably be read to mean that Joseph Smith saw one being who then revealed another and that he referred to both of them as “the Lord”: “the Lord opened the heavens upon me and I saw the Lord.”

Joseph’s increasingly specific descriptions can thus be compellingly read as evidence of increasing insight, accumulating over time, based on experience. In part, the differences between the 1832 account and the later accounts may have something to do with the differences between the written and the spoken word. The 1832 account represents the first time Joseph Smith attempted to write down his history. That same year, he wrote a friend that he felt imprisoned by “paper pen and Ink and a crooked broken scattered and imperfect Language.” He called the written word a “little narrow prison.” The expansiveness of the later accounts is more easily understood and even expected when we recognize that they were likely dictated accounts—an, easy, comfortable medium for Joseph Smith and one that allowed the words to flow more easily.^[35]

Read the full article here.

Did any of Joseph's scribes ever say anything about Joseph's story of the vision changing over time?

Joseph's scribe Frederick G. Williams never mentioned anything about Joseph's story "evolving" over time

It is worthwhile to note that the scribe for the material which directly precedes and follows after the 1832 First Vision narrative—Frederick G. Williams—never mentioned anything about Joseph Smith's story evolving over time and becoming more elaborate with the so-called 'addition' of the Father.

Williams was a resident of Quincy, Illinois when the First Vision account which explicitly refers to the Father was published in Nauvoo, Illinois on 1 April 1842. It is known that Williams was with the Prophet in Nauvoo shortly before his death on 10 October 1842 but during the intervening six months there is no known objection from Frederick to the content of the printed text. Why not? Williams was the person who wrote down the words in the introductory remarks of the 1832 document that talk of Joseph Smith receiving "the testimony from on high" during the First Vision. And it is known that Frederick was accompanying four LDS missionaries who, in November 1830, were teaching the citizens of Painesville, Ohio that Joseph Smith had seen "God" personally (see the 1830 statement about seeing "God").

Williams was a member of the First Presidency of the Church on 9 November 1835 when Joseph Smith was teaching a non-Mormon that there were two personages who appeared during the First Vision (see Joseph Smith diary, 9 November 1835). Frederick probably never drew attention to a so-called 'discrepancy' between what Joseph Smith taught in 1832, 1835, 1838, and 1842 because he knew that there wasn't one; he knew that the words of the Father spoken during the vision were referred to right in the text that he had written down in 1832.

Joseph's scribe Oliver Cowdery never mentioned anything about Joseph's story changing

Oliver Cowdery is another person who was in a position to know if the Prophet's First Vision story had changed over time by the addition of the Father. But he never mentioned any such 'discrepancy'. Cowdery had possession of the 1832 First Vision account when he wrote and published a series of Church history letters in December 1834 and February 1835 and so he was fully aware of the explicit mention of Christ's appearance and he also would have known of the introductory remark which refers to "the testimony from on high" being delivered during this event. Cowdery became the Associate or Assistant President of the entire Church on 5 December 1834 (Encyclopedia of Mormonism, 1653), and thus he would have been in the highest office of Church authority when the Prophet was teaching about one year later that two personages appeared during the First Vision (Joseph Smith diary, 9 November 1835).

Even after both Fredrick G. Williams and Oliver Cowdery became disaffected with Joseph Smith, they never claimed his story of the First Vision had mutated or changed over time

Both Fredrick G. Williams and Oliver Cowdery had reason to feel animosity toward Joseph Smith and the Church since they were both excommunicated in the late 1830's. But neither of these men - even after their reinstatements into full fellowship - ever pointed to any 'creative editing' of the Prophet's First Vision story to sound more impressive and dramatic.

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), . John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) . ( Index of claims ) Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120–128. Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 154.( Index of claims ) Dan Vogel, "The Earliest Mormon Concept of God," in Line Upon Line: Essays on Mormon Doctrine, edited by Gary James Bergera, (Salt Lake City: Signature Books, 1989), 17–33. Watchman Fellowship, The Watchman Expositor (Page 3) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Was Joseph Smith's First Vision Vision set in heaven or on earth?

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration

a piller of fire light above the brightness of the sun at noon day come down from above and rested upon me and I was filled with the spirit of god and the Lord opened the heavens upon me and I saw the Lord and he spake unto me...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Some have seen a discrepancy between the location of Deity in the Prophet's 1832 and 1838 First Vision accounts. The 1838 version says that the Prophet saw two Personages standing in the air above the earth, within his proximity. But the 1832 version is not so clear—it seems to locate Deity in heaven.

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration. A myopic focus on a limited number of historical documents can only lead to misunderstanding of the past and a twisted sense of the message that the author is trying to convey.

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures. And at this point in his manuscript he utilized Acts 7꞉55-56 to tell his story. It reads:

But [Stephen], being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

The Greek text that underlies the KJV translation says that Stephen looked into "heaven" (ouranos - 'the sky'; by extension: 'heaven'; also translated as 'air') and saw the "heavens" (the same Greek word - ouranos) opened. Thus, Stephen did not necessarily see Deity in their celestial abode - far beyond the confines of the earth - but rather standing above him in the air.

When Joseph Smith says in the 1832 First Vision account that he saw the Lord after the "heavens" (he uses the plural form) were opened he seems to be expressing the same idea that is found in the New Testament text.

Notice that the physical proximity of the Personages is established in the Prophet's 1835 recital: the pillar of fire can be physically seen in the air; the pillar of fire physically descends and rests upon Joseph; the pillar of fire has contact with physical objects that surround Joseph; two Personages are seen in the midst of this pillar of fire. Notice also that in the 1844 account the Prophet indicates that he could see with his natural eyesight the pillar "toward heaven", or up in the air. A glance at the 1840 account also shows that the phrase "in the heavens above" simply means "a considerable distance" up in the sky - it is not a reference to the celestial abode of Deity.

1832

• a pillar of fire light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God and the Lord opened the heavens upon me and I saw the Lord and he spake unto me.

1835

A pillar of fire appeared above my head; which presently rested down upon me, and filled me with unspeakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed.

1838

I saw a pillar of light exactly over my head above the brigtness of the sun, which descended gradually until it fell upon me. . . . When the light rested upon me I saw two personages (whose brightness and glory defy all description) standing above me in the air.

1840

he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him; and as it drew nearer, it increased in brightness and magnitude, so that, by the time that it reached the tops of the trees, the whole wilderness, for some distance around was illuminated in a most glorious and brilliant manner. He expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but perceiving that it did not produce that effect, he was encouraged with the hope of being able to endure its presence. It continued descending slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwapped in a heavenly vision, and saw two glorious personages.

1842

while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages who exactly resembled each other in features, and likeness, surrounded with a brilliant light which eclipsed the sun at noon-day.

1843

Directly I saw a light, and then a glorious personage in the light, and then another personage.

1844

saw a fire toward heaven came near and nearer; saw a personage in the fire . . . the fire drew nigher, Rested upon the tree, enveloped him comforted.

Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Joining other churches—"thy sins are forgiven thee"

saying Joseph my son thy sins are forgiven thee. go thy way walk in my statutes and keep my commandments behold I am the Lord of glory I was crucifyed for the world that...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does the 1832 account of the First Vision not prohibit Joseph from joining any church?

The 1832 First Vision account does not portray the Lord giving Joseph Smith an injunction against joining any church

The 1832 account of the First Vision does not portray the Lord as announcing that all the creeds were corrupt. These details do not show up until the 1838 account. Is this evidence that the Prophet's story evolved over time?

The claim that Joseph Smith's 1832 First Vision story does not contain a divine injunction against joining any churches does not take evidence within the document itself into proper consideration. The information is implicit instead of explicit, but it is there nevertheless. This point cannot be legitimately used as evidence of an evolving storyline.

Joseph went to pray in the grove because he had concluded that the behavior of the churches was not in accordance with the Bible

A quick look at the 1832 First Vision text reveals how untenable this claim is. Joseph Smith states that before he went into the woods to pray he had concluded in his own mind that "those of different denominations [which he was personally acquainted with]. . . did not adorn their profession by a holy walk and godly conversation agreeable to what [he] found contained in [the Bible] . . . . [There were] contentions and divisions [among them] . . . . [T]hey had apostatised from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament."

Jesus Christ informed Joseph in the 1832 account that "they draw near to me with their lips while their hears are far from me"

Then, when Jesus Christ Himself made a personal appearance to Joseph in the grove, He informed the young boy that -

"the world lieth in sin at this time and none doeth good no not one they have turned aside from the gospel and keep not <my> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father"

To summarize:

• Joseph Smith could not find a church that he thought was adhering to biblical teachings.
• Jesus Christ confirmed Joseph Smith's observation by saying that the entire world was in a sinful, ungodly condition; they did not keep divine commandments; they had turned aside from the gospel—"not one" person was doing good in His estimation.
• Jesus Christ said that those who professed Christianity were in a state of hypocrisy.
• Jesus Christ said that He was angry with the inhabitants of the earth and was contemplating their punishment.

This is an unambiguous indication on the Lord's part that joining any of the denominations would be unacceptable

How can critics possibly see this as anything other than a forceful and unambiguous indication on the Lord's part that joining any of the Christian denominations would be an unacceptable path for Joseph to take? Notice in the remainder of the 1832 text that Joseph says he felt great joy and love because of his experience and pondered the things which he had seen and heard during the vision . . . but during an interval of several years he did NOT join any church. Why?

As the 1832 text so plainly says—Joseph Smith believed that Christians had turned aside from the gospel; Jesus Christ confirmed that Christians had turned aside from the gospel; Joseph was therefore provided with a set of golden plates that contained writings which were "engrave[d] by . . . the servants of the living God." The 1832 account speaks three times of the "work" that God wanted Joseph Smith to do, while the 1838 account explicitly connects this "work" with the bringing forth of "the everlasting gospel." The 1842 First Vision account ties all of these themes together. There the Prophet relates: "I was expressly commanded to 'go not after them,' at the same time receiving a promise that the fulness of the gospel should at some future time be made known unto me."

Jesus Christ said that He would bring to pass "that which hath been spoken by the mouth of the prophets and apostles"

Another indication from the 1832 document that Joseph Smith knew from the First Vision event that he should not join any of the churches can be found in something the Savior said to him. Jesus Christ explained that He was going to take action against the situation the world was currently in by "bring[ing] to pass that which hath been spoken by the mouth of the prophets and Ap[o]stles." What did this statement mean? In a canonized text written at approximately the same time as the 1832 First Vision account (September 1832) the following phraseology is found:

1. A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high.
2. Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints . . . . (D&C 84꞉1-2).

The Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church

In other words, the Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church. This viewpoint is bolstered by several instances where the Prophet utilized the same phraseology used by the Lord during the First Vision to speak about the Restoration.

• The work of the Lord in these last days, is one of vast magnitude and almost "beyond the comprehension of mortals. Its glories are past description, and its grandeur unsurpassable. It is the theme which has animated the bosom of prophets and righteous men from the creation of the world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in Christ Jesus, whether in heaven or on the earth, shall be gathered together in Him, and when all things shall be restored, as spoken of by all the holy prophets since the world began".^[36]

• "I . . . hold the keys of the last kingdom, in which is the dispensation of the fullness of all things spoken by the mouths of all the holy Prophets since the world began".^[37]

• "in the last days, . . . that which shall precede the coming of the Son of Man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began".^[38]

• "the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient order of things restored"^[39]

• "when the purposes of God shall be accomplished: when ‘the Lord shall be King over the whole earth,’ and ‘Jerusalem His throne.’ ‘The law shall go forth from Zion, and the word of the Lord from Jerusalem.’ This is the only thing that can bring about the ‘restitution of all things spoken of by all the holy Prophets since the world was’—‘the dispensation of the fullness of times, when God shall gather together all things in one’."^[40]

• "the last dispensation, . . . bringing to pass the restoration spoken of by the mouth of all the Holy Prophets . . . . the restitution of all things spoken of by the holy Prophets be brought to pass".^[41]

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) Chapter 8. ( Index of claims ) Internet Wikipedia "First Vision" article (as of 16 January 2007).

Did Joseph Smith join the Methodist, Presbyterian, or Baptist churches between 1820 and 1830 despite the claim made in his 1838 history that he was forbidden by Deity from joining any denomination?

Nobody who has charged Joseph Smith with joining a church between 1820 and 1830 has ever produced any authentic denominational membership record that would substantiate such a claim

Three of the primary sources that charge Joseph Smith with joining sectarian churches between 1820 and 1830 were produced in the latter part of the nineteenth century, over a half-century after the First Vision. None of the three are contemporary records; the earliest one was written 50 years after the First Vision took place.

• Fayette Lapham claimed that Joseph had joined the Baptist Church.
• Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church.
• S.F. Anderick claimed that Joseph Smith joined the Presbyterian Church.

We must note too that none of these sources confirms the others—they all discuss different denominations and different time frames. Thus, the stories are not mutually reinforcing.

Eyewitness reminiscences and contemporary records provide strong evidence that these claims are not valid and, therefore, do not reflect historical reality. The three sources are all late, and all from hostile voices.

Did Joseph Smith become a baptized member of the Baptist Church in 1822?

Fayette Lapham claimed to have learned this from Joseph Smith, Sr. 50 years after the First Vision had occurred

Fayette Lapham claimed to have interviewed Joseph Smith Sr. in 1829-30, and published a report forty years later. In it, he reported:

About this time [1822, perhaps as late as 1824] he [Joseph, Jr.] became concerned as to his future state of existence, and was baptized, becoming thus a member of the Baptist Church.^[42]

There are no records to support the claim that Joseph joined the Baptist Church

The Lapham source is secondhand at best—putting forward information that reportedly came from the Prophet's father. There are no records beyond this late, second-hand recollection to support this claim.

Did Joseph Smith become a member of the Methodist Church while he was translating the Book of Mormon?

In 1879, 59 years after the First Vision, Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church while translating the Book of Mormon

Joseph and Hiel Lewis were cousins of Emma Hale Smith; they would have been aged 21 and 11 respectively in 1828:

...while he, Smith, was in Harmony, Pa., translating his book....that he joined the M[ethodist] [Episocpal] church. He presented himself in a very serious and humble manner, and the minister, not suspecting evil, put his name on the class book, the absence of some of the official members, among whom was the undersigned, Joseph Lewis, who, when he learned what was done, took with him Joshua McKune, and had a talk with Smith. They told him plainly that such a character as he was a disgrace to the church, that he could not be a member of the church unless he broke off his sins by repentance, made public confession, renounced his fraudulent and hypocritical practices, and gave some evidence that he intended to reform and conduct himself somewhat nearer like a christian than he had done. They gave him his choice, to go before the class, and publicly ask to have his name stricken from the class book, or stand a disciplinary investigation. He chose the former, and immediately withdrew his name. So his name as a member of the class was on the book only three days.—It was the general opinion that his only object in joining the church was to bolster up his reputation and gain the sympathy and help of christians; that is, putting on the cloak of religion to serve the devil in.^[43]

There is a difference between attending Methodist services and formally joining the Methodist Church

Note that Joseph did not inscribe himself, but the Methodist minister added Joseph's name to the class book. It is not surprising that Joseph might have attended Methodist services: Emma's family was involved in Methodism, she was related to Methodist ministers, and Joseph at this period was living on the Hale family's farm. The Hales had serious reservations about their new son-in-law, who claimed by this point to have the Book of Mormon plates in his possession. It would be natural for him to attend worship services with them if only to reassure them that he was not hostile to religion.

Joseph Lewis described himself as one of the "official members", indicating the Joseph was not a member of the church

It is telling, though, that as soon as Joseph Lewis learned that Joseph had attended, he quickly took steps to disassociate the church from a person he saw as an imposter: note too that Lewis describes himself (rather than Joseph) as one "of the official members." A study of Methodist procedure makes it extremely unlikely that Joseph could have been a member of the Church, especially for only three days.

The Lewis source presents a scenario that was directly contradicted in print by an adult eyewitness who was a Methodist church officer. It is certainly possible that Joseph attended a Methodist meeting with his wife and in-laws: even in the Lewis' telling, however, he was quickly made to understand that he was not wanted, and he persisted in his own beliefs rather than continue with them.

Main article: Methodist membership procedures and Joseph Smith

See also: Joseph became "partial to the Methodist sect" in 1820

Did Joseph Smith join the Presbyterian Church after the First Vision?

S.F. Anderick claimed in 1887, 67 years after the First Vision, that Joseph Smith had joined the Presbyterian Church in the 1820s

S.F. Anderick (1887):

When Jo[seph Smith] joined the Presbyterian Church, in Palmyra village, it caused much talk and surprise, as he claimed to receive revelations from the Lord.^[44]

Joseph likely attended the Presbyterian Church with his family, but no record exists of him being an actual member of the congregation

As Dan Vogel notes, "Because Lucy Smith and three of her older children joined the Presbyterian Church, together with the possibility that Joseph Jr. may have attended some meetings with other family members, some observers may have assumed Joseph Jr. was also a member."^[45] (Vogel notes that Lorenzo Saunders claimed in 1884 that he attended Sunday School with Joseph at the Presbyterian Church, and so that attendance (without formal membership) may be the source for this reminiscence.^[46]

The Anderick source may simply be recalling an occasion when the young Prophet attended a church service with his Presbyterian mother and siblings.

Questions: Are there contemporary witnesses that confirm that Joseph Smith didn't join any church after the First Vision?

Eyewitness sources indicated that Joseph Smith was not formally attached to any church, and had rejected all of them

The eyewitness sources that follow below indicate that up until the time that Joseph Smith announced the existence of the golden plates of the Book of Mormon to his family (23 September 1823) he was not formally attached to any church, but had instead publicly rejected all of them and manifested his desire NOT to join their ranks. Some are contemporaneous, others are later remembrances, but the hostile and friendly voices are clear that he had no denominational affiliation.

Reminiscence Around 1820

Pomeroy Tucker (a non-Mormon critic who knew Joseph Smith in Palmyra, New York) said that Joseph joined the Methodist probationary class in Palmyra but soon "withdrew from the class" without being converted; announcing that "all the churches [were] on a false foundation."^[47] This information corresponds with historical details dated by Joseph Smith at around 1820.

Main article: Joseph Smith and Methodist camp meetings

Reminiscence of Fall 1823

Lucy Mack Smith:

Joseph Smith's mother recalled in her autobiography that shortly after her son Alvin died on 19 November 1823 Joseph "utterly refused" to attend church services with the intent to convert, and he made the specific request: "do not ask me to join them. I can take my Bible, and go into the woods, and learn more in two hours, than you can learn at meeting in two years, if you should go all the time."^[48]

As can be seen by the continuing chronological sources which follow, Joseph Smith and his associates were teaching from 1825 to 1832 that the Prophet did not belong to any church between the years 1825 and 1827.

Reminiscence Concerning 1825

Josiah Stowell, Jr. (a non-Mormon):

I will give you a short history of what I know about Joseph Smith, Jr. I have been intimately acquainted with him about 2 years. He then was about 20 years old or thereabout. I also went to school with him one winter. He was a fine, likely young man and at that time did not profess religion.^[49]

Reminiscence Concerning 1827

Peter Bauder:

In 1827 David Marks (a non-Mormon minister) went to Palmyra and Manchester, New York where he "made considerable inquiry respecting . . . [Joseph] Smith" and learned from "several persons in different places" that Joseph was "about 21 years [old]; that previous to his declaration of having found the plates he made no pretensions to religion."^[50]

Reminiscence Concerning 1830

In October 1830 Peter Bauder (a non-Mormon minister) spoke directly to the Prophet. Bauder commented: "he could give me no Christian experience," meaning that he did not belong to any church before his experience with the angel and plates in September 1823.^[51]

Contemporary Document - 1830

Observer and Telegraph (newspaper):

Four LDS men from New York state taught that at the time the angel appeared to Joseph Smith (22 September 1823) he "made no pretensions to religion of any kind."^[52]

Contemporary Document - 1831

Palmyra Reflector (newspaper):

The editor of a Palmyra, New York newspaper claimed that he has been "credibly informed," and was "quite certain," that "the prophet . . . never made any serious pretensions to religion until his late pretended revelation"—meaning the Book of Mormon, which was made known among Palmyra's residents in the Fall of 1827.^[53]

Contemporary Document - 1832

Orson Pratt:

Orson Pratt and Lyman Johnson taught on 8 April 1832 that "in 1827 a young man called Joseph Smith of the state of New York, of no denomination [i.e., not belonging to a church], but under conviction, inquired of the Lord . . . [and] an angel [appeared to him] . . . who gave information where the plates were deposited."^[54] Pratt clarified in a much later statement that between 1820 and 1823 Joseph Smith "was not a member of any church."^[55]

Thus, a great deal of contemporary evidence disproves the late, second hand claims.

See also: Joseph Smith and Methodist camp meetings

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 35, 342n78, 348n130. ( Index of claims ) (sources: Lapham, Turner, Lewis) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 18, 487n62-63 (PB) ( Index of claims ) John A. Matzko, "The Encounter of Young Joseph Smith with Presbyterianism," Dialogue 40/3 (2007): 68. MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm (source: Lewis) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 253, n51. ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article) Primary Sources Baptist: Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466. Methodist: Hiel Lewis, "That Mormon History. Reply to Elder Cadwell," Amboy Journal [Illinois] 24 (6 August 1879): 1; reproduced in Vogel, Early Mormon Documents 4:314–316. Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306. Presbyterian: Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.

New Dispensation?

Why doesn't Joseph Smith's 1832 First Vision account mention a "new dispensation"?

The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation

One critical author states, "Joseph [Smith] added new elements to his later narratives that are not hinted at in his earlier ones. His first vision evolved from a forgiveness epiphany [1832 account] to a call from God the Father and Jesus Christ to restore the true order of things [1842 account]."

Taken altogether, the above information reveals that Joseph Smith considered his initial calling to have come directly from Deity in the Sacred Grove in 1820—not at some later time. The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation.

The unsustainable nature of this argument becomes glaringly apparent once the 1832 First Vision account is carefully scrutinized and other historic LDS documents are taken into consideration

In Joseph Smith's 1832 account he plainly states that before the First Vision took place he was of the opinion that "mankind . . . had apostatized from the true and living faith, and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament." When the Prophet saw Jesus Christ face to face during the First Vision experience the Savior verified what Joseph had previously believed by saying, "the world lieth in sin at this time and none doeth good; no, not one. They have turned aside from the gospel and keep not my commandments" (emphasis added).

During the lifetime of Joseph Smith the word DISPENSATION was defined in a popular English dictionary in the following manner: "a system of principles and rites enjoined [or dispensed or bestowed]; as . . . the gospel dispensation; including . . . the scheme of redemption by Christ."^[56] As noted above, Jesus Christ informed Joseph Smith that mankind had turned aside from the gospel and no longer kept His commandments. He then issued a directive straight to Joseph Smith by saying, "Walk in my statutes and keep my commandments" (emphasis added). This is clearly a new beginning; the Lord enjoined His ‘system of principles’ or ‘scheme of redemption’ upon Joseph Smith. This act qualifies—by definition—as a new dispensation of the gospel.

Was this early nineteenth-century dispensation of the gospel meant only for the benefit of Joseph Smith? In writing out the 1832 account the Prophet utilized some very specific wording when he said that "the world of mankind . . . . had apostatized" and he mourned for "the sins of the world." In his perspective "no society or denomination . . . built upon the gospel." And when the Lord spoke to Joseph during the vision He emphasized that this situation was on a universal scale saying, "the world lieth in sin at this time and none doeth good; no, not one." Thus, the 1832 account definitely describes a universal apostasy—and it makes no sense that the Savior would inaugurate a dispensation of His gospel only for the sake of one individual when innumerable humans were in need of salvation.

A glance at the chronological record of history reveals that there is plenty of evidence pointing to the fact that Joseph Smith's call to serve as the leading prophet of the last dispensation came at the time of the First Vision

• William Smith appears to have heard his brother Joseph Smith state to the entire Smith family on 22 September 1823 that during his First Vision: "that being [i.e., the ‘personage’ in the light] pointed him [i.e., Joseph Smith] out as the messenger to go forth and declare His truth to the world; for ‘They had all gone astray.’"^[57]

• In the Articles and Covenants of the Church - written in April 1830 - Joseph Smith speaks of his being "called of God" (D&C 20꞉2) and shortly thereafter refers to the First Vision/Book of Mormon sequence of events (see vss. 5–6; emphasis added).

• Joseph Smith recorded a revelation in October 1830 wherein the Lord issued a formal "call" to laborers in His "vineyard" and thereafter utilized distinct phraseology that is found in the 1832 and 1838 First Vision accounts (D&C 33:3-4, 6, 8, 9, 11, 12, 17-18 / compare with the 1835 hymn by William W. Phelps).

• In the Book of Commandments/Doctrine and Covenants introduction—provided on 1 November 1831—the Lord Himself stated: "Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments" (D&C 1:17; emphasis added). This can be identified as a First Vision text by comparing it with Joseph Smith's 1832 First Vision account and Levi Richards' 1843 record of a First Vision statement made by the Prophet in Nauvoo, Illinois.

• Lorenzo Snow heard Joseph Smith speak about the First Vision at the John Johnson farm in Hiram, Ohio about 12 November 1831. Lorenzo said that the Prophet "simply bore his testimony to what the Lord had manifested to him, to the dispensation of the gospel which had been committed to him"^[58]

• On 9 December 1834 Joseph Smith's father gave him a Patriarchal Blessing and rehearsed the following information about his son: "The Lord thy God has called thee by name out of the heavens: thou hast heard His voice from on high from time to time, even in thy youth [compare with the 1832 First Vision account]. . . . Thou hast been called, even in thy youth to the great work of the Lord: to do a work in this generation" (LDS Historian’s Patriarchal Blessing Book 1, pp. 3–4).

• In October 1835 in Kirtland, Ohio William W. Phelps composed a hymn which reads in part: "When the world in darkness lay, Lo, he [i.e., Joseph Smith] sought the better way, And he heard the Savior say, ‘Go and prune my vineyard [cf. Matthew 20꞉4,7], son! [Matthew 21꞉28]’"^[59] This portion of the hymn matches very closely with some of the wording in the Prophet's 1832 First Vision account.

• "Not long after hearing this [i.e., in 1836], two men came into the town where I was living and called at my father’s house as missionaries. From them we learned the facts of the wonderful message they were bearing to the world; viz., that God, the Father, and His Son Jesus Christ appeared to Joseph Smith and authorized him to declare to the world the introduction of a new dispensation by which the people might be prepared for the fullness of times."^[60]

• In Orson Pratt's 1840 rendition of the First Vision he reveals more of the details of what was said to Joseph Smith during the First Vision with regard to the gospel [repeated in Orson Hyde/1842 and the Wentworth Letter/1842]. In this source it is stated that Joseph "received a promise that the true doctrine[,] the fulness of the gospel, should, at some future time, be made known to him."^[61] This certainly qualifies as a call to future action since it would make no sense at all for the Lord to only allow one mortal to possess "the true doctrine"; it would need to be spread by someone.

• In note C of Joseph Smith's 1838 Church history (written down on 2 December 1842) he states that before the visitation of the angel Moroni in 1823 he had been "called of God"—and he is here referring directly to his First Vision experience.^[62]

• Alexander Neibaur spoke with the Prophet on 24 May 1844 and recorded in his diary: "Br[other] Joseph tol[d] us [about] the first call he had" and then Alexander provided a rough outline of the First Vision story.^[63]

• On 1 January 1845 Elder Parley P. Pratt published a proclamation to the Saints in the eastern states of the U.S. and said, "The people did not choose that great modern apostle and prophet, Joseph Smith, but God chose him in the usual way that He has chosen others before him, viz., by open vision, and by His own voice from the heavens. He it was that called him."^[64]

• Sometime in 1854 an LDS children's catechism was published which asked and answered the following: "Q. When and how was this dispensation commenced? A. About the year 1820, whilst Joseph Smith, who then lived at Manchester, Ontario County, New York, was praying to the Lord to teach him the true religion, the heavens opened over his head, two glorious persons descended towards him, and one, pointing to the other, said, ‘This is my beloved Son, hear him.’"^[65]

• On 14 August 1859 Elder Orson Pratt posed the question, "When, where, and how were you, Joseph Smith, first called? How old were you? And what were your qualifications? I was between fourteen and fifteen years of age. . . . [Y]ou say the Lord called you when you were but fourteen or fifteen years of age? How did he call you?" Pratt then related the First Vision story and said that during this manifestation Joseph was "informed that at some future time the fulness of the gospel should be made manifest to him, and he should be an instrument in the hands of God of laying the foundation of the kingdom of God." Pratt noted that he had "often" heard the First Vision account from Joseph Smith himself.^[66] Elder Pratt did not, however, indicate when exactly he first heard the Prophet relate the story – it could have been very early on since they first met in November 1830.

• On 23 June 1867 President Brigham Young said, "When the Lord called upon Joseph he was but a boy — a child, only about fourteen years of age. He was not filled with traditions; his mind was not made up to this, that, or the other."^[67] President Young then related several distinct First Vision story elements. President Young first met Joseph Smith in November 1832 and he never, in any of his speeches or writings, indicated that the Prophet's story of the source and timing of his call ever evolved or varied.

An entry found in the Encyclopedia of Mormonism agrees with the quotations provided above. It states with regard to the First Vision: "The Lord spoke face-to-face with Joseph and called him to service."^[68]

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Source(s) of the criticism:

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 260. ( Index of claims )

When Jesus Christ speaks to Joseph Smith in the 1832 First Vision account, did He say that one receives eternal life regardless of what church they are affiliated with?

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church

all those who believe on my name may have Eternal life behold the world lieth in Sin...

—Joseph Smith's 1832 account of the First Vision

In light of the statements produced by Joseph Smith before he wrote the 1832 quotation of Jesus Christ in the Sacred Grove, it is not possible to uphold the claim that the Lord told the Prophet on that occasion that a Christian of any denomination automatically qualified for eternal life (in the LDS understanding of the term).

While it is true that the Lord is quoted in the 1832 First Vision account as saying "all those who believe on my name may have eternal life" it can be seen in an earlier revelation dated 7 March 1831 that those who "believe on [Christ's] name" must also "come unto [Him]" in order to "have everlasting life" (D&C 45꞉5).

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church. Rather, He declares unambiguously in that account that "none" of the existing Christian denominations of the time were keeping His commandments; they had all turned aside from His gospel. From this piece of information alone, it is clear that eternal life could not be made available to them; they were categorized by the Lord as being in a state of "sin" (cf. Romans 5꞉21; Romans 6꞉22-23). In the 1832 text Jesus Christ says to Joseph Smith - "keep my commandments," and in connection with this it can be seen in a revelation dated March 1829 that the Lord informed the Prophet that he could only be granted "eternal life" if he was "firm in keeping the commandments" that Christ gave unto him (D&C 5꞉21-22; cf. D&C 14꞉7; D&C 18꞉8; D&C 30꞉8).

On 1 November 1831 the Lord affirmed to adherents of the LDS faith that there was "only [one] true and living church upon the face of the whole earth" (D&C 1꞉30). Earlier—in May 1831—He had spoken specifically to members of "the church that profess my name" (compare with the 1832 document wording) and indicated that only the faithful members of it who endured would "inherit eternal life" (D&C 50꞉4-5). Thus, the blessing of eternal life could not be obtained without complying with certain conditions.

Before Joseph Smith penned the Lord's words that are found in the 1832 First Vision text he clearly understood that:

• Profession of the Lord's name alone is not sufficient for the reception of eternal life; a person must also "come unto" Him.
• Eternal life is granted only to those people who keep the Lord's commandments.
• One of the Lord's commandments is to be baptized by, and receive the gift of the Holy Ghost through His authorized representatives (D&C 49꞉11-14 / March 1831; D&C 76꞉51-52 / 16 February 1832).
• There is only one church on the earth that is recognized by Jesus Christ as being His own.

The implication of this last point is that only one church can perform ordinances that will be considered valid in the sight of the Lord. And so a person can only be truly obedient to all of the Lord's commandments by holding membership in His one true Church. Joseph Smith indicated in the introductory remarks of the 1832 history that he had received priesthood authority, from a heavenly source, which enabled him to "administer . . . the commandments . . . and the ordinances".

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Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

The wrath to come—"mine anger is kindling against the inhabitants of the earth"

Why does the 1832 account say that the wicked will be destroyed, but the 1838 account doesn't?

The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents

One discrepancy between the 1832 First Vision account and the official 1838 recital is that it portrays Jesus Christ as prophesying that He will return to earth quickly to destroy wicked mortals. The 1838 story makes no mention of the impending doom of this planet's depraved inhabitants.

The claim that there is a discrepancy between the 1832 and 1838 First Vision accounts on the point of the Second Coming and destruction of the wicked appears to be a desperate attempt at sowing discord. It is a charge without much substance. The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents.

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents. In the 1832 account the Lord says:

mine anger is kindling against the inhabitants of the earth to visit them ac[c]ording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father.

There is, indeed, no reference to this specific prophecy in the First Vision portion of the 1838 document. However, Joseph Smith clearly states in that very narrative that Jesus Christ told him "many other things" during the First Vision that he decided not to write down at that time! Thus, an argument from silence (on the part of the critics) is utterly unconvincing. A close look at the remainder of the 1838 historical text reveals that the angel Moroni did, in fact, speak to Joseph Smith about prophecies of the Savior's return and the destruction of the wicked. The Prophet reports:

[The angel] first quoted part of the third chapter of Malachi and he quoted also the fourth or last chapter of the same prophecy though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as reads in our books he quoted it thus, 'For behold the day cometh that shall burn as an oven, and all the proud <yea> and all that do wickedly shall burn as stubble, for <they> that cometh shall burn them saith the Lord of hosts, that it shall leave them neither root nor branch.' And again he quoted the fifth verse thus, 'Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord.' . . . . He also quoted the second chapter of Joel from the twenty eighth to the last verse. He also said that this was not yet fulfilled but was soon to be.

The 1832 and 1838 histories present the very same prophecy of the destruction of the wicked at the time of the Lord's Second Coming. The 1832 account portrays the Lord speaking it personally; the 1838 account portrays an angel relaying the words of the Lord as recorded in prophetic, biblical texts. Either way, the message is the same.

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Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (Janaury 2007).

Persecution afterwards—"I could find none that would believe"

nevertheless I pondered these things in my heart about that time my mother and but after many days I fell into transgression and sinned in many things which brought a wound upon my soul and there were many things which transpired that cannot be writen and my Fathers family have suffered many persicutions and afflictions and it—came to pass when I was seventeen years of age I called again upon the Lord and he shewed unto me a heavenly vision

∗       ∗       ∗

as it [is] written of me in the cloud clothed in the glory of my Father and my soul was filled with love and for many days I could rejoice with great Joy and the Lord was with me but [I] could find none that would believe the hevnly vision...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does Joseph Smith's 1832 account of the First Vision not mention that he was persecuted for telling others about the vision?

The Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital

Joseph Smith's 1832 First Vision account does not explicitly say that he was persecuted for relating his spiritual manifestation to others. Some have claimed that this stands as evidence that the Prophet's story evolved over time—probably to add a sense of drama. However, the Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital. The persecution is situated squarely between the First Vision experience and the angel Moroni visitations. The documentary evidence presented above demonstrates conclusively that Joseph Smith did not see anything wrong with telling the basic elements of his First Vision story and either giving a passing reference to other elements or leaving them out altogether. Regardless, it was still a record of the very same experience that took place at the Smith homestead near Palmyra, New York.

"My father's family have suffered many persecutions and afflictions"

Joseph Smith made some remarks in his 1832 First Vision account that have a marked degree of relevance to the argument being put forward by his critics. In relation to the period of time between the First Vision and the appearance of the Book of Mormon angel he said,

• "I could find none that would believe the heavenly vision nevertheless I pondered these things in my heart"
• "there were many things which transpired that cannot be written"
• "my father's family have suffered many persecutions and afflictions"

Since it is explicitly stated by Joseph Smith that nobody believed his story, it would be unreasonable to assume that all of the responses to it were friendly in nature. In fact, the Prophet says right in this text that before the Book of Mormon angel visited him his family was persecuted and afflicted for some unspecified reason(s). He did not elaborate upon the nature of the "many persecutions" that took place against his family because—as far as this particular document was concerned—he had elected not to write down "many things which transpired."

Documentary evidence from the 1838 First Vision account

The following documentary evidence from the 1838 First Vision account strengthens the argument that the 1832 text is referring to some type of persecution that took place because of Joseph's initial spiritual experience.

• Back "then" (i.e., between 1820 and 1823) Joseph's mind was engaged in "serious reflection" over the notion that he had been the recipient of "the bitterst persecution and reviling" by adherents of religion, simply because he had spoken about his First Vision.
• Persecution over the vision was also heaped upon Joseph Smith by "irreligious" persons.
• His words were treated not only lightly but also with great contempt.
• It was implied that he was a liar.
• He was told that his experience originated with the Devil.
• People became prejudiced against him. They spoke "all manner of evil against [him] falsely". He was "hated".
• The persecution increased over time and even became "severe".
• Some people tried to get Joseph Smith to "deny" his vision.
• The Prophet relates: "I was led to say in my heart, 'Why persecute me for telling the truth?'"

This 1838 description corresponds very well with the "many persecutions and afflictions" that are mentioned in the 1832 account. It also matches closely with the 1832 statements that nobody would believe Joseph's story and he reflected upon this adverse situation in his heart.

The persecution aspect of the 1838 account is rarely mentioned in subsequent accounts

It should be pointed out that even though the 'persecution' theme is very pronounced in the 1838 account it is a piece of the story that was not always mentioned or emphasized in subsequent retelling (both published and verbal).

• It is missing in Orson Pratt's 1840 missionary tract called An Interesting Account of Several Remarkable Visions.
• It is missing in the Prophet's 1842 Wentworth Letter recital.
• It shows up again in David White's 1843 newspaper interview with the Prophet where an interesting insight is provided about the reason for the pronounced negative reaction by some of those who heard the story. The Prophet said, "When I went home and told the people that I had a revelation, and that all the churches were corrupt, they persecuted me, and they have persecuted me ever since."
• Rejection, but no outright persecution, is mentioned in Alexander Neibaur's 1844 diary notes. There Joseph is said to have "told the Methodist priest [about the experience], [but he] said this was not a[n] age for God to reveal Himself in vision[. The priest said that] revelation ha[d] ceased with the New Testament."

This last example is especially significant because it is an obvious reference to the Methodist minister who is spoken of in the 1838 History of the Church account. The 1844 rehearsal of events is less detailed but it is, nevertheless, the same exact story. The 1844 document clearly demonstrates that Joseph Smith did not always include an equal amount of story elements in his recitals of the First Vision. Critics of this manifestation should, therefore, not expect any such thing when they scrutinize the pertinent documents. If an element of the story was not known by one particular audience it cannot be automatically assumed that it was not known by another.

Main article: What did the Smiths say about persecution following Joseph's vision?

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Learn more about claims that Joseph Smith's First Vision is impossible because there is no such thing as visions

Online	Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link
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Source(s) of the criticism:

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 245. ( Index of claims ) MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Why does Joseph Smith's 9 November 1835 account of the First Vision mention "many angels?"

Criticisms related to Joseph Smith's 9 November 1835 account of the First Vision

The capitalized word "Angels" in Joseph Smith's diary entry for 14 November 1835 has given rise to two distinct criticisms by detractors of the faith, and one misguided conclusion by some Latter-day Saints.

Criticism #1 - Critics note that this word is plainly used in reference to the First Vision and thus assume that Joseph Smith did not consistently claim to see Deity during this manifestation and that he therefore contradicted himself.

Criticism #2 - Critics conclude that the official History of the Church was "falsified" when this reference was changed without any notation.

Misguided Conclusion - Some conclude that since the word "Angels" is capitalized in the text Joseph Smith must have been applying this title to Deity.

Both the two personages and "many angels" are mentioned

The mention of "many angels" in the November 9, 1835 diary entry is a clarifying detail. The appearance of the Father and Son are clearly referenced separately from the mention of the "many angels." Since the visit of the Father and Son are acknowledged in the diary entry for the 9th the change from "first visitation of Angels" to "the First Vision" in the History of the Church entry is not a "falsification" of information.

By what name did Joseph Smith refer to the First Vision?

Joseph referred to his 1820 theophany as the "first visitation of Angels" or the "first communication"

Joseph Smith never actually referred to what we now call the "First Vision" by that name. Instead, he referred to it as the "first visitation of angels" or the "first communication." Joseph also referred to Moroni's visit as "another vision of angels."

• One critic of Mormonism states that "Who appears to [Joseph] – a spirit, an angel, two angels, Jesus, many angels, the Father and the Son – are all over the place." ^[69]

Joseph Smith's 9 November 1835 journal entry, which was written by his scribe, describes a visit of two personages. The scribe then goes back and inserts the phrase "and I saw many angels in this vision" between the lines. Image from "Journal, 1835–1836," Joseph Smith Papers off-site

The account that Joseph entered in his journal on 9 November 1835 was a detailed account which clearly describes two personages, as well as "many angels." The account that Joseph wrote just five days later in his journal on 14 November 1835 was a one line summary of the event, which he described as "the first visitation of Angels." Critics of the Church seem to believe that Joseph completely changed his story from "two personages" to "Angels" over the course of only five days. The truth is that Joseph referred to all of the personages that appeared to him as "angels."

The terms "personages" and "angels" were interchangeable

This confusion regarding "angels" versus "personages" is illustrated in a critical "Mormoninfographic".^[70] We have illustrated the error by comparing Joseph's journal entries on both days.

What is the difference between Joseph Smith's first vision and other reported visions of God at the time?

Pearl of Great Price Central, Joseph Smith - History Insight #19: The Visionary World of Joseph Smith

The type of event that we now refer to as Joseph Smith's First Vision was not entirely uncommon at the time

There were at the time people who went to the wood to pray after reading the Bible, and as a result received visions and epiphanies. The Encyclopedia of Mormonism (1992; 2007) noted that "[i]nitial skepticism toward Joseph Smith's testimony was understandable because others had made similar claims to receiving revelation from God."^[71] Similarly, the Church's new narrative history Saints (2018) notes that after Joseph's vision when he spoke to the reverend about his vision that "[a]t first the preacher treated his words lightly. People claimed to have heavenly visions from time to time."^[72] Visionaries are not that uncommon in environments where people are routinely open to the divine. Even the famous Charles Finney had one. Finney, after retiring to the woods to pray, described the experience:

Just at this moment I again thought I heard someone approach me, and I opened my eyes to see whether it were so. But right there the revelation of my pride of heart, as the great difficulty that stood in the way, was distinctly shown to me. An overwhelming sense of my wickedness in being ashamed to have a human being see me on my knees before God, took such powerful possession of me, that I cried at the top of my voice, and exclaimed that I would not leave that place if all the men on earth and all the devils in hell surrounded me. "What!" I said, "such a degraded sinner I am, on my knees confessing my sins to the great and holy God; and ashamed to have any human being, and a sinner like myself, find me on my knees endeavoring to make my peace with my offended God!" The sin appeared awful, infinite. It broke me down before the Lord.

Just at that point this passage of Scripture seemed to drop into my mind with a flood of light: "Then shall ye go and pray unto me, and I will hearken unto you. Then shall ye seek me and find me, when ye shall search for me with all your heart." I instantly seized hold of this with my heart. I had intellectually believed the Bible before; but never had the truth been in my mind that faith was a voluntary trust instead of an intellectual state. I was as conscious as I was of my existence, of trusting at that moment in God's veracity. Somehow I knew that that was a passage of Scripture, though I do not think I had ever read it. I knew that it was God's word, and God's voice, as it were, that spoke to me. I cried to Him, "Lord, I take Thee at Thy word. Now Thou knowest that I do search for Thee with all my heart, and that I have come here to pray to Thee; and Thou hast promised to hear me."

That seemed to settle the question that I could then, that day, perform my vow. The Spirit seemed to lay stress upon that idea in the text, "When you search for me with all your heart." The question of when, that is of the present time, seemed to fall heavily into my heart. I told the Lord that I should take Him at his word; that He could not lie; and that therefore I was sure that He heard my prayer, and that He would be found of me.

He then gave my many other promises, both from the Old and the New Testament, especially some most precious promises respecting our Lord Jesus Christ. I never can, in words, make any human being understand how precious and true those promises appeared to me. I took them one after the other as infallible truth, the assertions of God who could not lie. They did not seem so much to fall into my intellect as into my heart, to be put within the grasp of the voluntary powers of my mind; and I seized hold of them, appropriated them, and fastened upon them with the grasp of a drowning man.

I continued thus to pray, and to receive and appropriate promises for a long time, I know not how long. I prayed till my mind became so full that, before I was aware of it, I was on my feet and tripping up the ascent toward the road. The question of my being converted, had not so much as arisen to my thought; but as I went up, brushing through the leaves and bushes, I recollect saying with emphasis, "If I am ever converted, I will preach the Gospel."^[73]

Although Finney doesn't claim to have seen any personages, he does describe a communication with God. Joseph Smith describes his experiences in much the same way as others in his environment did.

Joining a church at that time required one to explain one's standing with God to a preacher

Keep in mind that Joseph prayed to find out if his sins had been forgiven. And he discovered that they had. This pleased him greatly. Why did he pray about this matter? The reason is that joining a church at that time often required that one explain one's standing with God to a preacher. We are dealing with Protestant sects. And conservative Protestants believe that one is saved (justified) at the moment one confesses Jesus Christ as Lord and Savior. So Joseph, as he faced the competing Protestant sects, was deeply concerned about his sins. One had to demonstrate to oneself and also convince a preacher that one had been saved—that is, justified. And there were many instances in which prayers were answered by visions in which the person learned that God had forgiven their sins.

One difference between Joseph's vision and others is that Joseph was told not to join any denomination

The difference between Joseph's experience and many other accounts by visionaries, is that, in addition to being told that his sins were in fact forgiven, he was also told not to join any denomination. When he told that part of his visionary experience, it got him into big trouble with preachers. It was not the vision that was a problem for preachers, but his reporting that he should not join some sect.

So the fact is, contrary to our current way of telling his story, the First Vision was not the beginning of Joseph's call as Seer, Prophet, Revelator and Translator. His vision signaled the beginning of the restoration. It did not begin the work of the restoration.It steered him away from joining one of the competing denominations. It was Joseph's subsequent encounters with Moroni that made him a Seer, and eventually the founding Prophet of a fledgling Church, and not his initial vision, which was initially for him a private event about which he was reluctant to talk, though eventually he dictated some accounts that were found and published during our lifetime. Joseph told a few people about it, word got around, and this caused him much trouble with Protestant preachers.

Neither Joseph nor others at that time offered the First Vision as a reason to become Latter-day Saints

Joseph eventually wrote the account of that early vision late in his life because rumors about it had circulated and caused him difficulty. But neither Joseph nor any of the other early Saints offered that vision as a reason for others to become Latter-day Saints during his lifetime. It was only much later that what we now call the First Vision began to take on a special importance for the Saints. One reason is that Americans soon did not live in a visionary environment. The great Charles Dickens, writing in England, explained why. He called Joseph Smith vision an absurdity—"seeing visions in the age of railways."

Wilford Woodruff came into the Church of Jesus Christ because he had known earlier in his life someone he believed was a prophet who had alerted him to the soon to be restoration of primitive Christianity. This remarkable story, which was included in the lesson manual on President Woodruff, illustrates the visionary world in which Joseph was raised. Though there were a few—one or two—instances in which the visionary reported encounters with two heavenly messengers, it was most often God the Son who they reported appearing to them.

But there have been and still are peoples not impacted by post-enlightenment skepticism about divine things who are open to visions and other dramatic encounters with the divine, though they often do not speak in public about such things, since they tend to see them as strictly private blessings and not something about which one ought to be gossiping and boasting.

The establishment of the restored Church of Jesus Christ began with the Book of Mormon

The first missionaries in the Church used The Book of Mormon, not the First Vision, as a witness that the heavens were open, and that each individual, by applying the promise in Moroni 10:3-5, can receive a direct manifestation from Heavenly Father, through the Holy Ghost, that The Book of Mormon is true. After that testimony is gained, it follows that Joseph Smith is a true prophet, as he brought The Book of Mormon forth and restored the fullness of the Gospel under the direction of the Savior.

The fledgling Church of Christ began with the Book of Mormon, the witnesses to the plates, the restoration of priesthood keys, and not directly with what we call the First Vision, though that initial experience assisted in Joseph avoiding what could be perceived as damaging sectarian contamination. The historical record shows that Joseph never gave any attention to the creeds or arguments of quarreling preachers. This was the purpose served by the First Vision.

How do the accounts of Paul's vision compare to the accounts of Joseph Smith's First Vision?

Some Christians accept Paul's vision while rejecting that of Joseph Smith for a variety of reasons. Richard Lloyd Anderson made the following comparisons.

Many Christians who comfortably accept Paul’s vision reject Joseph Smith’s. However, they aren’t consistent in their criticisms, for most arguments against Joseph Smith’s first vision would detract from Paul’s Damascus experience with equal force.

For instance, Joseph Smith’s credibility is attacked because the earliest known description of his vision wasn’t given until a dozen years after it happened. But Paul’s earliest known description of the Damascus appearance, found in 1 Corinthians 9꞉1, was recorded about two dozen years after his experience.

Critics love to dwell on supposed inconsistencies in Joseph Smith’s spontaneous accounts of his first vision. But people normally give shorter and longer accounts of their own vivid experiences when retelling them more than once. Joseph Smith was cautious about public explanations of his sacred experiences until the Church grew strong and could properly publicize what God had given him. Thus, his most detailed first vision account came after several others—when he began his formal history.

This, too, parallels Paul’s experience. His most detailed account of the vision on the road to Damascus is the last of several recorded. (See Acts 26:9–20.) And this is the only known instance in which he related the detail about the glorified Savior prophesying Paul’s work among the Gentiles. (See Acts 26:16–18.) Why would Paul include this previously unmentioned detail only on that occasion? Probably because he was speaking to a Gentile audience, rather than to a group of Jewish Christians. Both Paul and Joseph Smith had reasons for delaying full details of their visions until the proper time and place.^[74]

Do Greek scholars solve the discrepancies in Paul's vision accounts?

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory

Joseph Smith left several accounts of his First Vision. None of these accounts is identical with any other. As the main page discusses, some critics wish to argue that Joseph's vision accounts are mutually contradictory, and thus that there was no vision.

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory. Yet, the Church's sectarian critics accept Paul's account as true despite the Bible containing apparently frank contradictions in its accounts. While accepting or explaining away these discrepancies, the critics nevertheless refuse to give Joseph Smith the same latitude. Members of the Church have long pointed out that this is a clear double standard, designed to bias the audience against Joseph from the beginning.

Perhaps because of the force of this argument, some critics have begun to argue that no contradiction exists between the versions of Paul's vision.

Some critics have begun to argue that Greek scholarship has resolved the contradiction that exists between the versions of Paul's vision

Author Richard Abanes wrote that contradictions in the stories of Paul's vision were

long ago resolved by scholars analyzing the Greek texts. The discrepancies in Paul's account involve modern ignorance of the Greek wording used.^[75]

In support of this claim, Abanes cites W.E. Vine, Vine's Expository Dictionary of New Testament Words p. 544.

Despite Abanes' claim, Greek scholarship has not resolved this issue. In fact, his use of the scholarship is dated, he ignores contrary views, and does not seem to realize that the Bible text itself (including the Acts of the Apostles) violates his supposed 'rule' more often than it keeps it.

The two verses usually at issue are Acts 9꞉7 and Acts 22꞉9. For example, one Wikipedia editor claims that

"There is no conflict in the three accounts of Paul's vision if you read Acts 22:9 in any version other than the KJV. For instance, in the New American Standard Bible and the New International version, it says that Paul's companions did not "understand the voice"—that is hear what was uttered with understanding."^[76]

The debate centers on the word translated "hearing" or "heard" in these verses

Bible version	Acts 9:7	Acts 22:9	Comments
Summary	Heard voice, saw no one?	Saw light, heard no voice?	Clear contradiction?
KJV	And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.	And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.	Clear contradiction?

Abanes' source

The work cited by Abanes is not a recent work of Greek scholarship—it was first published in 1940.^[77] In the reference for ακούω, we read:

...the usual word denoting "to hear," is used (a) intransitively, e.g., Matt. 11:15; Mark 4;23; (b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in Acts 9:7, "hearing the voice," the noun "voice" is in the partitive genitive case [i.e., hearing (something) of], whereas in Acts 22:9, "they heard not the voice," the construction is with the accusative. This removes the idea of any contradiction. The former indicates a "hearing" of the sound, the latter indicates the meaning or message of the voice (this they did not hear). "The former denotes the sensational perception, the latter (the accusative case) the thing perceived" (Cremer).

Abanes' claim

Thus, by this source, Abanes hopes to argue that there can be "no idea of any contradiction":

Factor	Acts 9:7	Acts 22:9	Comments
Case	partitive genitive	accusative	"Case" is a part of speech, it indicates the role a noun (here, "the voice") plays in the sentence. English does not use cases.
Meaning	One hears the sound	One hears the message	—|-

Have modern Greek scholars anything to add to our discussion?

We have seen Abanes appeal to a source that was more than sixty years old at the time of his writing. Have modern Greek scholars anything to add to our discussion?

Daniel Wallace (a non-LDS, conservative Christian scholar) wrote of this same issue:

...There seems to be a contradiction between this account [Acts 9:7] of Paul's conversion and his account of it in Acts 22, for there he says, "those who were with me..did not hear the voice..." However, in Acts 22:9 the verb ακούω takes an accusative direct object. On these two passages, Robertson states: '...it is perfectly proper to appeal to the distinction in the cases in the apparent contradiction....The accusative case (case of extent) accents the intellectual apprehension of the sound, while the genitive (specifying case) calls attention to the sound of the voice without accenting the sense.'...

The NIV [a conservative Bible translation, the New International Version] seems to follow this line of reasoning....[thus the differences in case] can be appealed to to harmonize these two accounts....(italics in original)^[78]

Thus, Wallace is here dealing with the exact verses under discussion, and notes the exact argument which Abanes makes. Does he agree? Let us see:

On the other hand, it is doubtful that this is where the difference lay between the two cases used with ακούω in Hellenistic Greek: the N[ew] T[estament] (including the more literary writers) is filled with examples of ακούω + genitive indicating understanding^[79]....as well as instances of ακούω + accusative where little or no comprehension takes place^[80]}....The exceptions, in fact, are seemingly more numerous than the rule!

Thus, regardless of how one works through the accounts of Paul's conversion, an appeal to different cases probably ought not form any part of the solution (italics and bold italics in original).^[81]

Thus, the New Testament itself does not agree with Abanes' reading. Far from supporting him, Greek scholarship argues against his solution—the Bible has more examples where his supposed "rule" is broken than when it is followed. (Even Acts itself contains three counterexamples!)

It would seem that this approach has been developed by those who wish to maintain the idea of biblical inerrancy in the face of the Greek evidence.

⍗

Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims ) Wikipedia article "First Vision" (Talk page)—Comment by editor John Foxe off-site

⍗

Learn more about multiple accounts of Joseph Smith's First Vision

Wiki links	Multiple accounts of the First Vision Differences in First Vision accounts Quotes and primary sources
Online	Roger Nicholson, "The Cowdery Conundrum: Oliver's Aborted Attempt to Describe Joseph Smith's First Vision in 1834 and 1835," Interpreter: A Journal of Mormon Scripture 8/4 (6 December 2013). [27–44] link Robert A. Rees, "Looking Deeper into Joseph Smith's First Vision: Imagery, Cognitive Neuroscience, and the Construction of Memory," Interpreter: A Journal of Mormon Scripture 25/3 (21 April 2017). [67–80] link} John A. Tvedtnes, "Variants in the Stories of the First Vision of Joseph Smith and the Apostle Paul," Interpreter: A Journal of Mormon Scripture 2/5 (2 November 2012). [73–86] link
Video	"Multiple accounts of the First Vision," BH Roberts Foundation print-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders First Vision

Notes

1. ↑ Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago, Illinois: University of Illinois Press; Reprint edition, 1987), 53.
2. ↑ Bushman, Beginnings of Mormonism, 53.
3. ↑ The Fredonia Censor, vol. 11, no. 50, 7 March 1832.
4. ↑ Joseph Smith, 1832 vision account; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 1–2.; from MS Joseph Smith, "A History of the Life of Joseph Smith," in Joseph Smith Letterbook 1, pp. 1-6, Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
5. ↑ (December 1834) Latter Day Saints' Messenger and Advocate 1:42-43.
6. ↑ Joseph Smith, Journal entry, 9 November 1835; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22. from MS Joseph Smith Journal, 1835-36, 193 pp., Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
7. ↑ JS-H 1꞉5-6
8. ↑ E. Latimer, The Three Brothers: Sketches of the Lives of Rev. Aurora Seager, Rev. Micah Seager, Rev. Schuyler Seager, D.D. (New York: Phillips and Hunt, 1880), 21–22, citing the Aurora Seager diary. This revival was never mentioned in the Palmyra newspapers.
9. ↑ George Peck, The Life and Times of Rev. George Peck (New York: Nelson and Philips, 1874), chapter 2.
10. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
11. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
12. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
13. ↑ Ibid., 193.
14. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of editor of this article.
15. ↑ Walker Wright and Don Bradley, "'None That Doeth Good': Early Evidence of the First Vision in JST Psalm 14," Brigham Young University Studies 61 no. 3 (2022), 123–40.
16. ↑ ^{16.0 16.1 16.2} J.B. Haws, "Reconciling Joseph Smith—History 1:10 and 1:18–19," Religious Educator 14, no. 2 (2013): 97–105 (97–98).
17. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
18. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
19. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
20. ↑ Ibid., 193.
21. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of FAIR.
22. ↑ Jim Bennett, "A Faithful Reply to the CES Letter from a Former CES Employee,"(2 September 2020).
23. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 2.
24. ↑ Oliver Cowdery, "LETTER IV," Latter Day Saints' Messenger and Advocate 1 no. 5 (Feb. 1835), 78.
25. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22.
26. ↑ Jeremy Runnells, "Letter to a CES Director".
27. ↑ "I am the owner and main contributor to mormoninfographics.com I wanted to thank you or whoever for pointing out the error I had in the 1835 Jewish Minister account. I had mistakenly labeled his age as 17. This has since been corrected. I apologize for the error and welcome any and all input on this or any other infographic. Thank you." (Posted by bjpascoal, on 20 June 2013 - 08:35 PM on Mormon Dialogue and Discussion Board) off-site The author of "A Letter to a CES Director" subsequently corrected the graphic in the copy of the letter hosted on his site.
28. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), 1–31. off-site off-site Full title GL direct link
29. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 9–20.off-site.(emphasis added)
30. ↑ See John W. Welch and James B. Allen "Analysis of Joseph Smith's Accounts of the First Vision," Opening the Heavens: Accounts of Divine Manifestations 1820-1844, 1st ed., John W. Welch, ed. (Provo, UT: BYU Studies Press, 2005).
31. ↑ See for example Stan Larson, "Another Look at Joseph Smith's First Vision," Dialogue: A Journal of Mormon Thought, 47, no. 2 (Summer 2014): 37-62 (52).
32. ↑ Robert Boylan, "Psalm 110:1 and the two Lords in the 1832 First Vision Account," (6 October 2019).
33. ↑ Stan Larson, "Another Look," 52.
34. ↑ See the 2006 FAIR Conference address entitled "Revised or Unaltered? Joseph Smith's Foundational Stories" and its accompanying slides (see links below in the "Video" section).
35. ↑ Gospel Topics Essays "First Vision Accounts" lds.org
36. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:185. Volume 4 link
37. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:77–78. Volume 6 link
38. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 2:271. Volume 2 link
39. ↑ Times and Seasons 3, 761. off-site GospeLink
40. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:64. Volume 5 link
41. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:210–212. Volume 4 link
42. ↑ Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466.
43. ↑ Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306.
44. ↑ Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.
45. ↑ Vogel, Early Mormon Documents 1:210n9.
46. ↑ Lorenzo Saunders, interviewed by William H. Kelley, 17 September 1884, 1-18, in E.L. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri; reproduced in Vogel, Early Mormon Documents 1:125-135.
47. ↑ Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 17–18.
48. ↑ Lucy Mack Smith, History of Joseph Smith by His Mother (Salt Lake City: Stevens and Wallis, 1945), 90.
49. ↑ Letter, Josiah Stowell Jr. to John S. Fullmer, 17 February 1843.
50. ↑ Morning Star, 7 March 1833 [Limerick, Maine].
51. ↑ Peter Bauder, The Kingdom and Gospel of Jesus Christ (Canajoharie, New York: A. H. Calhoun, 1834), 36.
52. ↑ Observer and Telegraph, 18 November 1830 [Hudson, Ohio].
53. ↑ “Gold Bible, No. 3,” The Reflector (Palmyra, New York) 2, no. 12 (1 February 1831): {{{pages}}}. off-site
54. ↑ The Catholic Telegraph, 14 April 1832 [Cincinnati, Ohio].
55. ↑ Orson Pratt, Journal of Discourses 14:140-141.
56. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. ""dispensation," definition #4, (emphasis in original)) "dispensation," definition #4, (emphasis in original))."
57. ↑ Saints’ Herald, vol. 30 (16 June 1883): 388; emphasis added.
58. ↑ Deseret Evening News, 20 July 1901, 22.
59. ↑ Latter Day Saints' Messenger and Advocate 2 no. 13 (October 1835), 208.; hymn #26 – 1835 edition; emphasis added.
60. ↑ Samuel W. Richards, "Joseph Smith, the Prophet," Young Women's Journal 18 no. 12 (December 1907), 537–539, (emphasis added).
61. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), ?, (emphasis added). off-site off-site Full title GL direct link
62. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), footnote #11 to the 1838 history.
63. ↑ Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 177.
64. ↑ Millennial Star 5 no. 10 (March 1845), 150.
65. ↑ John Jaques, Catechism For Children: Exhibiting the Prominent Doctrines of The Church of Jesus Christ of Latter-day Saints (Liverpool, England: Franklin D. Richards, 1854), 76.
66. ↑ Orson Pratt, Journal of Discourses 7:221.
67. ↑ Brigham Young, Journal of Discourses 12:68.
68. ↑ Larry C. Porter, Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), {{{vol}}}:1512.
69. ↑ Jeremy Runnells, "Letter to a CES Director" (2013)
70. ↑ Image from "MormonInfographics.com".
71. ↑ William O. Nelson, "Anti-Mormon Publications," Encyclopedia of Mormonism Daniel H. Ludlow ed. (New York, NY: MacMillan Publishing Company, 1992; 2007) 45-46.
72. ↑ Matthew J. Grow, Richard E. Turley Jr., Steven C. Harper, Scott A. Hales eds., Saints Volume 1 - The Standard of Truth (Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 2018), 17. The book cites Richard Bushman, "The Visionary World of Joseph Smith," BYU Studies 37:1 (1997-1998): 183–204.
73. ↑ Charles G. Finney, "Memoirs of Charles G. Finney," (1876) 16-18.
74. ↑ Richard Lloyd Anderson, "Parallel Prophets: Paul and Joseph Smith," Ensign (July 1972).off-site
75. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims )
76. ↑ Comment made by Wikipedia editor John Foxe on "First Vision" talk page (17 Aug. 2006) off-site
77. ↑ W.E. Vine's M.A., Expository Dictionary of New Testament Words (1940). off-site
78. ↑ Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan, 1997), 133. off-site
79. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 2꞉9, John 5꞉25, John 18꞉37, Acts 3꞉23, Acts 11꞉7, Revelation 3꞉20, Revelation 6꞉3,5, Revelation 11꞉12, Revelation 14꞉13, Revelation 16꞉1,5,7, Revelation 21꞉3. Note that two of these examples are even from the book of Acts!
80. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 13꞉19, Mark 13꞉7, Matthew 24꞉6, Luke 21꞉9, Acts 5꞉24, 1 Corinthians 11꞉18, Ephesians 3꞉2, Colossians 1꞉4, Philemon 1꞉5, Jas 5:11, Revelation 14꞉2.
81. ↑ Wallace, Beyond the Basics, 133–134. off-site

Response to claim: 31 - Joseph claimed that he learned about the errors in Christendom through personal Bible study several years before the First Vision

The author(s) of Becoming Gods make(s) the following claim:

Joseph claimed that he learned about the errors in Christendom through personal Bible study several years before the First Vision.

Author's sources:

1. Dan Vogel, Early Mormon Documents, 1:27

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

If you had come to the conclusion that mankind has apostatized from the true faith, and you suddenly found Jesus standing in front of you, wouldn't you ask Him if any of those churches was the correct one?

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V

Articles about Joseph Smith's First Vision

Accounts	Accounts of Joseph Smith's First Vision Multiple accounts of the First Vision Differences in First Vision accounts
Historical context	Events leading to the First Vision Events after the First Vision
Doctrinal impact	The First Vision and doctrine Seldom taught before 1877?

Video published by the Church History Department.

Video from FAIR

What differences are there between Joseph Smith's 1832 First Vision account and later accounts?

Religious revival

"this was a grief to my Soul thus from the age of twelve years to fifteen"

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...this was a grief to my Soul thus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed...

—Joseph Smith's 1832 account of the First Vision

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At what age did Joseph Smith become concerned about religion?

Joseph's interest in religion began when he was 12 years old, after the 1817 revival

Joseph's concern about religion started when he was twelve years old, close on the heels of the revival of 1817. In his 1832 account, Joseph notes that his concern about religion began at age 12 (1817-1818):

At about the age of twelve years my mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul... (Joseph Smith's 1832 account of the First Vision)

Richard Bushman notes that this "would have been in late 1817 and early 1818, when the after-affects of the revival of 1816 and 1817 were still felt in Palmyra." ^[1]

Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country." There is documented evidence of at least one Methodist camp meeting in the Palmyra area during that period, which only by chance happened to be mentioned in the local newspaper because of a specific death that seemed to be associated with it. In addition, there are newspaper articles talking of large-scale revival activity in the larger region surrounding Palmyra during the same general period when Joseph Smith said that it was taking place.

It is reasonable to assume based upon the facts that the Methodists had more than one camp meeting during this period. This could easily account for the religious excitement in Palmyra that, in Joseph's mind at age 14, began with the Methodists.

From age 12 to 15 Joseph pondered many things in his heart concerning religion

Joseph continues in his 1832 account: "[T]hus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed for I become convicted of my sins." In July, 1819, several years after Joseph said his mind became "seriously imprest," a major Methodist conference was held near Palmyra:

[T]he Methodists of the Genesee Conference met for a week in Vienna (later Phelps), a village thirteen miles southeast of the Smith farm on the road to Geneva. About 110 ministers from a region stretching 500 miles from Detroit to the Catskills and from Canada to Pennsylvania met under the direction of Bishop R. R. Robert to receive instruction and set policy. If we are to judge from the experience at other conferences, the ministers preached between sessions to people who gathered from many miles around. It was a significant year for religion in the entire district. . . . The Geneva Presbytery, which included the churches in Joseph's immediate area, reported in February, 1820, that "during the past year more have been received into the communion of the Churches than perhaps in any former year." Methodists kept no records for individual congregations, but in 1821 they built a new meetinghouse in town. ^[2]

What religious excitement was occurring in Palmyra in 1820?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Methodist camp meetings were being held in Palmyra in 1820

Some claim that there were no religious revivals in the Palmyra, New York area in 1820, contrary to Joseph Smith's claims that during that year there was "an unusual excitement on the subject of religion...indeed, the whole district of country seemed affected by it" Joseph Smith—History 1:5 Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country."

Abundant evidence of religious excitement exists to substantiate Joseph’s account. This has been thoroughly summarized by Pearl of Great Price Central. Their analysis may be accessed by clicking on the hyperlinked text.

One should keep in mind that Joseph Smith never used the term "revival" in his description - he simply described it as "an unusual excitement on the subject of religion." To a 14 year old who had been concerned about religion starting at age 12 after the 1817 revival, the ongoing camp meetings in the town in which he lived would certainly qualify.

What statements did Joseph Smith make about religious excitement in the area of Palmyra?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Statements from Joseph's history regarding religious excitement when he was a youth

Critics of Joseph Smith claim that no revival is mentioned in the 1832 First Vision account because the actual word 'revival'—or something similar—is not found within the text. But they have failed to notice a distinct pattern of words that demonstrate a definite link between the various First Vision accounts.

7 March 1832

On 7 March 1832 (just a few months before Joseph Smith penned his 1832 First Vision account) some Mormon missionaries in Pennsylvania were saying that during Joseph’s youth he had repented of his sins but was "not attached himself to any party of Christians, owing to the numerous divisions among them," and so he resorted to prayer.^[3]

September—November 1832

At about the age of twelve years my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul, which led me to searching the scriptures, believing as I was taught that they contained the word of God. Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul. Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind the contentions and divisions the wickedness and abominations and the darkness which pervaded the minds of mankind. My mind became excedingly distressed, for I became convicted of my sins. And by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith. And there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament. And I felt to mourn for my own sins and for the sins of the world. For I learned in the scriptures that . . . . [A]nd when I considered all these things, and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.^[4]

December 1834

• During "the 15th year of [Joseph Smith's] life" there was "a great awakening, or excitement raised on the subject of religion" in Palmyra, New York and its "vicinity."
• There was "much enquiry for the word of life"
• "in common with others, [Joseph Smith's] mind became awakened"
• "For a length of time the reformation seemed to move in a harmonious manner"
• "but, as the excitement ceased . . . a general struggle was made by the leading characters of the different sects, for proselytes"
• "Large additions were made to the Methodist, Presbyterian, and Baptist churches"
• "Then strife seemed to take the place of that apparent union and harmony . . . and a cry—I am right—you are wrong—was introduced"; "all professed to be the true church"
• "In this general strife for followers, [Joseph Smith's] mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians"
• This circumstance gave Joseph "further reflection"
• He received "strong solicitations to unite with one of those different societies"
• But "seeing the apparent proselyting disposition manifested with equal warmth from each, [Joseph Smith's] mind was led to more seriously contemplate the importance of a move of this kind"
• His "spirit was not at rest day nor night"
• Joseph did not want to "profess godliness without its benign influence upon [his] heart" [i.e., 'repenting of sins' theme]
• He also did not want to "unite with a society professing to be built upon the only sure foundation, and that profession be a vain one"
• Joseph Smith felt that there would be "serious consequences of moving hastily, in a course fraught with eternal realities"
• He believed that "amid so many [denominations], some must be built upon the sand"
• "In this situation where could he go?"
• Joseph spent time "reflecting" on a passage of scripture
• He had a strong "degree of determination . . . relative to obtaining a certainty of the things of God"^[5]

9 November 1835

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces; being thus perplexed in mind . . . . information was what I most desired at this time, and with a fixed determination to obtain it.^[6]

2 May 1838

"multitudes united themselves to the different religious parties, which created no small stir and division among the people, Some crying, ‘Lo here’ and some ‘Lo there’. Some were contending for the Methodist faith, Some for the Presbyterian, and some for the Baptist . . . . a scene of great confusion and bad feeling ensued; Priest contending against priest, and convert against convert . . . a strife of words and a contest about opinions". . . ."so great was the confusion and strife amongst the different denominations". . . . "the cry and tumult were so great and incessant"; "war of words, and tumult of opinions"; "the contests of these parties of religionists" ^[7]

When the September—November 1832 First Vision account is compared with subsequent recitals (especially 1838), and one partial previous rendition, it appears that they are all telling the same story: Prior to the First Vision event there were contentions and divisions among the different religious denominations in connection with a revival. It seems, therefore, that the Prophet's handwritten 1832 account does indeed make a passing reference to revival activity.

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals. For instance, Joseph Smith said that when he was "about the age of twelve years" (23 December 1817—23 December 1818) he became seriously concerned about the welfare of his soul. Why did these feelings arise at this point in time? Possibly because there was a Methodist camp-meeting/revival from June 19th through the 22nd, 1818 held in Palmyra, New York.^[8]

Joseph Smith pointed to a time period "from the age of twelve years to fifteen" (i.e., between 23 December 1817 and 23 December 1821) when he –

• applied himself to studying the scriptures
• noticed the hypocrisy of some persons who claimed to be religious
• pondered the "contentions and divisions" among men [revival imagery seen in other First Vision accounts]
• pondered the "wickedness and abominations" and "darkness" of mankind
• was grieved by what he saw around him; felt to mourn for the sins of the world
• became "exceedingly distressed" because he felt "convicted of [his] sins" and felt to "mourn" for them
• did not recognize any religious denomination that followed the biblical pattern completely
• determined that God wanted to be worshiped in truth
• decided to pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it.

Some of the themes enumerated above can be matched with the Prophet's other descriptions of things that happened during the revival activity of Palmyra and its vicinity. This matching of themes tends to support the argument that the 1832 text does indeed refer to revival activity.

(1832) "the scriptures . . . they contained the word of God"; (1834) "that record called the word of God"

(1832) "I became convicted of my sins"; (1834) "arouse the sinner to look about him for safety"

(1832) "that Being seeketh such to worship Him as worship Him in spirit and in truth"; (1834) "All professed to be the true church"

(1832) "society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament"; (1834) "a society professing to be built upon the only sure foundation"

(1832) "those of different denominations . . . they did not adorn their profession by a holy walk and godly conversation"; (1834) "they were certainly hypocritical"

(1832) "my mind became exceedingly distressed"; (1838) "my mind was called up to serious reflection and great uneasiness"

(1832) "the darkness which pervaded the minds of mankind"; (1838) "At length I came to the conclusion that I must either remain in darkness" or pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it. Rev. George Peck recounted the happenings at a Methodist camp meeting held on 4 July 1816 in Plymouth, New York. He said that "There was an unbroken roar of fervent supplication all over the ground, while the awful voice of the preacher resounded." One person then fell to the ground and cried for mercy.^[9]

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Learn more about religious excitement in the time of Joseph Smith's First Vision

Wiki links	Doesn't mention revival?
Online	Donald L. Enders, "A Snug Log House," Ensign (August 1985), 16.off-site Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link D. Michael Quinn, "Joseph Smith's Experience of a Methodist 'Camp-Meeting'," Dialogue: A Journal of Mormon Thought - Dialogue Paperless: E-Paper #3 (12 July 2006), PDF link
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders First Vision

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Source(s) of the criticism:

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 16-17 ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Joseph's motivations

"At about the age of twelve years my mind become seriously imprest"

At about the age of twelve years my mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God...

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"my intimate acquaintance with those of different denominations"

...thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy wal and Godly conversation agreeable to what I found contained in that sacred depository...

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"for I become convicted of my sins....I felt to mourn for my own sins and for the sins of the world"

FAIR Answers—back to home page

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for I become convicted of my sins...and I felt to mourn for my own sins and for the sins of the world...

—Joseph Smith's 1832 account of the First Vision

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What was Joseph Smith's motivation for going to the grove to pray in 1820?

Joseph had two motivations: obtain a forgiveness of sins, and a desire to know which church was right

Joseph Smith's stated motivation for praying to the Lord changes between the first known account of the First Vision (1832) and the official version of it (1838). The 1832 account emphasizes his desire for a forgiveness of sins, and the 1838 (official) account emphasizes his desire to know which church was right. Some critic claim that Joseph changed his story in later years.

The texts that are employed by critics to justify the charge of 'differing motivations' are as follows:

1832

"I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy"

1838

"My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join."

The words that precede the point at which Joseph Smith offers his prayer in the 1832 text demonstrate that the anti-Mormon claim about his motivation changing is not sustainable. These words read as follows (standardized for readability):

At about the age of twelve years my mind become seriously impressed with regard to the all important concerns for the welfare of my immortal soul which led me to searching the scriptures believing, as I was taught, that they contained the word of God.

Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul.

Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind: the contentions and divisions, the wickedness and abominations, and the darkness which pervaded the minds of mankind.

My mind become exceedingly distressed for I became convicted of my sins.

And by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament.

And I felt to mourn for my own sins and for the sins of the world.

For I learned in the scriptures that God was the same yesterday, today, and forever. That He was no respecter to persons, for He was God. For I looked upon the sun - the glorious luminary of the earth - and also the moon rolling in their majesty through the heavens, and also the stars shining in their courses, and the earth also upon which I stood, and the beast of the field and the fowls of heaven, and the fish of the waters, and also man walking forth upon the face of the earth in majesty and in the strength of beauty - whose power and intelligence in governing the things which are so exceding great and marvelous, even in the likeness of Him who created them.

And when I considered upon these things my heart exclaimed, "Well hath the wise man said, 'It is a fool that saith in his heart there is no God.'" My heart exclaimed, "All all these bear testimony and bespeak an omnipotent and omnipresent power; a Being who maketh laws and decreeeth and bindeth all things in their bounds; who filleth eternity; who was, and is, and will be from all eternity to eternity." And when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[10] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church with which he was acquainted at the time.

There are those who claim that Joseph Smith only claims to seek forgiveness of sins in his 1832 account. These critics ignore the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of scriptural passages quoted near the end of the account in which Christ echoes Matthew 15:8-9:

the world lieth in sin and at this time and none doeth good no not one they have turned asside from the gospel and keep not <​my​> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to thir ungodliness and to bring to pass that which <​hath​> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is?] written of me in the cloud <​clothed​> in the glory of my Father

This clearly does not refer to young Joseph's seeking of a forgiveness of sins. It must refer to an apostasy and restoration of a Church—the true Church of Christ that Joseph had already proclaimed to restore as Doctrine and Covenants 1 (revealed in 1831) makes clear:

30 And also those to whom these commandments were given, might have power to lay the foundation of this church, and to bring it forth out of obscurity and out of darkness, the only true and living church upon the face of the whole earth, with which I, the Lord, am well pleased, speaking unto the church collectively and not individually

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[11]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[12] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[13]

The 1838–39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of their teachers who 'are workers of iniquity' ^[14] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine.

The 1832 account emphasizes Joseph's want of forgiveness as a means to the end of restoring the true Church of Christ. This is completely in line with the rest of the accounts and thus the standard narrative of the First Vision and Joseph's motives in seeking such a vision as taught officially by the Church.

A longer version of this argument is made by Walker Wright and historian Don Bradley in a 2023 paper for BYU Studies.^[15]

BYU Studies, ""None That Doeth Good" Early Evidence of the First Vision in JST Psalm 14"

Walker Wright and Don Bradley,  BYU Studies 61/3 (2022)

The First Vision has been a center of both faith and controversy. While millions of Latter-day Saints affirm it as the beginning of the Restoration, others see it as an ever-growing fish tale. The multiple accounts of the First Vision vary in detail, with Joseph Smith’s earliest written account (1832) lacking some of the elements found in his later accounts. However, some of these elements—particularly the ­appearance of God the Father as part of the First Vision experience—are laced throughout Joseph Smith’s translation of the Bible. These historical threads ultimately culminate in his translation of Psalm 14, which weaves together many of the elements supposedly lacking in Smith’s earliest account of the First Vision. But why bring these threads together in Psalm 14? What was its connection with his First Vision? A basic comparison of Psalm 14 with elements of the First Vision shows that elements of this psalm are found in the background of the vision, as Joseph Smith narrated it, and even in the words of Deity spoken within the vision itself.

Click here to view the complete article

How do the First Vision accounts compare on the subject of Joseph's motivation for praying?

Summary of themes

• Between the ages of 12 and 15 Joseph Smith became exceedingly distressed about his personal sins and mourned over them. He became seriously concerned about the welfare of his soul and so he searched the scripture for information on that topic.
• He both marveled and grieved that his acquaintances who belonged to various Christian denominations did not act in accordance with what was found on the pages of the Bible.
• His study of the New Testament led him to the conclusion that all the Christian denominations with which he was acquainted had apostatized from the true gospel of Jesus Christ.
• Joseph pondered the darkness that pervaded the minds of mankind and its resultant wickedness and abominations - and he mourned for the sins of the world.
• He also thought about the "contentions and division" among men [see - revival mentioned in the 1832 text].
• Joseph believed from his personal observation of created objects and entities that God did indeed exist.
• He also believed the scriptures that taught God was an eternal Being who was all powerful and everywhere present, who was no respecter of persons, who was a God of law and did not change over time, and wanted mankind to worship Him in truth.
• When Joseph Smith "considered all these things" he prayed to the Lord and received his First Vision.

It is clear from a consultation of the 1832 text that Joseph Smith's desire to be forgiven of his personal sins was NOT the only motivation for his prayer in the wilderness. He prayed (as he explicitly states) because of "all" of the things he mentions - including the desire to worship God in truth; according to His laws (which Joseph did not believe was the case among any of the Christians denominations that he knew of).

Patterns within documents

The 1832 textual pattern of (1) desire to prepare for eternity / worship God in truth and (2) desire for forgiveness of personal sins can be detected in subsequent First Vision recitals, demonstrating that there is no change in his declared motive over time. The confusion of the critics on this issue arises when they do not see exact matches in themes across documents or insist that every detail of the story be present in every text that relates it.

1832 (Smith)

my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul . . . . my mind become excedingly distressed for I became convicted of my sins . . . . when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth therefore I cried unto the Lord . . . . He spake unto me saying, 'Joseph my son, thy sins are forgiven thee.'

1834 (Cowdery/Smith)

Joseph Smith had a "determination to know for himself of the certainty and reality of pure and holy religion . . . . [but he also] call[ed] upon the Lord in secret for a full manifestation of divine approbation, and . . . to have an assurance that he was accepted of Him." Joseph is classified in this text among the "humble, penitent sinner."

1835 (Smith)

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right . . . being thus perplexed in mind I retired to the silent grove and bowed down before the Lord . . . . He said unto me, 'Thy sins are forgiven thee.'

1838 (Smith)

how to act I did not know and unless I could get more wisdom than I then had, would never know . . . . My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join. . . . many other things did He say unto me which I cannot write at this time [INDIRECT REFERENCE TO FORGIVENESS OF SINS?]

1840 (Pratt)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way, to prepare himself, was a question, as yet, undetermined in his own mind. He perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same. . . . He was informed that his sins were forgiven

1842 (Smith)

I began to reflect upon the importance of being prepared for a future state, and upon enquiring the plan of salvation I found that there was a great clash in religious sentiment . . . . considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully [FORGIVENESS OF SINS IS NOT MENTIONED]

1842 (Hyde)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way to prepare himself, was a question, as yet, undetermined in his own mind; he perceived that it was a question of infinite importance. . . . [The two personages] told him that his prayers had been answered, and that the Lord had decided to grant him a special blessing. [Is this a veiled reference to fogiveness of sins? We recall that Hyde utilized information straight from Pratt's account]

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Source(s) of the criticism:

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 251–252. ( Index of claims )

Religious confusion

"by searching the scriptures I found that mankind did not come unto the Lord"

...and by searching the scriptures I found that mand mankind did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament...

∗       ∗       ∗

Did Joseph Smith decide that all churches were wrong before he received the First Vision?

Introduction to Criticism

Critics claim that there is a contradiction between the 1832 account of Joseph Smith's First Vision and the rest of his first-hand accounts. They also claim that the same contradiction occurs internally in the 1838 account. It is alleged that Joseph Smith concluded prior to going to the grove of trees to pray that all the denominations on the earth were false. This supposedly contradicts the 1835 and 1838 accounts in which Joseph expresses doubt as to which Church was true prior to going to the grove.

In his 1832 history, Joseph Smith said:

I found [by searching the scriptures] that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament

In his 1835 account, Joseph Smith said, "I knew not who [of the denominations] was right or who was wrong."

In his 1838 account of the Vision, Joseph writes:

9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.

10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be aright, which is it, and how shall I know it?

18 My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join.

19 I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: "they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof."

The 1832 account then, according to some critics, contradicts the 1835 and 1838 account in that Joseph had already determined before seeing God and Jesus that there was no true Church and thus the only motive for going to the grove in the 1832 account would be to obtain a forgiveness of sins and not to find the true Church.

Author J.B. Haws describes the criticism as it relates to the 1838 account specifically:

Here is the essence of that trouble, as some have seen it. In Joseph’s 1838–39 dictated account (the account that would eventually find its way into the LDS Church’s canon as the official Joseph Smith—History), he described his youthful confusion about the competing religious sects that he encountered in these words: "In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together?" (Joseph Smith History 1:10). According to this narrative, it seems that fourteen-year-old Joseph had already considered the possibility that all churches could be "wrong together." Yet only eight verses later (by the account’s current scriptural format), Joseph reported what seems like surprise in response to the divine injunction that he must join no church, "for they were all wrong"—and "it had never entered into [his] heart that all were wrong" (JS—H 1:18–19). But didn’t we just read that the "all were wrong" possibility had entered his heart in verse 10? Why such an apparently careless and contradictory oversight in the narrative?^[16]

Critics claim that this is a contradiction and evidence that the First Vision story evolved over time.

Such a claim is a false dilemma, as we will now see.

Response to Criticism

Forgiveness of Sins = Finding the Right Church

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[17] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church. Thus even if Joseph's main emphasis is forgiveness of sins in the 1832 account, that doesn't mean he's not talking about what Church is true.

A close reading of The 1832 and 1838 Accounts of Joseph Smith's First Vision, Matthew 15:8-9, and JST Psalm 14

Those critics who claim that Joseph is only speaking about the forgiveness of sins in the 1832 account are ignorant of the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of important scriptural passages quoted near the end of the account. Speaking about the condition of the world, Christ, speaking to Joseph, echoes Matthew 15:8-9:

the world lieth in sin and at this time and none doeth good no not one they have turned asside from the gospel and keep not <​my​> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to thir ungodliness and to bring to pass that which <​hath​> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is?] written of me in the cloud <​clothed​> in the glory of my Father

'[T]hat which hath been spoken by the mouth of the prophets and Apostles' might easily refer to an apostasy and restoration.

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[18]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[19] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[20]

"The 1838-39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of 'their teachers' who 'are workers of iniquity.'"^[21] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine. Under this understanding, the 1832 account of Joseph Smith's First Vision is giving implicit credence that Joseph was indeed seeking to know from God which Church to join because the teachers of other denominations had become corrupt.

Never Entered Into My Heart

Author Jim Bennet describes one approach that a person can take while seeking to reconcile this with their faith and that is to focus interpretation on the phrase "entered into my heart":

The key phrase is "entered into my heart."

We can have confidence in what Joseph means by this because it is not the only time he uses variations of this phrase. Here’s what he says about his experience reading James 1:5.

Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. [JSH 1:12, emphasis added]

This is a phrase Joseph uses to describe something more powerful than mere intellectual assent. He’s describing a spiritual experience, where the feelings of the heart complement and contribute to clarity of mind. It’s a concept that shows up in the Doctrine and Covenants, too:

Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.

Now, behold, this is the spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground. [D&C 8:2-3, emphasis added]

Joseph had clearly considered the possibility all churches were in error in verse 10 (and in the 1832 account,) but the idea hadn’t really sunk in – i.e. entered into his heart – until after verse 18.

I think all of us have had this experience – things happen that we choose not to believe. Even when we have solid information, we don’t allow our intellectual knowledge to become wisdom and "enter into our hearts." He’s describing the very human process of denial, much like Amulek from the Book of Mormon, who once said of his own testimony, "I knew concerning these things, yet I would not know." (Alma 10:6)

Make up your mind, Amulek! Did you know or didn’t you know?! That’s a direct contradiction!

In the case of "Forgiveness of Sins v. Which Church is True,"... Joseph was preoccupied with what he needed to do to prepare to meet God. You see that in all of Joseph’s firsthand accounts.

"[M]y mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul," he wrote in 1832. "I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces;" he wrote in 1835. "My mind was called up to serious reflection and great uneasiness... my feelings were deep and often poignant... What is to be done?" he wrote in 1838. "I began to reflect upon the importance of being prepared for a future [i.e. eternal] state," he wrote in 1842. These are different words, to be sure, but there’s no mistaking the commonality of their underlying meaning. I believe that all these accounts show that Joseph’s deepest desire was to know what he had to do to be saved. That was the one and only item on his agenda in the Sacred Grove.

The question he asked, then, about which church he should join tells us about young Joseph’s theological assumptions. It’s clear in all accounts that salvation and church membership were inextricably linked in his mind. Even in 1832, where he doesn’t specify what question he asked the Lord before his sins were forgiven, he goes on at great length about his concern for the error he sees in all the churches.The possibility that a church might not be necessary doesn’t seem to occur to Joseph, nor would it have been likely to occur to anyone in the early 19th Century. Christ without a church in 1820? Who could imagine such heresy? Certainly not an illiterate farmboy who, at that point, had no inkling what the Lord had in store for him.

In Joseph’s mind, "which church is the right one" and "how can I get my sins forgiven" were variations on the same theme, and only minor variations at that. Rather than show inconsistency, the two accounts are remarkably united in their depiction of Joseph’s concern for his soul and his assumptions about what was necessary to save it.

So with that understanding, the apparent contradiction about whether or not he had decided that all the churches were wrong prior to praying becomes far less problematic. The 1832 account spends more time detailing the specific problems with all the churches than the 1838 account, indicating that Joseph still believed in the importance of joining a church to gain access to the Atonement. True, he doesn’t explicitly say that any church membership is necessary, but he didn’t have to – those reading his account in the 19th Century would have had the same assumptions, and neither Joseph nor his audience would have even considered the modern/post-modern idea of an effectual Christian life outside the boundaries of organized religion. Even if all the churches were wrong to one degree or another, surely Joseph would still have felt it necessary to join the best one... ^[22]

For I Supposed that One of Them Were So

Speficially addressing the passages from JS History 1: 10 and 18, J.B. Haws wrote:

In a draft of Joseph Smith’s history that was written sometime in 1840–41 by scribe Howard Coray (but only essentially rediscovered in the Church’s archival holdings in 2005), the corresponding passage reads differently:

Joseph Smith—History 1:18–19

I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. I was answered that I must join none of them, for they were all wrong . . .

Howard Coray’s 1839–41 history (labeled Draft 3 in Histories, Volume 1 of The Joseph Smith Papers)

I asked the Personages who stood in the light; Which of the sects were right. (for I supposed that one of them were so.) and which I should join. I was answered "join none of them; they are all are wrong . . ."

Coray’s version suggests that Joseph still "supposed"—still believed, still considered it most likely—that one of the sects was right, even if he had considered the possibility that such was not the case. Thanks to the careful editorial scrutiny of The Joseph Smith Papers scholars, it is apparent that Coray’s draft was written after the draft of Joseph Smith’s history (labeled Draft 2 in the handwriting of James Mulholland) that was eventually published in the Times and Seasons and then the Pearl of Great Price. The Joseph Smith Papers volume editors note that, "for whatever reason," Joseph Smith chose that Draft 2 (Mulholland) version for eventual publication, even though there is evidence to suggest that Coray transcribed as Joseph "read aloud from Draft 2 in the large manuscript volume, directing editorial changes as he read." With that background in mind, the parallel phrases above suggest an affinity of sentiment, such that the phrase "it had never entered into my heart" meant, essentially, "I [still] supposed one of them were [right]"—which reinforces the reading that Joseph held out hope in his heart that he would be pointed to the true denomination.^{[16]:99–100}

Looking at Antecedents

Haws describes another way to view both the 1832 account and 1838 account:

One minor drawback in reading Joseph Smith’s history in its current scriptural format is that the verse divisions might inadvertently separate his thoughts too starkly. Because of that potential challenge, the second possibility proposed here is that the contradiction between verses 10 and 18 might simply be a question of antecedents in verse 10. Thus one final alternate reading (and reconciliation) of those verses becomes clearer in the paragraph format of the Draft 2 (Mulholland) manuscript version of Joseph Smith’s history. In what is now verse 9 in the Pearl of Great Price version, Joseph describes the furious activity of three named denominations: the Presbyterians, the Baptists, and the Methodists. Those were the major players in the religious competition that was all around him in that region of New York. And those three groups preached, importantly, distinct soteriological visions of Christianity. If, however, verse 10 is not seen as completely separate from verse 9, then we might understand Joseph’s questions as being much more specific.

Here is how the passage appears in Draft 2 (Mulholland) of Joseph Smith’s history:

My mind at different times was greatly excited for the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all their powers of either reason or sophistry to prove their errors, or at least to make the people think they were in error. On the other hand the Baptists and Methodists in their turn were equally Zealous in endeavoring to establish their own tenets and disprove all others.

In the midst of this war of words, and tumult of opinions, I often said to myself, what is to be done? Who of all these parties are right? Or are they all wrong together? and if any one of them be right which is it? And how shall I know it?

Read in that way, new attention to the determiners and pronouns might be in order. Which of all of these parties—that is, the Presbyterians, Baptists, or Methodists—is right? Or are they—Presbyterians, Baptists, Methodists— all wrong together? If any of them—Presbyterians, Baptists, Methodists—be right, which is it? It seems reasonable to conclude that Joseph wondered not about the possibility that there was no true religion on the earth, but only that the principal religions represented in his area might all be wrong. Hence, his crucial question—his "object in going to enquire of the Lord"— was "to know which of all the sects was right," and perhaps it was the subsequent instruction to join no sect anywhere ("for they were all wrong") that would have been surprising; in that case, this latter possibility was the one that had never entered into his heart.

Again, this is only suggested as one way to read the text—but it is one that also seems to fit with a telling line in the earliest known written account of the First Vision, one from 1832 that Joseph Smith partly dictated and partly wrote. The key is something he stated about personal familiarity:

In that 1832 history, Joseph wrote in his own hand:

At about the age of twelve years my mind become seriously [impressed] with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of differant denominations led me to marvel exceedingly for I discovered that <they did not adorn> instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul . . .

The fact that his conclusions were based on an "intimate acquaintance with those of differant denominations" should not be overlooked. His subsequent recollections do seem to reflect an expanded understanding of a broader apostasy: "by searching the scriptures I found that mand <mankind> did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament." Yet his choice of words ("no society or denomination") and his declaration that "I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy" seem to reflect his discouragement with his local options and his growing assurance that only divine intervention could help him transcend that confusion.

It may, then, have been the sheer universality of the apostasy ("join none of them") that had not entered into his heart. It may have been Joseph Smith’s original hope and assumption, as expressed in the Howard Coray draft, that "one of them were" right, even if he had considered the theoretical possibility that the three denominations with which he had "intimate acquaintance" were all "wrong together" and that he would have to seek a religious home among another, less familiar one of "all the sects."^{[16]:101–102}

Getting Rid of Any Doubt

If you had come to the conclusion that mankind has apostatized from the true faith, and you suddenly found Jesus standing in front of you, wouldn't you ask Him if any of those churches was the correct one? Or would you simply tell Him, "never mind, I already figured it out for myself"?

Simply Misremembering

Could it be that Joseph simply misremembered? Why must one automatically have to be assumed that he was simply embellishing the story?

Conclusion

There are several interpretive possibilities for the supposed discrepancies between the accounts. Is it possible that Joseph Smith contradicted himself? Certainly. But it only remains just that: a possibility—one interpretive option among others. If we presume that Joseph was lying, our hostile reading will lead us to pick this option. If we grant that Joseph might be telling the truth, the other options will not be summarily rejected.

How could Joseph Smith come to the conclusion that all churches were wrong on his own?

Joseph was in doubt as to what his duty was regarding joining a church

The answer to this apparent contradiction lies in a detailed examination of relevant texts. It is important to first compare Joseph Smith’s November 1832 text (which is in his own handwriting) with a newspaper article printed earlier that same year which refers to the Prophet’s inaugural religious experiences.

1832 (February): "not attached himself to any party of Christians, owing to the numerous divisions among them, and being in doubt what his duty was, he had recourse [to] prayer" (Fredonia Censor).

1832 (November): "my intimate acquaintance with those of different denominations . . . . by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament" (handwritten account by Joseph Smith).^[23]

Joseph Smith concluded that none of the denominations with which he had acquaintance was built upon the New Testament gospel

When both of these texts are taken into consideration the following storyline suggests itself: Joseph Smith had come to the conclusion, through personal scripture study, that none of the denominations WITH WHICH HE HAD AN INTIMATE ACQUAINTANCE was built upon the New Testament gospel. He prayed for guidance because he was "in doubt what his duty was." This doubt is obliquely referred to again in Oliver Cowdery’s February 1835 Messenger and Advocate partial First Vision recital where he said that because of the religious excitement the Prophet had "determination to know for himself of the certainty and reality of pure and holy religion."^[24]

Doubt is present again in the Prophet’s November 1835 diary entry: "I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequences."^[25] So the conclusion this fourteen-year-old boy had reached through personal scripture study did not altogether solve his dilemma. In fact, in the May 1838 account he clarifies that because of his youth and inexperience in life he could not make an absolute decision with regard to this matter: "it was impossible for a person young as I was and so unacquainted with men and things to come to any certain conclusion who was right, and who was wrong"; "I often said to myself, what is to be done? Who of all these parties are right? Or, are they all wrong together? If any one of them be right which is it, and how shall I know it?"; "if any person needed wisdom from God I did, for how to act I did not know, and unless I could get more wisdom than I then had [I] would never know."

Joseph wanted to know which of the many hundreds of denominations on earth was the correct one

Orson Pratt’s 1840 First Vision account helps to explain why the ‘Joseph-decided-every-existing-church-was-wrong’ theory cannot possibly be valid. Elder Pratt reports, "He then reflected upon the immense number of doctrines now in the world which had given rise to many hundreds of different denominations. The great question to be decided in his mind was—if any one of these denominations be the Church of Christ, which one is it?" This expansive view is reflected in the Prophet’s 1838 account. There he states, "My object in going to enquire of the Lord was to know which of all the sects was right that I might know which to join. No sooner therefore did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong) and which I should join."

"I cried unto the Lord for mercy"

...therefore I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy and the Lord heard my cry in the wilderness...

Why does Joseph Smith state in his 1832 First Vision account that he was in his "16th year" of age?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

Joseph's 1832 account states the "16th year" of his age in the handwriting of Frederick G. Williams

In Joseph Smith's 1832 First Vision recital he said that he was "in the 16th year of [his] age" when the manifestation took place but in all other accounts in which he mentions his age, he was in his "fifteenth year."

• Is this evidence that the Prophet's story evolved over time, and was thus a fabrication to begin with?

The only First Vision account that provided a different age was the 1832 account written in Joseph Smith's own handwriting. In 1832, 12 years after the First Vision, Joseph wrote, "we were deprived of the bennifit of an education suffice it to say I was mearly instructid in reading and writing and the ground rules of Arithmatic which constuted my whole literary acquirements."

Although the portion of Joseph's 1832 history is in his own handwriting, the text insertion of "in the 16th year of my age" was in the handwriting of Frederick G. Williams, Joseph's scribe. It is likely that Joseph's dating schemes were slightly off when he dictated his age to Williams, many years afte the fact. There is nothing nefarious in Joseph Smith correcting his own slight mathematical miscalculations.

Two years later, Oliver Cowdery had Joseph's 1832 history in his possession when he began publishing history of the Church in late 1834 in the Latter-day Saints' Messenger and Advocate. Oliver clearly established Joseph's age as 14 ("the 15th year of his life") during the period of religious excitement (although Oliver ultimately never described the actual First Vision at this time). Once the date of the First Vision was correctly established it remained steady throughout all subsequent recitals as the "15th year" or "age 14."

Are the ages stated in Joseph's accounts of the First Vision "all over the place?"

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

All other accounts except the 1832 one state Joseph's age as 14 or that he was in his "fifteenth year"

The ages are not, as one critic states, "all over the place." ^[26] The only account produced by Joseph Smith that indicated a different age was the 1832 account (age 15 rather than 14, based upon a text insertion above the line by Frederick G. Williams after Joseph had already written his account). All remaining accounts indicate age 14 (the "15th" year).

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

In the 1832 history, the farther back in time Joseph Smith goes, the more inexact Joseph's dating scheme becomes

The 'one-year-off-the mark' dating anomaly of the 1832 First Vision account can best be understood by taking a look at all of the dates and time frame indicators that are provided within the document. It can then be seen that the farther back in time Joseph Smith goes, the more inexact his dating scheme becomes.

Notice that the date of the First Vision is an above-the-line insertion in the handwriting of Frederick G. Williams, meaning that it was not placed in the text initially but was added at a later time than the creation of the main text.

(17 years back in time)

"at the age of about ten years my father Joseph Smith Sr. moved to Palmyra" [23 Dec. 1815 – 23 Dec. 1816]

(15 years back in time)

"At about the age of twelve years my mind become seriously impressed" [23 Dec. 1817 – 23 Dec. 1818]

(12 years back in time)

"from the age of twelve years to fifteen I pondered many things in my heart" [23 Dec. 1817 – 23 Dec. 1821]

"while in <the> attitude of calling upon the Lord <in the 16th year of my age> a pillar of fire" [23 Dec. 1820 – 23 Dec. 1821]

for many days

about that time

after many days

(7 years back in time)

when I was seventeen years of age I called again upon the Lord . . . [and an] angel [appeared]. . . . it was on the 22d day of Sept. AD 1822

(5 years back in time)

the plates [I] obtained them not until I was twenty one years of age

in this year I was married . . . 18th [of] January AD 1827

on the 22d day of Sept of this same year I obtained the plates

in December following we moved to Susquehanna

Joseph Smith: "I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements"

We should carefully note that Joseph Smith correctly stated that he was "seventeen years of age" when the angel Moroni appeared to him on 22 September 1823, he got the time of that manifestation wrong by one year. A clue as to why this incorrect date was placed by the Prophet in this historical account can be found right in the 1832 document itself. Near the beginning of the narrative Joseph writes: "being in indigent circumstances [we] were obliged to labor hard for the support of a large family having nine children. And as it required the exertions of all that were able to render any assistance for the support of the family therefore we were deprived of the benefit of an education. Suffice it to say [that] I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements". Elder Orson Pratt once asked rhetorical questions of the Prophet to illustrate his meager level of formal education: "Had you been to college? No. Had you studied in any seminary of learning? No. Did you know how to read? Yes. How to write? Yes. Did you understand much about arithmetic? No. About grammar? No. Did you understand all the branches of education which are generally taught in our common schools? No." (Journal of Discourses, 7:220-21). And when Elder Pratt wrote specifically about the First Vision he was even more specific about the level of the Prophet's math skills, saying that he had "a very limited understanding of the elementary rules of arithmetic." (Orson Pratt, An Interesting Account of Several Remarkable Visions [Edinburgh, Scotland: Ballantyne and Hughes, 1840],—-).

In the 1838 history, Joseph got the year of his own brother's death wrong

The 1832 history is not the only one where the Prophet made a dating mistake that was one year off the mark. He did the same thing when he created the 1838 Church history, but this time he got the year of his own brother's death wrong. He erroneously remembered that it was 1824 instead of 1823. The significant thing about this particular dating blunder is that four years after the Prophet recorded the initial information he came to the realization that it was not correct and had his scribe, Willard Richards, make the appropriate adjustment. Perhaps the problem with the date was brought to the Prophet's attention by a member of his own family after the information had been printed and made available for public perusal [publication in May 1842; correction in December 1842].

Initial Manuscript Record (2 May 1838)

Alvin (who is now dead)

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin.

Publication ( 15 March 1842 / 2 May 1842)

Alvin, (who is now dead) (Times and Seasons, vol. 3, no. 10, 15 March 1842, 727).

In the year eighteen hundred and twenty-four my father's family met with a great affliction by the death of my eldest brother Alvin. (Times and Seasons, vol. 3, no. 13, 2 May 1842, 772).

Post-Publication Manuscript Correction (2 December 1842)

Alvin (who <died Nov. 19th: 1823 in the 25 year of his age.> is now dead) [the last three words are stricken out]

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin. [this year designation was not corrected by Willard Richards - whose editorial additions and notes end before this point in the manuscript]

A similar type of dating correction scenario, as mentioned above, may have taken place in connection with the 1832 history. Oliver Cowdery claimed that he had the Prophet's help in creating his December 1834 Church history article and despite the fact that he had the erroneously-dated 1832 document sitting in front of him [see paper on this subject] he provided the correct year for the Prophet's First Vision - "in the 15th year of his life" (i.e., between 23 December 1819 and 23 December 1820). And just nine months later the Prophet himself was telling a non-Mormon that the First Vision took place when he was "about 14 years old" (Joseph Smith diary, 9 November 1835).

Is there a case where Joseph stated that his age was 17 rather than 14 at the time of the First Vision?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

Some critics think so: One case in which the age in an 1835 account was mistakenly stated as age 17

An image from "mormoninfographics" is in circulation on the internet which mistakenly states that Joseph claimed that he was age 17 when the First Vision occurred. However, this was a misreading of Joseph Smith's 1835 journal entry, which clearly states that Joseph was age 14 at the time of the first vision, and age 17 at the time of Moroni's visit.

An anti-Mormon "mormoninfographic" which attempts to demonstrate that the ages of the first vision accounts are different. Since this was posted, the owner of "mormoninfographics" acknowledged and corrected this mistake by removing all of the ages from this particular graphic. ^[27]

Why is Joseph Smith's struggle with Satan not mentioned in the 1832 account of the First Vision?

Joseph Smith says in the official Church history account of the First Vision that directly before the theophany occurred he had a struggle with Satan, but this struggle is not mentioned in his 1832 recital of the experience

Is this evidence that this visionary tale evolved over time by becoming more dramatic and elaborate?

The 'struggle' motif is absent from the first known self-written account of the Prophet's visionary experience (1832) but it is also absent from his self-written Wentworth Letter account (1842). It is clear from the available documentary evidence that the Prophet did not feel constrained by the arbitrary rule of his modern critics that he must include every aspect of his First Vision story in every single retelling of it, and no reasonable person should be bothered that he doesn't.

The following timeline displays the 'struggle' material found in First Vision recitals that were produced during the Prophet's lifetime. The corresponding text from the 1832 document is also provided for purposes of comparison.

It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it

Several observations about the information presented below may prove useful.

• It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it - even after the official Church history account was written down (1838) and published (1842). He opted not to speak about that aspect of the story in the Wentworth Letter (1842), in a speech given before the Saints at the Nauvoo Temple (1843), and also when he conducted an interview with a non-Mormon newspaper editor (1843). Yet, he did briefly refer to that part of the story in a subsequent private conversation with a convert (1844).

• A careful comparison of texts indicates that the Prophet's Wentworth Letter was likely constructed by utilizing the content of Orson Pratt’s Interesting Account pamphlet.^[28] But even though Elder Pratt’s account refers directly to the 'struggle' theme, Joseph Smith chose not to include it within the Wentworth Letter.

• Even after Joseph Smith revealed details about his 'struggle' with the Adversary he did not include some of them in subsequent accounts. For instance, in 1835 he told of hearing somebody walking up behind him but this detail didn't ever appear again in the known recitals. Gathering darkness and the dread of sudden destruction are mentioned in the official 1838 rendering of events but then it disappears and is not seen in any later sources which were produced during the Prophet's lifetime.

September–November 1832

I cried unto the Lord for mercy. . . and while in the attitude of calling upon the Lord . . . a pillar of fire [or] light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God.

9 November 1835

I called on the Lord for the first time in the place above stated, or in other words, I made a fruitless attempt to pray. My tongue seemed to be swollen in my mouth, so that I could not utter. I heard a noise behind me like some one walking towards me. I strove again to pray, but could not. The noise of walking seemed to draw nearer. I sprang upon my feet and looked round, but saw no person or thing that was calculated to produce the noise of walking. I kneeled again, my mouth was opened and my tongue loosed. I called on the Lord in mighty prayer. A pillar of fire appeared above my head, which presently rested down upon me and filled me with unspeakable joy.

2 May 1838

I kneeled down and began to offer up the desires of my heart to God, I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me and had such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin but to the power of some actual being from the unseen world who had such a marvelous power as I had never before felt in any being, just at this moment of great alarm I saw a pillar of light exactly over my head above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound.

September 1840

He therefore, retired to a secret place in a grove, but a short distance from his father's house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind, and he was enabled to pray in feverency of the spirit, and in faith. And while thus pouring out his soul, anxiously desiring an answer from God, he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him.

June 1841

He, therefore, retired to a secret place, in a grove, but a short distance from his father's house, and knelt down and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him. The adversary benighted his mind with doubts, and brought to his soul all kinds of improper pictures and tried to hinder him in his efforts and the accomplishment of his goal. However, the overflowing mercy of God came to buoy him up, and gave new impulse and momentum to his dwindling strength. Soon the dark clouds disappeared, and light and peace filled his troubled heart. And again he called upon the Lord with renewed faith and spiritual strength. At this sacred moment his mind was caught away from the natural objects with which he was surrounded, and he was enwrapped in a heavenly vision.

1 March 1842

I retired to a secret place in a grove and began to call upon the Lord, while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision.

11 June 1843

he went into the grove & enquired of the Lord which of all the sects were right.

29 August 1843

I kneeled down, and prayed, saying, O Lord, what Church shall I join? Directly I saw a light.

24 May 1844

Went into the Wood to pray, kneels himself down, his tongue was close[d,] cleave[t]h to his roof—could utter not a word, felt easier after awhile—saw a fire toward heaven came near and nearer. . . . the fire drew nigher, rested upon the tree, enveloped him[, and] comforted [him].

Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Why does Joseph Smith's 1832 account of the First Vision not mention two personages?

Although the 1832 account does not specifically indicate that the Father appeared, He is mentioned

The theophany portion of the 1832 account does not specifically indicate that the Father appeared to Joseph Smith together with Jesus Christ. The relevant text (in its original form) reads as follows:

a piller of fire light above the brightness of the sun at noon day c[a]me down from above and rested upon me and I was filled with the spirit of god and the <Lord> opened the heavens upon me and I saw the Lord and he spake unto me saying Joseph <my son> thy sins are forgiven thee. go thy <way> walk in my statutes and keep my commandments behold I am the Lord of glory I was crucifyed for the world that all those who believe on my name may have Eternal life <behold> the world lieth in sin and at this time and none doeth good no not one they have turned asside from the gospel and keep not <my> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father.^[29]

Even though the Savior makes a direct reference to the Father there is no indication in this portion of the 1832 document that God appeared to Joseph Smith alongside His Son.

The same pattern exists in the Book of Mormon with Lehi's vision of God on His throne

This type of pattern is seen in the Book of Mormon, translated in 1829: The Book of Mormon begins (1 Nephi 1꞉8-10) with Lehi's vision of God on His throne. One [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both God the Father and Christ.

Is there any reference to God the Father being present in Joseph Smith's 1832 account?

Pearl of Great Price Central, Joseph Smith - History Insight #9: Did Both the Father and the Son Appear to Joseph Smith in the First Vision?

A significant phrase in the introductory paragraph is associated with the First Vision: "receiving the testimony from on high"

There is a very significant phrase located in the introductory paragraph of the Prophet's historical narrative. There he indicates that the 1832 document is . . .

A History of the life of Joseph Smith Jr. an account of his marvilous experience and of all the mighty acts which he doeth in the name of Jesus Ch[r]ist the son of the living God of whom he beareth record and also an account of the rise of the church of Christ in the eve of time according as the Lord brough<t> [it] forth and established [it] by his hand <firstly> he receiving the testamony from on high secondly the ministering of Angels thirdly the reception of the holy Priesthood by the ministring of Aangels to adminster the letter of the Gospel—<—the Law and commandments as they were given unto him—>and the ordinencs, forthly a confirmation and reception of the high Priesthood after the holy order of the son of the living God.

This paragraph not only introduces the document with a heavy emphasis on the Son of God but it also chronologically outlines four inaugural events of the Restoration.

FIRST: Reception of "the testimony from on high"—First Vision

SECOND: The "ministering of angels"—Moroni visitations

THIRD: Reception of the Holy Priesthood to administer the letter of the gospel—Aaronic priesthood

FOURTH: Reception of the High Priesthood after the order of the Son—Melchizedek priesthood

This 1832 phraseology corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove

The significant phrase in the introductory paragraph is the one associated with the First Vision—"receiving the testimony from on high" (spelling standardized). When this phrase is placed in conjunction with the Prophet's 1835 and 1838 accounts of the First Vision it becomes obvious that the 1832 phraseology closely corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove.

(1832 ACCOUNT)

firstly . . . receiving the testimony from on high

(1835 ACCOUNT)

He [God the Father] testified unto me that Jesus Christ is the Son of God

(1838 ACCOUNT)

[He] said...This is my beloved Son

The Father's identification of Jesus Christ as His Son was His "testimony" of Him.

Critics have objected that—in their minds—the phrase "from on high" cannot be so easily equated with God the Father. But there is a sizable amount of corroborating evidence for this idea. Consider the following points of connection.

• 3 Ne. 11:3, 5-7 - between April and June 1828

The Father's voice . . . came out of heaven [i.e., 'from on high'] and testified of His Beloved Son.

• D&C 20:16 - April 1830

Joseph Smith stated, "the Lord God has spoken it; and we . . . have heard . . . the words of the glorious Majesty on high."

• Matthew, Mark, Luke, 1 Peter - between 8 March 1831 and 24 March 1832

There are five New Testament scriptures (which Joseph Smith would have been familiar with from his work on the JST) that have distinct parallels to the First Vision story. Jesus Christ's Old World disciples heard the Father's voice come "from heaven" (Mt. 3:17; Mk. 1:11; Lk. 3:22; 2 Pt. 1:17-18) [i.e, 'from on high'] or "out of the cloud" (Mt. 17:5) [i.e., 'from on high'] and in each of these instances the Father testified of His Son and employed the same phraseology that Joseph Smith said He utilized during the First Vision

• JST John 1:18/19 - between 20 November 1831 and 16 February 1832

And no man hath seen God at any time, except he [i.e., God the Father] hath borne record of the Son.

• 1832 First Vision account - between 22 September 1832 and 27 November 1832

receiving the testimony from on high

• D&C 93:15 - 6 May 1833

Mention is made of the Father's voice being heard "out of heaven."

• Patriarchal Blessing - 9 December 1834

When the Prophet received his Patriarchal Blessing on 9 December 1834 he was reminded by the Patriarch (his father) that during his "youth" he had "heard [God's] voice from on high."

Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account

This chronological evidence points to the conclusion that Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account.

"The Lord opened the heavens and I saw the Lord"

There is another line from the 1832 account that may be referring to two people:

I was filled with the spirit of God, and the Lord opened the heavens upon me and I saw the Lord

It has been argued that the seperation of "Lord" into two may be referring to the Lord God [i.e., the Father] and the Lord Jesus Christ. Three pieces of evidence can be used to argue for this interpretation.

• Evidence #1 - The separation of "Lord" is used in scripture in Psalm 110:1 to refer to two distinct, divine individuals. As John Welch and James Allen have argued, if David can do this, so can Joseph.^[30] This connection becomes more plausible when we realize that Joseph would have either recently been working on or completed Psalms in his Inspired Translation of the Bible at this time.

Some critics have taken issue with this evidence for the interpretation—claiming that since Psalm 110:1 was originally written in Hebrew with two different words for Lord (rendering "Lord" and "LORD" in all caps for the second mention) that the argument fails.^[31]

Robert S. Boylan has responded by showing how Psalm 110:1 is the most quoted, echoed, and/or alluded to passage in the New Testament which Joseph would have been working on revising in his Inspired Translation of the Bible. He then shows that the revelations in Doctrine and Covenants leading up chronologically to the publication of the history containing the 1832 account of Joseph’s vision deliberately echo that verse (Doctrine and Covenants 20:24; 49:5-6; 76: 20, 23). If Joseph were familiar with that verse close to the publication of the account by way of the Old and/or New Testament and as echoed in his revelations published in the Doctrine and Covenants, it seems reasonable to assume that he could have used that verse as a template for rendering his account of events surrounding the First Vision.^[32] This is even if one mention is capitalized and the other not. If the structure is deliberate and clear (and it appears so), then it seems odd to be upset that Joseph doesn't use capitals for the second "Lord" he writes about.

• Evidence #2 - The successive appearance of personages in other accounts (such as the 1835 account).

The 1832 account may be read to have a successive appearance of personages, one after the other. This is strengthened by the 1835 accounts mention of successive appearance. Further evidence of this in the 1832 account may be that Joseph was "filled with the spirit of God" before he mentions "the Lord".

• Evidence #3 - Joseph used "Lord" to refer to God and not just Jesus Christ in the 1832 account.

Some have argued that the 8 uses of Lord in the 1832 account all refer to Jesus Christ.^[33] There are at least three references that may be read otherwise:

A History of the life of Joseph Smith Jr. an account of his marvilous [sic] experience and of all the mighty acts which he doeth in the name of Jesus Christ the son of the living God of whom he beareth record and also an account of the rise of the Church of Christ in the eve of time according as the Lord brought forth and established by his hand.

A separation of "Christ" and "the Lord." This is able to be read with Christ or the Father as the Lord.

My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith, and there was no society or denomination that was built upon the gospel of Jesus Christ as recorded in the New Testament.

Joseph may be referring to coming to the Lord (i.e., the Father) and the gospel of Christ.

The third plausible evidence of the Father as Lord is the ending of the account:

My soul was filled with love, and for many days I could rejoice with great joy. The Lord was with me, but I could find none that would believe the heavenly vision. Nevertheless, I pondered these things in my heart.

The reference here is vague enough that it cannot be conclusively read one way or the othe—especially with the just-cited mention of the Lord.

Why did the Prophet construct the 1832 narrative in a manner such as to exclude explicit mention of the Father's appearance?

Analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations

Since it can be concluded from the above documentary evidence that Joseph Smith did indeed make an oblique reference to the appearance of the Father in his 1832 history the question becomes—Why did the Prophet construct the 1832 narrative in the manner that he did (so as to exclude explicit mention of the Father's appearance)? A careful analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations. The apostle Stephen's view of both the Father and the Son is clearly utilized by the Prophet in one section of the 1832 text but, more importantly, Joseph Smith told the actual theophany portion of this narrative in language that very closely corresponds to the apostle Paul's vision of Jesus Christ (Acts 26).^[34] .

The apostle Paul did not report that he saw the Father alongside the Son

On this reading, the Father is not explicitly mentioned as making an appearance in the theophany portion of the 1832 First Vision account because Joseph Smith patterned that part of his narrative after the vision of Jesus Christ experienced by the apostle Paul.

Paul did not report that he saw the Father alongside the Son, and so it is logical that this is the reason why Joseph Smith did not explicitly mention the Father's appearance in his text either. The Prophet's strong sense of connection with Paul's visionary experience is referred to by him right in his 1838 First Vision account. The context of this connection is the persecution experienced by both men for speaking publicly about a heavenly manifestation. Joseph Smith relates in his 1838 history that he was informed by a clergyman that his vision was "all of the devil." This piece of information may help to explain why the Prophet chose to couch his first known written account of his vision in heavy biblical language and imagery. He may have hoped that by doing this his story would have a better chance of being accepted amongst a populace that was steeped in biblical content.

Gospel Topics: "There are other, more consistent ways of seeing the evidence."

The Gospel Topics Essay touching on the first vision touches on another way of looking at the evidence. It focuses on the awkward repetition of the word "Lord" and how this may have been Joseph's perhaps uneducated way of stating the order of appearance of the personages:

Embellishment. The second argument frequently made regarding the accounts of Joseph Smith’s First Vision is that he embellished his story over time. This argument focuses on two details: the number and identity of the heavenly beings Joseph Smith stated that he saw. Joseph’s First Vision accounts describe the heavenly beings with greater detail over time. The 1832 account says, “The Lord opened the heavens upon me and I saw the Lord.” His 1838 account states, “I saw two Personages,” one of whom introduced the other as “My Beloved Son.” As a result, critics have argued that Joseph Smith started out reporting to have seen one being—“the Lord”—and ended up claiming to have seen both the Father and the Son.

There are other, more consistent ways of seeing the evidence. A basic harmony in the narrative across time must be acknowledged at the outset: three of the four accounts clearly state that two personages appeared to Joseph Smith in the First Vision. The outlier is Joseph Smith’s 1832 account, which can be read to refer to one or two personages. If read to refer to one heavenly being, it would likely be to the personage who forgave his sins. According to later accounts, the first divine personage told Joseph Smith to “hear” the second, Jesus Christ, who then delivered the main message, which included the message of forgiveness.10 Joseph Smith’s 1832 account, then, may have concentrated on Jesus Christ, the bearer of forgiveness.

Another way of reading the 1832 account is that Joseph Smith referred to two beings, both of whom he called “Lord.” The embellishment argument hinges on the assumption that the 1832 account describes the appearance of only one divine being. But the 1832 account does not say that only one being appeared. Note that the two references to “Lord” are separated in time: first “the Lord” opens the heavens; then Joseph Smith sees “the Lord.” This reading of the account is consistent with Joseph’s 1835 account, which has one personage appearing first, followed by another soon afterwards. The 1832 account, then, can reasonably be read to mean that Joseph Smith saw one being who then revealed another and that he referred to both of them as “the Lord”: “the Lord opened the heavens upon me and I saw the Lord.”

Joseph’s increasingly specific descriptions can thus be compellingly read as evidence of increasing insight, accumulating over time, based on experience. In part, the differences between the 1832 account and the later accounts may have something to do with the differences between the written and the spoken word. The 1832 account represents the first time Joseph Smith attempted to write down his history. That same year, he wrote a friend that he felt imprisoned by “paper pen and Ink and a crooked broken scattered and imperfect Language.” He called the written word a “little narrow prison.” The expansiveness of the later accounts is more easily understood and even expected when we recognize that they were likely dictated accounts—an, easy, comfortable medium for Joseph Smith and one that allowed the words to flow more easily.^[35]

Read the full article here.

Did any of Joseph's scribes ever say anything about Joseph's story of the vision changing over time?

Joseph's scribe Frederick G. Williams never mentioned anything about Joseph's story "evolving" over time

It is worthwhile to note that the scribe for the material which directly precedes and follows after the 1832 First Vision narrative—Frederick G. Williams—never mentioned anything about Joseph Smith's story evolving over time and becoming more elaborate with the so-called 'addition' of the Father.

Williams was a resident of Quincy, Illinois when the First Vision account which explicitly refers to the Father was published in Nauvoo, Illinois on 1 April 1842. It is known that Williams was with the Prophet in Nauvoo shortly before his death on 10 October 1842 but during the intervening six months there is no known objection from Frederick to the content of the printed text. Why not? Williams was the person who wrote down the words in the introductory remarks of the 1832 document that talk of Joseph Smith receiving "the testimony from on high" during the First Vision. And it is known that Frederick was accompanying four LDS missionaries who, in November 1830, were teaching the citizens of Painesville, Ohio that Joseph Smith had seen "God" personally (see the 1830 statement about seeing "God").

Williams was a member of the First Presidency of the Church on 9 November 1835 when Joseph Smith was teaching a non-Mormon that there were two personages who appeared during the First Vision (see Joseph Smith diary, 9 November 1835). Frederick probably never drew attention to a so-called 'discrepancy' between what Joseph Smith taught in 1832, 1835, 1838, and 1842 because he knew that there wasn't one; he knew that the words of the Father spoken during the vision were referred to right in the text that he had written down in 1832.

Joseph's scribe Oliver Cowdery never mentioned anything about Joseph's story changing

Oliver Cowdery is another person who was in a position to know if the Prophet's First Vision story had changed over time by the addition of the Father. But he never mentioned any such 'discrepancy'. Cowdery had possession of the 1832 First Vision account when he wrote and published a series of Church history letters in December 1834 and February 1835 and so he was fully aware of the explicit mention of Christ's appearance and he also would have known of the introductory remark which refers to "the testimony from on high" being delivered during this event. Cowdery became the Associate or Assistant President of the entire Church on 5 December 1834 (Encyclopedia of Mormonism, 1653), and thus he would have been in the highest office of Church authority when the Prophet was teaching about one year later that two personages appeared during the First Vision (Joseph Smith diary, 9 November 1835).

Even after both Fredrick G. Williams and Oliver Cowdery became disaffected with Joseph Smith, they never claimed his story of the First Vision had mutated or changed over time

Both Fredrick G. Williams and Oliver Cowdery had reason to feel animosity toward Joseph Smith and the Church since they were both excommunicated in the late 1830's. But neither of these men - even after their reinstatements into full fellowship - ever pointed to any 'creative editing' of the Prophet's First Vision story to sound more impressive and dramatic.

⍗

Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), . John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) . ( Index of claims ) Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120–128. Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 154.( Index of claims ) Dan Vogel, "The Earliest Mormon Concept of God," in Line Upon Line: Essays on Mormon Doctrine, edited by Gary James Bergera, (Salt Lake City: Signature Books, 1989), 17–33. Watchman Fellowship, The Watchman Expositor (Page 3) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Was Joseph Smith's First Vision Vision set in heaven or on earth?

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration

a piller of fire light above the brightness of the sun at noon day come down from above and rested upon me and I was filled with the spirit of god and the Lord opened the heavens upon me and I saw the Lord and he spake unto me...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Some have seen a discrepancy between the location of Deity in the Prophet's 1832 and 1838 First Vision accounts. The 1838 version says that the Prophet saw two Personages standing in the air above the earth, within his proximity. But the 1832 version is not so clear—it seems to locate Deity in heaven.

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration. A myopic focus on a limited number of historical documents can only lead to misunderstanding of the past and a twisted sense of the message that the author is trying to convey.

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures. And at this point in his manuscript he utilized Acts 7꞉55-56 to tell his story. It reads:

But [Stephen], being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

The Greek text that underlies the KJV translation says that Stephen looked into "heaven" (ouranos - 'the sky'; by extension: 'heaven'; also translated as 'air') and saw the "heavens" (the same Greek word - ouranos) opened. Thus, Stephen did not necessarily see Deity in their celestial abode - far beyond the confines of the earth - but rather standing above him in the air.

When Joseph Smith says in the 1832 First Vision account that he saw the Lord after the "heavens" (he uses the plural form) were opened he seems to be expressing the same idea that is found in the New Testament text.

Notice that the physical proximity of the Personages is established in the Prophet's 1835 recital: the pillar of fire can be physically seen in the air; the pillar of fire physically descends and rests upon Joseph; the pillar of fire has contact with physical objects that surround Joseph; two Personages are seen in the midst of this pillar of fire. Notice also that in the 1844 account the Prophet indicates that he could see with his natural eyesight the pillar "toward heaven", or up in the air. A glance at the 1840 account also shows that the phrase "in the heavens above" simply means "a considerable distance" up in the sky - it is not a reference to the celestial abode of Deity.

1832

• a pillar of fire light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God and the Lord opened the heavens upon me and I saw the Lord and he spake unto me.

1835

A pillar of fire appeared above my head; which presently rested down upon me, and filled me with unspeakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed.

1838

I saw a pillar of light exactly over my head above the brigtness of the sun, which descended gradually until it fell upon me. . . . When the light rested upon me I saw two personages (whose brightness and glory defy all description) standing above me in the air.

1840

he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him; and as it drew nearer, it increased in brightness and magnitude, so that, by the time that it reached the tops of the trees, the whole wilderness, for some distance around was illuminated in a most glorious and brilliant manner. He expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but perceiving that it did not produce that effect, he was encouraged with the hope of being able to endure its presence. It continued descending slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwapped in a heavenly vision, and saw two glorious personages.

1842

while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages who exactly resembled each other in features, and likeness, surrounded with a brilliant light which eclipsed the sun at noon-day.

1843

Directly I saw a light, and then a glorious personage in the light, and then another personage.

1844

saw a fire toward heaven came near and nearer; saw a personage in the fire . . . the fire drew nigher, Rested upon the tree, enveloped him comforted.

Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Joining other churches—"thy sins are forgiven thee"

saying Joseph my son thy sins are forgiven thee. go thy way walk in my statutes and keep my commandments behold I am the Lord of glory I was crucifyed for the world that...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does the 1832 account of the First Vision not prohibit Joseph from joining any church?

The 1832 First Vision account does not portray the Lord giving Joseph Smith an injunction against joining any church

The 1832 account of the First Vision does not portray the Lord as announcing that all the creeds were corrupt. These details do not show up until the 1838 account. Is this evidence that the Prophet's story evolved over time?

The claim that Joseph Smith's 1832 First Vision story does not contain a divine injunction against joining any churches does not take evidence within the document itself into proper consideration. The information is implicit instead of explicit, but it is there nevertheless. This point cannot be legitimately used as evidence of an evolving storyline.

Joseph went to pray in the grove because he had concluded that the behavior of the churches was not in accordance with the Bible

A quick look at the 1832 First Vision text reveals how untenable this claim is. Joseph Smith states that before he went into the woods to pray he had concluded in his own mind that "those of different denominations [which he was personally acquainted with]. . . did not adorn their profession by a holy walk and godly conversation agreeable to what [he] found contained in [the Bible] . . . . [There were] contentions and divisions [among them] . . . . [T]hey had apostatised from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament."

Jesus Christ informed Joseph in the 1832 account that "they draw near to me with their lips while their hears are far from me"

Then, when Jesus Christ Himself made a personal appearance to Joseph in the grove, He informed the young boy that -

"the world lieth in sin at this time and none doeth good no not one they have turned aside from the gospel and keep not <my> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father"

To summarize:

• Joseph Smith could not find a church that he thought was adhering to biblical teachings.
• Jesus Christ confirmed Joseph Smith's observation by saying that the entire world was in a sinful, ungodly condition; they did not keep divine commandments; they had turned aside from the gospel—"not one" person was doing good in His estimation.
• Jesus Christ said that those who professed Christianity were in a state of hypocrisy.
• Jesus Christ said that He was angry with the inhabitants of the earth and was contemplating their punishment.

This is an unambiguous indication on the Lord's part that joining any of the denominations would be unacceptable

How can critics possibly see this as anything other than a forceful and unambiguous indication on the Lord's part that joining any of the Christian denominations would be an unacceptable path for Joseph to take? Notice in the remainder of the 1832 text that Joseph says he felt great joy and love because of his experience and pondered the things which he had seen and heard during the vision . . . but during an interval of several years he did NOT join any church. Why?

As the 1832 text so plainly says—Joseph Smith believed that Christians had turned aside from the gospel; Jesus Christ confirmed that Christians had turned aside from the gospel; Joseph was therefore provided with a set of golden plates that contained writings which were "engrave[d] by . . . the servants of the living God." The 1832 account speaks three times of the "work" that God wanted Joseph Smith to do, while the 1838 account explicitly connects this "work" with the bringing forth of "the everlasting gospel." The 1842 First Vision account ties all of these themes together. There the Prophet relates: "I was expressly commanded to 'go not after them,' at the same time receiving a promise that the fulness of the gospel should at some future time be made known unto me."

Jesus Christ said that He would bring to pass "that which hath been spoken by the mouth of the prophets and apostles"

Another indication from the 1832 document that Joseph Smith knew from the First Vision event that he should not join any of the churches can be found in something the Savior said to him. Jesus Christ explained that He was going to take action against the situation the world was currently in by "bring[ing] to pass that which hath been spoken by the mouth of the prophets and Ap[o]stles." What did this statement mean? In a canonized text written at approximately the same time as the 1832 First Vision account (September 1832) the following phraseology is found:

1. A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high.
2. Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints . . . . (D&C 84꞉1-2).

The Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church

In other words, the Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church. This viewpoint is bolstered by several instances where the Prophet utilized the same phraseology used by the Lord during the First Vision to speak about the Restoration.

• The work of the Lord in these last days, is one of vast magnitude and almost "beyond the comprehension of mortals. Its glories are past description, and its grandeur unsurpassable. It is the theme which has animated the bosom of prophets and righteous men from the creation of the world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in Christ Jesus, whether in heaven or on the earth, shall be gathered together in Him, and when all things shall be restored, as spoken of by all the holy prophets since the world began".^[36]

• "I . . . hold the keys of the last kingdom, in which is the dispensation of the fullness of all things spoken by the mouths of all the holy Prophets since the world began".^[37]

• "in the last days, . . . that which shall precede the coming of the Son of Man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began".^[38]

• "the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient order of things restored"^[39]

• "when the purposes of God shall be accomplished: when ‘the Lord shall be King over the whole earth,’ and ‘Jerusalem His throne.’ ‘The law shall go forth from Zion, and the word of the Lord from Jerusalem.’ This is the only thing that can bring about the ‘restitution of all things spoken of by all the holy Prophets since the world was’—‘the dispensation of the fullness of times, when God shall gather together all things in one’."^[40]

• "the last dispensation, . . . bringing to pass the restoration spoken of by the mouth of all the Holy Prophets . . . . the restitution of all things spoken of by the holy Prophets be brought to pass".^[41]

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) Chapter 8. ( Index of claims ) Internet Wikipedia "First Vision" article (as of 16 January 2007).

Did Joseph Smith join the Methodist, Presbyterian, or Baptist churches between 1820 and 1830 despite the claim made in his 1838 history that he was forbidden by Deity from joining any denomination?

Nobody who has charged Joseph Smith with joining a church between 1820 and 1830 has ever produced any authentic denominational membership record that would substantiate such a claim

Three of the primary sources that charge Joseph Smith with joining sectarian churches between 1820 and 1830 were produced in the latter part of the nineteenth century, over a half-century after the First Vision. None of the three are contemporary records; the earliest one was written 50 years after the First Vision took place.

• Fayette Lapham claimed that Joseph had joined the Baptist Church.
• Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church.
• S.F. Anderick claimed that Joseph Smith joined the Presbyterian Church.

We must note too that none of these sources confirms the others—they all discuss different denominations and different time frames. Thus, the stories are not mutually reinforcing.

Eyewitness reminiscences and contemporary records provide strong evidence that these claims are not valid and, therefore, do not reflect historical reality. The three sources are all late, and all from hostile voices.

Did Joseph Smith become a baptized member of the Baptist Church in 1822?

Fayette Lapham claimed to have learned this from Joseph Smith, Sr. 50 years after the First Vision had occurred

Fayette Lapham claimed to have interviewed Joseph Smith Sr. in 1829-30, and published a report forty years later. In it, he reported:

About this time [1822, perhaps as late as 1824] he [Joseph, Jr.] became concerned as to his future state of existence, and was baptized, becoming thus a member of the Baptist Church.^[42]

There are no records to support the claim that Joseph joined the Baptist Church

The Lapham source is secondhand at best—putting forward information that reportedly came from the Prophet's father. There are no records beyond this late, second-hand recollection to support this claim.

Did Joseph Smith become a member of the Methodist Church while he was translating the Book of Mormon?

In 1879, 59 years after the First Vision, Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church while translating the Book of Mormon

Joseph and Hiel Lewis were cousins of Emma Hale Smith; they would have been aged 21 and 11 respectively in 1828:

...while he, Smith, was in Harmony, Pa., translating his book....that he joined the M[ethodist] [Episocpal] church. He presented himself in a very serious and humble manner, and the minister, not suspecting evil, put his name on the class book, the absence of some of the official members, among whom was the undersigned, Joseph Lewis, who, when he learned what was done, took with him Joshua McKune, and had a talk with Smith. They told him plainly that such a character as he was a disgrace to the church, that he could not be a member of the church unless he broke off his sins by repentance, made public confession, renounced his fraudulent and hypocritical practices, and gave some evidence that he intended to reform and conduct himself somewhat nearer like a christian than he had done. They gave him his choice, to go before the class, and publicly ask to have his name stricken from the class book, or stand a disciplinary investigation. He chose the former, and immediately withdrew his name. So his name as a member of the class was on the book only three days.—It was the general opinion that his only object in joining the church was to bolster up his reputation and gain the sympathy and help of christians; that is, putting on the cloak of religion to serve the devil in.^[43]

There is a difference between attending Methodist services and formally joining the Methodist Church

Note that Joseph did not inscribe himself, but the Methodist minister added Joseph's name to the class book. It is not surprising that Joseph might have attended Methodist services: Emma's family was involved in Methodism, she was related to Methodist ministers, and Joseph at this period was living on the Hale family's farm. The Hales had serious reservations about their new son-in-law, who claimed by this point to have the Book of Mormon plates in his possession. It would be natural for him to attend worship services with them if only to reassure them that he was not hostile to religion.

Joseph Lewis described himself as one of the "official members", indicating the Joseph was not a member of the church

It is telling, though, that as soon as Joseph Lewis learned that Joseph had attended, he quickly took steps to disassociate the church from a person he saw as an imposter: note too that Lewis describes himself (rather than Joseph) as one "of the official members." A study of Methodist procedure makes it extremely unlikely that Joseph could have been a member of the Church, especially for only three days.

The Lewis source presents a scenario that was directly contradicted in print by an adult eyewitness who was a Methodist church officer. It is certainly possible that Joseph attended a Methodist meeting with his wife and in-laws: even in the Lewis' telling, however, he was quickly made to understand that he was not wanted, and he persisted in his own beliefs rather than continue with them.

Main article: Methodist membership procedures and Joseph Smith

See also: Joseph became "partial to the Methodist sect" in 1820

Did Joseph Smith join the Presbyterian Church after the First Vision?

S.F. Anderick claimed in 1887, 67 years after the First Vision, that Joseph Smith had joined the Presbyterian Church in the 1820s

S.F. Anderick (1887):

When Jo[seph Smith] joined the Presbyterian Church, in Palmyra village, it caused much talk and surprise, as he claimed to receive revelations from the Lord.^[44]

Joseph likely attended the Presbyterian Church with his family, but no record exists of him being an actual member of the congregation

As Dan Vogel notes, "Because Lucy Smith and three of her older children joined the Presbyterian Church, together with the possibility that Joseph Jr. may have attended some meetings with other family members, some observers may have assumed Joseph Jr. was also a member."^[45] (Vogel notes that Lorenzo Saunders claimed in 1884 that he attended Sunday School with Joseph at the Presbyterian Church, and so that attendance (without formal membership) may be the source for this reminiscence.^[46]

The Anderick source may simply be recalling an occasion when the young Prophet attended a church service with his Presbyterian mother and siblings.

Questions: Are there contemporary witnesses that confirm that Joseph Smith didn't join any church after the First Vision?

Eyewitness sources indicated that Joseph Smith was not formally attached to any church, and had rejected all of them

The eyewitness sources that follow below indicate that up until the time that Joseph Smith announced the existence of the golden plates of the Book of Mormon to his family (23 September 1823) he was not formally attached to any church, but had instead publicly rejected all of them and manifested his desire NOT to join their ranks. Some are contemporaneous, others are later remembrances, but the hostile and friendly voices are clear that he had no denominational affiliation.

Reminiscence Around 1820

Pomeroy Tucker (a non-Mormon critic who knew Joseph Smith in Palmyra, New York) said that Joseph joined the Methodist probationary class in Palmyra but soon "withdrew from the class" without being converted; announcing that "all the churches [were] on a false foundation."^[47] This information corresponds with historical details dated by Joseph Smith at around 1820.

Main article: Joseph Smith and Methodist camp meetings

Reminiscence of Fall 1823

Lucy Mack Smith:

Joseph Smith's mother recalled in her autobiography that shortly after her son Alvin died on 19 November 1823 Joseph "utterly refused" to attend church services with the intent to convert, and he made the specific request: "do not ask me to join them. I can take my Bible, and go into the woods, and learn more in two hours, than you can learn at meeting in two years, if you should go all the time."^[48]

As can be seen by the continuing chronological sources which follow, Joseph Smith and his associates were teaching from 1825 to 1832 that the Prophet did not belong to any church between the years 1825 and 1827.

Reminiscence Concerning 1825

Josiah Stowell, Jr. (a non-Mormon):

I will give you a short history of what I know about Joseph Smith, Jr. I have been intimately acquainted with him about 2 years. He then was about 20 years old or thereabout. I also went to school with him one winter. He was a fine, likely young man and at that time did not profess religion.^[49]

Reminiscence Concerning 1827

Peter Bauder:

In 1827 David Marks (a non-Mormon minister) went to Palmyra and Manchester, New York where he "made considerable inquiry respecting . . . [Joseph] Smith" and learned from "several persons in different places" that Joseph was "about 21 years [old]; that previous to his declaration of having found the plates he made no pretensions to religion."^[50]

Reminiscence Concerning 1830

In October 1830 Peter Bauder (a non-Mormon minister) spoke directly to the Prophet. Bauder commented: "he could give me no Christian experience," meaning that he did not belong to any church before his experience with the angel and plates in September 1823.^[51]

Contemporary Document - 1830

Observer and Telegraph (newspaper):

Four LDS men from New York state taught that at the time the angel appeared to Joseph Smith (22 September 1823) he "made no pretensions to religion of any kind."^[52]

Contemporary Document - 1831

Palmyra Reflector (newspaper):

The editor of a Palmyra, New York newspaper claimed that he has been "credibly informed," and was "quite certain," that "the prophet . . . never made any serious pretensions to religion until his late pretended revelation"—meaning the Book of Mormon, which was made known among Palmyra's residents in the Fall of 1827.^[53]

Contemporary Document - 1832

Orson Pratt:

Orson Pratt and Lyman Johnson taught on 8 April 1832 that "in 1827 a young man called Joseph Smith of the state of New York, of no denomination [i.e., not belonging to a church], but under conviction, inquired of the Lord . . . [and] an angel [appeared to him] . . . who gave information where the plates were deposited."^[54] Pratt clarified in a much later statement that between 1820 and 1823 Joseph Smith "was not a member of any church."^[55]

Thus, a great deal of contemporary evidence disproves the late, second hand claims.

See also: Joseph Smith and Methodist camp meetings

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 35, 342n78, 348n130. ( Index of claims ) (sources: Lapham, Turner, Lewis) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 18, 487n62-63 (PB) ( Index of claims ) John A. Matzko, "The Encounter of Young Joseph Smith with Presbyterianism," Dialogue 40/3 (2007): 68. MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm (source: Lewis) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 253, n51. ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article) Primary Sources Baptist: Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466. Methodist: Hiel Lewis, "That Mormon History. Reply to Elder Cadwell," Amboy Journal [Illinois] 24 (6 August 1879): 1; reproduced in Vogel, Early Mormon Documents 4:314–316. Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306. Presbyterian: Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.

New Dispensation?

Why doesn't Joseph Smith's 1832 First Vision account mention a "new dispensation"?

The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation

One critical author states, "Joseph [Smith] added new elements to his later narratives that are not hinted at in his earlier ones. His first vision evolved from a forgiveness epiphany [1832 account] to a call from God the Father and Jesus Christ to restore the true order of things [1842 account]."

Taken altogether, the above information reveals that Joseph Smith considered his initial calling to have come directly from Deity in the Sacred Grove in 1820—not at some later time. The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation.

The unsustainable nature of this argument becomes glaringly apparent once the 1832 First Vision account is carefully scrutinized and other historic LDS documents are taken into consideration

In Joseph Smith's 1832 account he plainly states that before the First Vision took place he was of the opinion that "mankind . . . had apostatized from the true and living faith, and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament." When the Prophet saw Jesus Christ face to face during the First Vision experience the Savior verified what Joseph had previously believed by saying, "the world lieth in sin at this time and none doeth good; no, not one. They have turned aside from the gospel and keep not my commandments" (emphasis added).

During the lifetime of Joseph Smith the word DISPENSATION was defined in a popular English dictionary in the following manner: "a system of principles and rites enjoined [or dispensed or bestowed]; as . . . the gospel dispensation; including . . . the scheme of redemption by Christ."^[56] As noted above, Jesus Christ informed Joseph Smith that mankind had turned aside from the gospel and no longer kept His commandments. He then issued a directive straight to Joseph Smith by saying, "Walk in my statutes and keep my commandments" (emphasis added). This is clearly a new beginning; the Lord enjoined His ‘system of principles’ or ‘scheme of redemption’ upon Joseph Smith. This act qualifies—by definition—as a new dispensation of the gospel.

Was this early nineteenth-century dispensation of the gospel meant only for the benefit of Joseph Smith? In writing out the 1832 account the Prophet utilized some very specific wording when he said that "the world of mankind . . . . had apostatized" and he mourned for "the sins of the world." In his perspective "no society or denomination . . . built upon the gospel." And when the Lord spoke to Joseph during the vision He emphasized that this situation was on a universal scale saying, "the world lieth in sin at this time and none doeth good; no, not one." Thus, the 1832 account definitely describes a universal apostasy—and it makes no sense that the Savior would inaugurate a dispensation of His gospel only for the sake of one individual when innumerable humans were in need of salvation.

A glance at the chronological record of history reveals that there is plenty of evidence pointing to the fact that Joseph Smith's call to serve as the leading prophet of the last dispensation came at the time of the First Vision

• William Smith appears to have heard his brother Joseph Smith state to the entire Smith family on 22 September 1823 that during his First Vision: "that being [i.e., the ‘personage’ in the light] pointed him [i.e., Joseph Smith] out as the messenger to go forth and declare His truth to the world; for ‘They had all gone astray.’"^[57]

• In the Articles and Covenants of the Church - written in April 1830 - Joseph Smith speaks of his being "called of God" (D&C 20꞉2) and shortly thereafter refers to the First Vision/Book of Mormon sequence of events (see vss. 5–6; emphasis added).

• Joseph Smith recorded a revelation in October 1830 wherein the Lord issued a formal "call" to laborers in His "vineyard" and thereafter utilized distinct phraseology that is found in the 1832 and 1838 First Vision accounts (D&C 33:3-4, 6, 8, 9, 11, 12, 17-18 / compare with the 1835 hymn by William W. Phelps).

• In the Book of Commandments/Doctrine and Covenants introduction—provided on 1 November 1831—the Lord Himself stated: "Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments" (D&C 1:17; emphasis added). This can be identified as a First Vision text by comparing it with Joseph Smith's 1832 First Vision account and Levi Richards' 1843 record of a First Vision statement made by the Prophet in Nauvoo, Illinois.

• Lorenzo Snow heard Joseph Smith speak about the First Vision at the John Johnson farm in Hiram, Ohio about 12 November 1831. Lorenzo said that the Prophet "simply bore his testimony to what the Lord had manifested to him, to the dispensation of the gospel which had been committed to him"^[58]

• On 9 December 1834 Joseph Smith's father gave him a Patriarchal Blessing and rehearsed the following information about his son: "The Lord thy God has called thee by name out of the heavens: thou hast heard His voice from on high from time to time, even in thy youth [compare with the 1832 First Vision account]. . . . Thou hast been called, even in thy youth to the great work of the Lord: to do a work in this generation" (LDS Historian’s Patriarchal Blessing Book 1, pp. 3–4).

• In October 1835 in Kirtland, Ohio William W. Phelps composed a hymn which reads in part: "When the world in darkness lay, Lo, he [i.e., Joseph Smith] sought the better way, And he heard the Savior say, ‘Go and prune my vineyard [cf. Matthew 20꞉4,7], son! [Matthew 21꞉28]’"^[59] This portion of the hymn matches very closely with some of the wording in the Prophet's 1832 First Vision account.

• "Not long after hearing this [i.e., in 1836], two men came into the town where I was living and called at my father’s house as missionaries. From them we learned the facts of the wonderful message they were bearing to the world; viz., that God, the Father, and His Son Jesus Christ appeared to Joseph Smith and authorized him to declare to the world the introduction of a new dispensation by which the people might be prepared for the fullness of times."^[60]

• In Orson Pratt's 1840 rendition of the First Vision he reveals more of the details of what was said to Joseph Smith during the First Vision with regard to the gospel [repeated in Orson Hyde/1842 and the Wentworth Letter/1842]. In this source it is stated that Joseph "received a promise that the true doctrine[,] the fulness of the gospel, should, at some future time, be made known to him."^[61] This certainly qualifies as a call to future action since it would make no sense at all for the Lord to only allow one mortal to possess "the true doctrine"; it would need to be spread by someone.

• In note C of Joseph Smith's 1838 Church history (written down on 2 December 1842) he states that before the visitation of the angel Moroni in 1823 he had been "called of God"—and he is here referring directly to his First Vision experience.^[62]

• Alexander Neibaur spoke with the Prophet on 24 May 1844 and recorded in his diary: "Br[other] Joseph tol[d] us [about] the first call he had" and then Alexander provided a rough outline of the First Vision story.^[63]

• On 1 January 1845 Elder Parley P. Pratt published a proclamation to the Saints in the eastern states of the U.S. and said, "The people did not choose that great modern apostle and prophet, Joseph Smith, but God chose him in the usual way that He has chosen others before him, viz., by open vision, and by His own voice from the heavens. He it was that called him."^[64]

• Sometime in 1854 an LDS children's catechism was published which asked and answered the following: "Q. When and how was this dispensation commenced? A. About the year 1820, whilst Joseph Smith, who then lived at Manchester, Ontario County, New York, was praying to the Lord to teach him the true religion, the heavens opened over his head, two glorious persons descended towards him, and one, pointing to the other, said, ‘This is my beloved Son, hear him.’"^[65]

• On 14 August 1859 Elder Orson Pratt posed the question, "When, where, and how were you, Joseph Smith, first called? How old were you? And what were your qualifications? I was between fourteen and fifteen years of age. . . . [Y]ou say the Lord called you when you were but fourteen or fifteen years of age? How did he call you?" Pratt then related the First Vision story and said that during this manifestation Joseph was "informed that at some future time the fulness of the gospel should be made manifest to him, and he should be an instrument in the hands of God of laying the foundation of the kingdom of God." Pratt noted that he had "often" heard the First Vision account from Joseph Smith himself.^[66] Elder Pratt did not, however, indicate when exactly he first heard the Prophet relate the story – it could have been very early on since they first met in November 1830.

• On 23 June 1867 President Brigham Young said, "When the Lord called upon Joseph he was but a boy — a child, only about fourteen years of age. He was not filled with traditions; his mind was not made up to this, that, or the other."^[67] President Young then related several distinct First Vision story elements. President Young first met Joseph Smith in November 1832 and he never, in any of his speeches or writings, indicated that the Prophet's story of the source and timing of his call ever evolved or varied.

An entry found in the Encyclopedia of Mormonism agrees with the quotations provided above. It states with regard to the First Vision: "The Lord spoke face-to-face with Joseph and called him to service."^[68]

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Source(s) of the criticism:

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 260. ( Index of claims )

When Jesus Christ speaks to Joseph Smith in the 1832 First Vision account, did He say that one receives eternal life regardless of what church they are affiliated with?

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church

all those who believe on my name may have Eternal life behold the world lieth in Sin...

—Joseph Smith's 1832 account of the First Vision

In light of the statements produced by Joseph Smith before he wrote the 1832 quotation of Jesus Christ in the Sacred Grove, it is not possible to uphold the claim that the Lord told the Prophet on that occasion that a Christian of any denomination automatically qualified for eternal life (in the LDS understanding of the term).

While it is true that the Lord is quoted in the 1832 First Vision account as saying "all those who believe on my name may have eternal life" it can be seen in an earlier revelation dated 7 March 1831 that those who "believe on [Christ's] name" must also "come unto [Him]" in order to "have everlasting life" (D&C 45꞉5).

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church. Rather, He declares unambiguously in that account that "none" of the existing Christian denominations of the time were keeping His commandments; they had all turned aside from His gospel. From this piece of information alone, it is clear that eternal life could not be made available to them; they were categorized by the Lord as being in a state of "sin" (cf. Romans 5꞉21; Romans 6꞉22-23). In the 1832 text Jesus Christ says to Joseph Smith - "keep my commandments," and in connection with this it can be seen in a revelation dated March 1829 that the Lord informed the Prophet that he could only be granted "eternal life" if he was "firm in keeping the commandments" that Christ gave unto him (D&C 5꞉21-22; cf. D&C 14꞉7; D&C 18꞉8; D&C 30꞉8).

On 1 November 1831 the Lord affirmed to adherents of the LDS faith that there was "only [one] true and living church upon the face of the whole earth" (D&C 1꞉30). Earlier—in May 1831—He had spoken specifically to members of "the church that profess my name" (compare with the 1832 document wording) and indicated that only the faithful members of it who endured would "inherit eternal life" (D&C 50꞉4-5). Thus, the blessing of eternal life could not be obtained without complying with certain conditions.

Before Joseph Smith penned the Lord's words that are found in the 1832 First Vision text he clearly understood that:

• Profession of the Lord's name alone is not sufficient for the reception of eternal life; a person must also "come unto" Him.
• Eternal life is granted only to those people who keep the Lord's commandments.
• One of the Lord's commandments is to be baptized by, and receive the gift of the Holy Ghost through His authorized representatives (D&C 49꞉11-14 / March 1831; D&C 76꞉51-52 / 16 February 1832).
• There is only one church on the earth that is recognized by Jesus Christ as being His own.

The implication of this last point is that only one church can perform ordinances that will be considered valid in the sight of the Lord. And so a person can only be truly obedient to all of the Lord's commandments by holding membership in His one true Church. Joseph Smith indicated in the introductory remarks of the 1832 history that he had received priesthood authority, from a heavenly source, which enabled him to "administer . . . the commandments . . . and the ordinances".

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Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

The wrath to come—"mine anger is kindling against the inhabitants of the earth"

Why does the 1832 account say that the wicked will be destroyed, but the 1838 account doesn't?

The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents

One discrepancy between the 1832 First Vision account and the official 1838 recital is that it portrays Jesus Christ as prophesying that He will return to earth quickly to destroy wicked mortals. The 1838 story makes no mention of the impending doom of this planet's depraved inhabitants.

The claim that there is a discrepancy between the 1832 and 1838 First Vision accounts on the point of the Second Coming and destruction of the wicked appears to be a desperate attempt at sowing discord. It is a charge without much substance. The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents.

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents. In the 1832 account the Lord says:

mine anger is kindling against the inhabitants of the earth to visit them ac[c]ording to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father.

There is, indeed, no reference to this specific prophecy in the First Vision portion of the 1838 document. However, Joseph Smith clearly states in that very narrative that Jesus Christ told him "many other things" during the First Vision that he decided not to write down at that time! Thus, an argument from silence (on the part of the critics) is utterly unconvincing. A close look at the remainder of the 1838 historical text reveals that the angel Moroni did, in fact, speak to Joseph Smith about prophecies of the Savior's return and the destruction of the wicked. The Prophet reports:

[The angel] first quoted part of the third chapter of Malachi and he quoted also the fourth or last chapter of the same prophecy though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as reads in our books he quoted it thus, 'For behold the day cometh that shall burn as an oven, and all the proud <yea> and all that do wickedly shall burn as stubble, for <they> that cometh shall burn them saith the Lord of hosts, that it shall leave them neither root nor branch.' And again he quoted the fifth verse thus, 'Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord.' . . . . He also quoted the second chapter of Joel from the twenty eighth to the last verse. He also said that this was not yet fulfilled but was soon to be.

The 1832 and 1838 histories present the very same prophecy of the destruction of the wicked at the time of the Lord's Second Coming. The 1832 account portrays the Lord speaking it personally; the 1838 account portrays an angel relaying the words of the Lord as recorded in prophetic, biblical texts. Either way, the message is the same.

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Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (Janaury 2007).

Persecution afterwards—"I could find none that would believe"

nevertheless I pondered these things in my heart about that time my mother and but after many days I fell into transgression and sinned in many things which brought a wound upon my soul and there were many things which transpired that cannot be writen and my Fathers family have suffered many persicutions and afflictions and it—came to pass when I was seventeen years of age I called again upon the Lord and he shewed unto me a heavenly vision

∗       ∗       ∗

as it [is] written of me in the cloud clothed in the glory of my Father and my soul was filled with love and for many days I could rejoice with great Joy and the Lord was with me but [I] could find none that would believe the hevnly vision...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does Joseph Smith's 1832 account of the First Vision not mention that he was persecuted for telling others about the vision?

The Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital

Joseph Smith's 1832 First Vision account does not explicitly say that he was persecuted for relating his spiritual manifestation to others. Some have claimed that this stands as evidence that the Prophet's story evolved over time—probably to add a sense of drama. However, the Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital. The persecution is situated squarely between the First Vision experience and the angel Moroni visitations. The documentary evidence presented above demonstrates conclusively that Joseph Smith did not see anything wrong with telling the basic elements of his First Vision story and either giving a passing reference to other elements or leaving them out altogether. Regardless, it was still a record of the very same experience that took place at the Smith homestead near Palmyra, New York.

"My father's family have suffered many persecutions and afflictions"

Joseph Smith made some remarks in his 1832 First Vision account that have a marked degree of relevance to the argument being put forward by his critics. In relation to the period of time between the First Vision and the appearance of the Book of Mormon angel he said,

• "I could find none that would believe the heavenly vision nevertheless I pondered these things in my heart"
• "there were many things which transpired that cannot be written"
• "my father's family have suffered many persecutions and afflictions"

Since it is explicitly stated by Joseph Smith that nobody believed his story, it would be unreasonable to assume that all of the responses to it were friendly in nature. In fact, the Prophet says right in this text that before the Book of Mormon angel visited him his family was persecuted and afflicted for some unspecified reason(s). He did not elaborate upon the nature of the "many persecutions" that took place against his family because—as far as this particular document was concerned—he had elected not to write down "many things which transpired."

Documentary evidence from the 1838 First Vision account

The following documentary evidence from the 1838 First Vision account strengthens the argument that the 1832 text is referring to some type of persecution that took place because of Joseph's initial spiritual experience.

• Back "then" (i.e., between 1820 and 1823) Joseph's mind was engaged in "serious reflection" over the notion that he had been the recipient of "the bitterst persecution and reviling" by adherents of religion, simply because he had spoken about his First Vision.
• Persecution over the vision was also heaped upon Joseph Smith by "irreligious" persons.
• His words were treated not only lightly but also with great contempt.
• It was implied that he was a liar.
• He was told that his experience originated with the Devil.
• People became prejudiced against him. They spoke "all manner of evil against [him] falsely". He was "hated".
• The persecution increased over time and even became "severe".
• Some people tried to get Joseph Smith to "deny" his vision.
• The Prophet relates: "I was led to say in my heart, 'Why persecute me for telling the truth?'"

This 1838 description corresponds very well with the "many persecutions and afflictions" that are mentioned in the 1832 account. It also matches closely with the 1832 statements that nobody would believe Joseph's story and he reflected upon this adverse situation in his heart.

The persecution aspect of the 1838 account is rarely mentioned in subsequent accounts

It should be pointed out that even though the 'persecution' theme is very pronounced in the 1838 account it is a piece of the story that was not always mentioned or emphasized in subsequent retelling (both published and verbal).

• It is missing in Orson Pratt's 1840 missionary tract called An Interesting Account of Several Remarkable Visions.
• It is missing in the Prophet's 1842 Wentworth Letter recital.
• It shows up again in David White's 1843 newspaper interview with the Prophet where an interesting insight is provided about the reason for the pronounced negative reaction by some of those who heard the story. The Prophet said, "When I went home and told the people that I had a revelation, and that all the churches were corrupt, they persecuted me, and they have persecuted me ever since."
• Rejection, but no outright persecution, is mentioned in Alexander Neibaur's 1844 diary notes. There Joseph is said to have "told the Methodist priest [about the experience], [but he] said this was not a[n] age for God to reveal Himself in vision[. The priest said that] revelation ha[d] ceased with the New Testament."

This last example is especially significant because it is an obvious reference to the Methodist minister who is spoken of in the 1838 History of the Church account. The 1844 rehearsal of events is less detailed but it is, nevertheless, the same exact story. The 1844 document clearly demonstrates that Joseph Smith did not always include an equal amount of story elements in his recitals of the First Vision. Critics of this manifestation should, therefore, not expect any such thing when they scrutinize the pertinent documents. If an element of the story was not known by one particular audience it cannot be automatically assumed that it was not known by another.

Main article: What did the Smiths say about persecution following Joseph's vision?

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Learn more about claims that Joseph Smith's First Vision is impossible because there is no such thing as visions

Online	Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders First Vision

⍗

Source(s) of the criticism:

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 245. ( Index of claims ) MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Why does Joseph Smith's 9 November 1835 account of the First Vision mention "many angels?"

Criticisms related to Joseph Smith's 9 November 1835 account of the First Vision

The capitalized word "Angels" in Joseph Smith's diary entry for 14 November 1835 has given rise to two distinct criticisms by detractors of the faith, and one misguided conclusion by some Latter-day Saints.

Criticism #1 - Critics note that this word is plainly used in reference to the First Vision and thus assume that Joseph Smith did not consistently claim to see Deity during this manifestation and that he therefore contradicted himself.

Criticism #2 - Critics conclude that the official History of the Church was "falsified" when this reference was changed without any notation.

Misguided Conclusion - Some conclude that since the word "Angels" is capitalized in the text Joseph Smith must have been applying this title to Deity.

Both the two personages and "many angels" are mentioned

The mention of "many angels" in the November 9, 1835 diary entry is a clarifying detail. The appearance of the Father and Son are clearly referenced separately from the mention of the "many angels." Since the visit of the Father and Son are acknowledged in the diary entry for the 9th the change from "first visitation of Angels" to "the First Vision" in the History of the Church entry is not a "falsification" of information.

By what name did Joseph Smith refer to the First Vision?

Joseph referred to his 1820 theophany as the "first visitation of Angels" or the "first communication"

Joseph Smith never actually referred to what we now call the "First Vision" by that name. Instead, he referred to it as the "first visitation of angels" or the "first communication." Joseph also referred to Moroni's visit as "another vision of angels."

• One critic of Mormonism states that "Who appears to [Joseph] – a spirit, an angel, two angels, Jesus, many angels, the Father and the Son – are all over the place." ^[69]

Joseph Smith's 9 November 1835 journal entry, which was written by his scribe, describes a visit of two personages. The scribe then goes back and inserts the phrase "and I saw many angels in this vision" between the lines. Image from "Journal, 1835–1836," Joseph Smith Papers off-site

The account that Joseph entered in his journal on 9 November 1835 was a detailed account which clearly describes two personages, as well as "many angels." The account that Joseph wrote just five days later in his journal on 14 November 1835 was a one line summary of the event, which he described as "the first visitation of Angels." Critics of the Church seem to believe that Joseph completely changed his story from "two personages" to "Angels" over the course of only five days. The truth is that Joseph referred to all of the personages that appeared to him as "angels."

The terms "personages" and "angels" were interchangeable

This confusion regarding "angels" versus "personages" is illustrated in a critical "Mormoninfographic".^[70] We have illustrated the error by comparing Joseph's journal entries on both days.

What is the difference between Joseph Smith's first vision and other reported visions of God at the time?

Pearl of Great Price Central, Joseph Smith - History Insight #19: The Visionary World of Joseph Smith

The type of event that we now refer to as Joseph Smith's First Vision was not entirely uncommon at the time

There were at the time people who went to the wood to pray after reading the Bible, and as a result received visions and epiphanies. The Encyclopedia of Mormonism (1992; 2007) noted that "[i]nitial skepticism toward Joseph Smith's testimony was understandable because others had made similar claims to receiving revelation from God."^[71] Similarly, the Church's new narrative history Saints (2018) notes that after Joseph's vision when he spoke to the reverend about his vision that "[a]t first the preacher treated his words lightly. People claimed to have heavenly visions from time to time."^[72] Visionaries are not that uncommon in environments where people are routinely open to the divine. Even the famous Charles Finney had one. Finney, after retiring to the woods to pray, described the experience:

Just at this moment I again thought I heard someone approach me, and I opened my eyes to see whether it were so. But right there the revelation of my pride of heart, as the great difficulty that stood in the way, was distinctly shown to me. An overwhelming sense of my wickedness in being ashamed to have a human being see me on my knees before God, took such powerful possession of me, that I cried at the top of my voice, and exclaimed that I would not leave that place if all the men on earth and all the devils in hell surrounded me. "What!" I said, "such a degraded sinner I am, on my knees confessing my sins to the great and holy God; and ashamed to have any human being, and a sinner like myself, find me on my knees endeavoring to make my peace with my offended God!" The sin appeared awful, infinite. It broke me down before the Lord.

Just at that point this passage of Scripture seemed to drop into my mind with a flood of light: "Then shall ye go and pray unto me, and I will hearken unto you. Then shall ye seek me and find me, when ye shall search for me with all your heart." I instantly seized hold of this with my heart. I had intellectually believed the Bible before; but never had the truth been in my mind that faith was a voluntary trust instead of an intellectual state. I was as conscious as I was of my existence, of trusting at that moment in God's veracity. Somehow I knew that that was a passage of Scripture, though I do not think I had ever read it. I knew that it was God's word, and God's voice, as it were, that spoke to me. I cried to Him, "Lord, I take Thee at Thy word. Now Thou knowest that I do search for Thee with all my heart, and that I have come here to pray to Thee; and Thou hast promised to hear me."

That seemed to settle the question that I could then, that day, perform my vow. The Spirit seemed to lay stress upon that idea in the text, "When you search for me with all your heart." The question of when, that is of the present time, seemed to fall heavily into my heart. I told the Lord that I should take Him at his word; that He could not lie; and that therefore I was sure that He heard my prayer, and that He would be found of me.

He then gave my many other promises, both from the Old and the New Testament, especially some most precious promises respecting our Lord Jesus Christ. I never can, in words, make any human being understand how precious and true those promises appeared to me. I took them one after the other as infallible truth, the assertions of God who could not lie. They did not seem so much to fall into my intellect as into my heart, to be put within the grasp of the voluntary powers of my mind; and I seized hold of them, appropriated them, and fastened upon them with the grasp of a drowning man.

I continued thus to pray, and to receive and appropriate promises for a long time, I know not how long. I prayed till my mind became so full that, before I was aware of it, I was on my feet and tripping up the ascent toward the road. The question of my being converted, had not so much as arisen to my thought; but as I went up, brushing through the leaves and bushes, I recollect saying with emphasis, "If I am ever converted, I will preach the Gospel."^[73]

Although Finney doesn't claim to have seen any personages, he does describe a communication with God. Joseph Smith describes his experiences in much the same way as others in his environment did.

Joining a church at that time required one to explain one's standing with God to a preacher

Keep in mind that Joseph prayed to find out if his sins had been forgiven. And he discovered that they had. This pleased him greatly. Why did he pray about this matter? The reason is that joining a church at that time often required that one explain one's standing with God to a preacher. We are dealing with Protestant sects. And conservative Protestants believe that one is saved (justified) at the moment one confesses Jesus Christ as Lord and Savior. So Joseph, as he faced the competing Protestant sects, was deeply concerned about his sins. One had to demonstrate to oneself and also convince a preacher that one had been saved—that is, justified. And there were many instances in which prayers were answered by visions in which the person learned that God had forgiven their sins.

One difference between Joseph's vision and others is that Joseph was told not to join any denomination

The difference between Joseph's experience and many other accounts by visionaries, is that, in addition to being told that his sins were in fact forgiven, he was also told not to join any denomination. When he told that part of his visionary experience, it got him into big trouble with preachers. It was not the vision that was a problem for preachers, but his reporting that he should not join some sect.

So the fact is, contrary to our current way of telling his story, the First Vision was not the beginning of Joseph's call as Seer, Prophet, Revelator and Translator. His vision signaled the beginning of the restoration. It did not begin the work of the restoration.It steered him away from joining one of the competing denominations. It was Joseph's subsequent encounters with Moroni that made him a Seer, and eventually the founding Prophet of a fledgling Church, and not his initial vision, which was initially for him a private event about which he was reluctant to talk, though eventually he dictated some accounts that were found and published during our lifetime. Joseph told a few people about it, word got around, and this caused him much trouble with Protestant preachers.

Neither Joseph nor others at that time offered the First Vision as a reason to become Latter-day Saints

Joseph eventually wrote the account of that early vision late in his life because rumors about it had circulated and caused him difficulty. But neither Joseph nor any of the other early Saints offered that vision as a reason for others to become Latter-day Saints during his lifetime. It was only much later that what we now call the First Vision began to take on a special importance for the Saints. One reason is that Americans soon did not live in a visionary environment. The great Charles Dickens, writing in England, explained why. He called Joseph Smith vision an absurdity—"seeing visions in the age of railways."

Wilford Woodruff came into the Church of Jesus Christ because he had known earlier in his life someone he believed was a prophet who had alerted him to the soon to be restoration of primitive Christianity. This remarkable story, which was included in the lesson manual on President Woodruff, illustrates the visionary world in which Joseph was raised. Though there were a few—one or two—instances in which the visionary reported encounters with two heavenly messengers, it was most often God the Son who they reported appearing to them.

But there have been and still are peoples not impacted by post-enlightenment skepticism about divine things who are open to visions and other dramatic encounters with the divine, though they often do not speak in public about such things, since they tend to see them as strictly private blessings and not something about which one ought to be gossiping and boasting.

The establishment of the restored Church of Jesus Christ began with the Book of Mormon

The first missionaries in the Church used The Book of Mormon, not the First Vision, as a witness that the heavens were open, and that each individual, by applying the promise in Moroni 10:3-5, can receive a direct manifestation from Heavenly Father, through the Holy Ghost, that The Book of Mormon is true. After that testimony is gained, it follows that Joseph Smith is a true prophet, as he brought The Book of Mormon forth and restored the fullness of the Gospel under the direction of the Savior.

The fledgling Church of Christ began with the Book of Mormon, the witnesses to the plates, the restoration of priesthood keys, and not directly with what we call the First Vision, though that initial experience assisted in Joseph avoiding what could be perceived as damaging sectarian contamination. The historical record shows that Joseph never gave any attention to the creeds or arguments of quarreling preachers. This was the purpose served by the First Vision.

How do the accounts of Paul's vision compare to the accounts of Joseph Smith's First Vision?

Some Christians accept Paul's vision while rejecting that of Joseph Smith for a variety of reasons. Richard Lloyd Anderson made the following comparisons.

Many Christians who comfortably accept Paul’s vision reject Joseph Smith’s. However, they aren’t consistent in their criticisms, for most arguments against Joseph Smith’s first vision would detract from Paul’s Damascus experience with equal force.

For instance, Joseph Smith’s credibility is attacked because the earliest known description of his vision wasn’t given until a dozen years after it happened. But Paul’s earliest known description of the Damascus appearance, found in 1 Corinthians 9꞉1, was recorded about two dozen years after his experience.

Critics love to dwell on supposed inconsistencies in Joseph Smith’s spontaneous accounts of his first vision. But people normally give shorter and longer accounts of their own vivid experiences when retelling them more than once. Joseph Smith was cautious about public explanations of his sacred experiences until the Church grew strong and could properly publicize what God had given him. Thus, his most detailed first vision account came after several others—when he began his formal history.

This, too, parallels Paul’s experience. His most detailed account of the vision on the road to Damascus is the last of several recorded. (See Acts 26:9–20.) And this is the only known instance in which he related the detail about the glorified Savior prophesying Paul’s work among the Gentiles. (See Acts 26:16–18.) Why would Paul include this previously unmentioned detail only on that occasion? Probably because he was speaking to a Gentile audience, rather than to a group of Jewish Christians. Both Paul and Joseph Smith had reasons for delaying full details of their visions until the proper time and place.^[74]

Do Greek scholars solve the discrepancies in Paul's vision accounts?

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory

Joseph Smith left several accounts of his First Vision. None of these accounts is identical with any other. As the main page discusses, some critics wish to argue that Joseph's vision accounts are mutually contradictory, and thus that there was no vision.

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory. Yet, the Church's sectarian critics accept Paul's account as true despite the Bible containing apparently frank contradictions in its accounts. While accepting or explaining away these discrepancies, the critics nevertheless refuse to give Joseph Smith the same latitude. Members of the Church have long pointed out that this is a clear double standard, designed to bias the audience against Joseph from the beginning.

Perhaps because of the force of this argument, some critics have begun to argue that no contradiction exists between the versions of Paul's vision.

Some critics have begun to argue that Greek scholarship has resolved the contradiction that exists between the versions of Paul's vision

Author Richard Abanes wrote that contradictions in the stories of Paul's vision were

long ago resolved by scholars analyzing the Greek texts. The discrepancies in Paul's account involve modern ignorance of the Greek wording used.^[75]

In support of this claim, Abanes cites W.E. Vine, Vine's Expository Dictionary of New Testament Words p. 544.

Despite Abanes' claim, Greek scholarship has not resolved this issue. In fact, his use of the scholarship is dated, he ignores contrary views, and does not seem to realize that the Bible text itself (including the Acts of the Apostles) violates his supposed 'rule' more often than it keeps it.

The two verses usually at issue are Acts 9꞉7 and Acts 22꞉9. For example, one Wikipedia editor claims that

"There is no conflict in the three accounts of Paul's vision if you read Acts 22:9 in any version other than the KJV. For instance, in the New American Standard Bible and the New International version, it says that Paul's companions did not "understand the voice"—that is hear what was uttered with understanding."^[76]

The debate centers on the word translated "hearing" or "heard" in these verses

Bible version	Acts 9:7	Acts 22:9	Comments
Summary	Heard voice, saw no one?	Saw light, heard no voice?	Clear contradiction?
KJV	And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.	And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.	Clear contradiction?

Abanes' source

The work cited by Abanes is not a recent work of Greek scholarship—it was first published in 1940.^[77] In the reference for ακούω, we read:

...the usual word denoting "to hear," is used (a) intransitively, e.g., Matt. 11:15; Mark 4;23; (b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in Acts 9:7, "hearing the voice," the noun "voice" is in the partitive genitive case [i.e., hearing (something) of], whereas in Acts 22:9, "they heard not the voice," the construction is with the accusative. This removes the idea of any contradiction. The former indicates a "hearing" of the sound, the latter indicates the meaning or message of the voice (this they did not hear). "The former denotes the sensational perception, the latter (the accusative case) the thing perceived" (Cremer).

Abanes' claim

Thus, by this source, Abanes hopes to argue that there can be "no idea of any contradiction":

Factor	Acts 9:7	Acts 22:9	Comments
Case	partitive genitive	accusative	"Case" is a part of speech, it indicates the role a noun (here, "the voice") plays in the sentence. English does not use cases.
Meaning	One hears the sound	One hears the message	—|-

Have modern Greek scholars anything to add to our discussion?

We have seen Abanes appeal to a source that was more than sixty years old at the time of his writing. Have modern Greek scholars anything to add to our discussion?

Daniel Wallace (a non-LDS, conservative Christian scholar) wrote of this same issue:

...There seems to be a contradiction between this account [Acts 9:7] of Paul's conversion and his account of it in Acts 22, for there he says, "those who were with me..did not hear the voice..." However, in Acts 22:9 the verb ακούω takes an accusative direct object. On these two passages, Robertson states: '...it is perfectly proper to appeal to the distinction in the cases in the apparent contradiction....The accusative case (case of extent) accents the intellectual apprehension of the sound, while the genitive (specifying case) calls attention to the sound of the voice without accenting the sense.'...

The NIV [a conservative Bible translation, the New International Version] seems to follow this line of reasoning....[thus the differences in case] can be appealed to to harmonize these two accounts....(italics in original)^[78]

Thus, Wallace is here dealing with the exact verses under discussion, and notes the exact argument which Abanes makes. Does he agree? Let us see:

On the other hand, it is doubtful that this is where the difference lay between the two cases used with ακούω in Hellenistic Greek: the N[ew] T[estament] (including the more literary writers) is filled with examples of ακούω + genitive indicating understanding^[79]....as well as instances of ακούω + accusative where little or no comprehension takes place^[80]}....The exceptions, in fact, are seemingly more numerous than the rule!

Thus, regardless of how one works through the accounts of Paul's conversion, an appeal to different cases probably ought not form any part of the solution (italics and bold italics in original).^[81]

Thus, the New Testament itself does not agree with Abanes' reading. Far from supporting him, Greek scholarship argues against his solution—the Bible has more examples where his supposed "rule" is broken than when it is followed. (Even Acts itself contains three counterexamples!)

It would seem that this approach has been developed by those who wish to maintain the idea of biblical inerrancy in the face of the Greek evidence.

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims ) Wikipedia article "First Vision" (Talk page)—Comment by editor John Foxe off-site

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Learn more about multiple accounts of Joseph Smith's First Vision

Wiki links	Multiple accounts of the First Vision Differences in First Vision accounts Quotes and primary sources
Online	Roger Nicholson, "The Cowdery Conundrum: Oliver's Aborted Attempt to Describe Joseph Smith's First Vision in 1834 and 1835," Interpreter: A Journal of Mormon Scripture 8/4 (6 December 2013). [27–44] link Robert A. Rees, "Looking Deeper into Joseph Smith's First Vision: Imagery, Cognitive Neuroscience, and the Construction of Memory," Interpreter: A Journal of Mormon Scripture 25/3 (21 April 2017). [67–80] link} John A. Tvedtnes, "Variants in the Stories of the First Vision of Joseph Smith and the Apostle Paul," Interpreter: A Journal of Mormon Scripture 2/5 (2 November 2012). [73–86] link
Video	"Multiple accounts of the First Vision," BH Roberts Foundation print-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders First Vision

Notes

1. ↑ Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago, Illinois: University of Illinois Press; Reprint edition, 1987), 53.
2. ↑ Bushman, Beginnings of Mormonism, 53.
3. ↑ The Fredonia Censor, vol. 11, no. 50, 7 March 1832.
4. ↑ Joseph Smith, 1832 vision account; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 1–2.; from MS Joseph Smith, "A History of the Life of Joseph Smith," in Joseph Smith Letterbook 1, pp. 1-6, Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
5. ↑ (December 1834) Latter Day Saints' Messenger and Advocate 1:42-43.
6. ↑ Joseph Smith, Journal entry, 9 November 1835; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22. from MS Joseph Smith Journal, 1835-36, 193 pp., Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
7. ↑ JS-H 1꞉5-6
8. ↑ E. Latimer, The Three Brothers: Sketches of the Lives of Rev. Aurora Seager, Rev. Micah Seager, Rev. Schuyler Seager, D.D. (New York: Phillips and Hunt, 1880), 21–22, citing the Aurora Seager diary. This revival was never mentioned in the Palmyra newspapers.
9. ↑ George Peck, The Life and Times of Rev. George Peck (New York: Nelson and Philips, 1874), chapter 2.
10. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
11. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
12. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
13. ↑ Ibid., 193.
14. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of editor of this article.
15. ↑ Walker Wright and Don Bradley, "'None That Doeth Good': Early Evidence of the First Vision in JST Psalm 14," Brigham Young University Studies 61 no. 3 (2022), 123–40.
16. ↑ ^{16.0 16.1 16.2} J.B. Haws, "Reconciling Joseph Smith—History 1:10 and 1:18–19," Religious Educator 14, no. 2 (2013): 97–105 (97–98).
17. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
18. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
19. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
20. ↑ Ibid., 193.
21. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of FAIR.
22. ↑ Jim Bennett, "A Faithful Reply to the CES Letter from a Former CES Employee,"(2 September 2020).
23. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 2.
24. ↑ Oliver Cowdery, "LETTER IV," Latter Day Saints' Messenger and Advocate 1 no. 5 (Feb. 1835), 78.
25. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22.
26. ↑ Jeremy Runnells, "Letter to a CES Director".
27. ↑ "I am the owner and main contributor to mormoninfographics.com I wanted to thank you or whoever for pointing out the error I had in the 1835 Jewish Minister account. I had mistakenly labeled his age as 17. This has since been corrected. I apologize for the error and welcome any and all input on this or any other infographic. Thank you." (Posted by bjpascoal, on 20 June 2013 - 08:35 PM on Mormon Dialogue and Discussion Board) off-site The author of "A Letter to a CES Director" subsequently corrected the graphic in the copy of the letter hosted on his site.
28. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), 1–31. off-site off-site Full title GL direct link
29. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 9–20.off-site.(emphasis added)
30. ↑ See John W. Welch and James B. Allen "Analysis of Joseph Smith's Accounts of the First Vision," Opening the Heavens: Accounts of Divine Manifestations 1820-1844, 1st ed., John W. Welch, ed. (Provo, UT: BYU Studies Press, 2005).
31. ↑ See for example Stan Larson, "Another Look at Joseph Smith's First Vision," Dialogue: A Journal of Mormon Thought, 47, no. 2 (Summer 2014): 37-62 (52).
32. ↑ Robert Boylan, "Psalm 110:1 and the two Lords in the 1832 First Vision Account," (6 October 2019).
33. ↑ Stan Larson, "Another Look," 52.
34. ↑ See the 2006 FAIR Conference address entitled "Revised or Unaltered? Joseph Smith's Foundational Stories" and its accompanying slides (see links below in the "Video" section).
35. ↑ Gospel Topics Essays "First Vision Accounts" lds.org
36. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:185. Volume 4 link
37. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:77–78. Volume 6 link
38. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 2:271. Volume 2 link
39. ↑ Times and Seasons 3, 761. off-site GospeLink
40. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:64. Volume 5 link
41. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:210–212. Volume 4 link
42. ↑ Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466.
43. ↑ Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306.
44. ↑ Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.
45. ↑ Vogel, Early Mormon Documents 1:210n9.
46. ↑ Lorenzo Saunders, interviewed by William H. Kelley, 17 September 1884, 1-18, in E.L. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri; reproduced in Vogel, Early Mormon Documents 1:125-135.
47. ↑ Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 17–18.
48. ↑ Lucy Mack Smith, History of Joseph Smith by His Mother (Salt Lake City: Stevens and Wallis, 1945), 90.
49. ↑ Letter, Josiah Stowell Jr. to John S. Fullmer, 17 February 1843.
50. ↑ Morning Star, 7 March 1833 [Limerick, Maine].
51. ↑ Peter Bauder, The Kingdom and Gospel of Jesus Christ (Canajoharie, New York: A. H. Calhoun, 1834), 36.
52. ↑ Observer and Telegraph, 18 November 1830 [Hudson, Ohio].
53. ↑ “Gold Bible, No. 3,” The Reflector (Palmyra, New York) 2, no. 12 (1 February 1831): {{{pages}}}. off-site
54. ↑ The Catholic Telegraph, 14 April 1832 [Cincinnati, Ohio].
55. ↑ Orson Pratt, Journal of Discourses 14:140-141.
56. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. ""dispensation," definition #4, (emphasis in original)) "dispensation," definition #4, (emphasis in original))."
57. ↑ Saints’ Herald, vol. 30 (16 June 1883): 388; emphasis added.
58. ↑ Deseret Evening News, 20 July 1901, 22.
59. ↑ Latter Day Saints' Messenger and Advocate 2 no. 13 (October 1835), 208.; hymn #26 – 1835 edition; emphasis added.
60. ↑ Samuel W. Richards, "Joseph Smith, the Prophet," Young Women's Journal 18 no. 12 (December 1907), 537–539, (emphasis added).
61. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), ?, (emphasis added). off-site off-site Full title GL direct link
62. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), footnote #11 to the 1838 history.
63. ↑ Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 177.
64. ↑ Millennial Star 5 no. 10 (March 1845), 150.
65. ↑ John Jaques, Catechism For Children: Exhibiting the Prominent Doctrines of The Church of Jesus Christ of Latter-day Saints (Liverpool, England: Franklin D. Richards, 1854), 76.
66. ↑ Orson Pratt, Journal of Discourses 7:221.
67. ↑ Brigham Young, Journal of Discourses 12:68.
68. ↑ Larry C. Porter, Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), {{{vol}}}:1512.
69. ↑ Jeremy Runnells, "Letter to a CES Director" (2013)
70. ↑ Image from "MormonInfographics.com".
71. ↑ William O. Nelson, "Anti-Mormon Publications," Encyclopedia of Mormonism Daniel H. Ludlow ed. (New York, NY: MacMillan Publishing Company, 1992; 2007) 45-46.
72. ↑ Matthew J. Grow, Richard E. Turley Jr., Steven C. Harper, Scott A. Hales eds., Saints Volume 1 - The Standard of Truth (Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 2018), 17. The book cites Richard Bushman, "The Visionary World of Joseph Smith," BYU Studies 37:1 (1997-1998): 183–204.
73. ↑ Charles G. Finney, "Memoirs of Charles G. Finney," (1876) 16-18.
74. ↑ Richard Lloyd Anderson, "Parallel Prophets: Paul and Joseph Smith," Ensign (July 1972).off-site
75. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims )
76. ↑ Comment made by Wikipedia editor John Foxe on "First Vision" talk page (17 Aug. 2006) off-site
77. ↑ W.E. Vine's M.A., Expository Dictionary of New Testament Words (1940). off-site
78. ↑ Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan, 1997), 133. off-site
79. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 2꞉9, John 5꞉25, John 18꞉37, Acts 3꞉23, Acts 11꞉7, Revelation 3꞉20, Revelation 6꞉3,5, Revelation 11꞉12, Revelation 14꞉13, Revelation 16꞉1,5,7, Revelation 21꞉3. Note that two of these examples are even from the book of Acts!
80. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 13꞉19, Mark 13꞉7, Matthew 24꞉6, Luke 21꞉9, Acts 5꞉24, 1 Corinthians 11꞉18, Ephesians 3꞉2, Colossians 1꞉4, Philemon 1꞉5, Jas 5:11, Revelation 14꞉2.
81. ↑ Wallace, Beyond the Basics, 133–134. off-site

Response to claim: 31 - Orson Pratt said that the two personages "declared themselves to be angels"

The author(s) of Becoming Gods make(s) the following claim:

Orson Pratt said that the two personages "declared themselves to be angels."

Author's sources:

1. Pratt in "Biography and Journal of William I. Appleby, Elder in the Church of Latter Day Saints," 1848 reprinted in Vogel, Early Mormon Documents, vol. 1, pp. 146-147.

FAIR's Response

Fact checking results: This claim is false

In no account of the First Vision did the personages declare themselves to be angels. Some of the accounts talk of additional angels appearing, and Joseph himself referred to the First Vision as the "first visitation of angels."

Question: Did Orson Pratt state that it was an angel that appeared during the First Vision?

Elder Orson Pratt was never confused about the identity of the Beings who appeared to Joseph Smith during his inaugural theophany

The two quotations used by critics to try and establish the 'Orson-Pratt-said-it-was-an-angel' argument read as follows:

What critics of the Church note that Orson Pratt said on 19 December 1869: "proclaimed the startling news that God had sent an angel to him"

"By and by an obscure individual...proclaimed the startling news that God had sent an angel to him...This young man, some four years afterwards, was visited again by a holy angel."^[1]

What critics fail to note that Orson Pratt actually said on 19 December 1869: "and saw two glorious personages clothed upon with this pillar of fire"

The use of the 19 December 1869 quote is a prime example of how some Church critics are not very careful in their evaluation and presentation of historical texts. This document actually makes an explicit reference to the identity of the Prophet's First Vision visitants but the critics have edited that part out! The original quote is presented below. Notice the semi-colon after "God had sent an angel to him" which marks the beginning of a new thought.

'The canon of scripture is full, it is complete, and it is the very height of blasphemy to suppose that God would give any more!'

This was the condition of mankind before this Church arose, forty years ago. By and by an obscure individual, a young man, rose up, and, in the midst of all Christendom, proclaimed the startling news that God had sent an angel to him; that through his faith, prayers, and sincere repentance he had beheld a supernatural vision, that he had seen a pillar of fire descend from Heaven, and saw two glorious personages clothed upon with this pillar of fire, whose countenance shone like the sun at noonday; that he heard one of these personages say, pointing to the other, 'This is my beloved Son, hear ye Him.' This occurred before this young man was fifteen years of age; and it was a startling announcement to make in the midst of a generation so completely given up to the traditions of their fathers; and when this was proclaimed by this young, unlettered boy to the priests and the religious societies in the state of New York, they laughed him to scorn. 'What!' said they, 'visions and revelations in our day! God speaking to men in our day!' They looked upon him as deluded; they pointed the finger of scorn at him and warned their congregations against him. 'The canon of scripture is closed up; no more communications are to be expected from heaven. The ancients saw heavenly visions and personages; they heard the voice of the Lord; they were inspired by the Holy Ghost to receive revelations, but behold no such thing is to be given to man in our day, neither has there been for many generations past.' This was the style of the remarks made by religionists forty years ago.

This young man, some four years afterwards, was visited again by a holy angel. It was not merely something speaking in the dark; it was not something wrapped up in mystery, with no glory attending it, but a glorious angel whose countenance shone like a vivid flash of lightning."

It is clear to any person who is familiar with the primary literature which describes Joseph Smith's early spiritual manifestations that when Elder Pratt said that Joseph was "visited again by a holy angel" several years later he was NOT talking about an additional visit by an angel. What he was saying was that Joseph Smith was "visited again" after an interval of several years and this time it was not by the Father and the Son—but by an angel.

What critics of the Church note that Orson Pratt said on 10 December 1871: "that God had sent his angel from heaven"

"Here was Joseph Smith, a boy...he was only between fourteen and fifteen years of age...Would he stand forth and bear testimony that he had seen with his own eyes a messenger of light and glory, and that he heard the words of his mouth as they dropped from his lips and had received a message from the Most High, at that early age? And then...to have the finger of scorn pointed at him... 'No visions in our day, no angels come in our day...' and still continue to testify...that God had sent his angel from heaven."^[2]

What critics fail to note that Orson Pratt actually said on 10 December 1871: "when the Lord first revealed Himself to that little boy, he was only between fourteen and fifteen years of age"

The 10 December 1871 quote has been taken out of its proper context, as the more complete text below demonstrates.

Now then, let us come back again. Here was Joseph Smith, a boy, his very youth ought to testify in his favor, for when the Lord first revealed Himself to that little boy, he was only between fourteen and fifteen years of age. Now, can we imagine or suppose that a great impostor could be made out of a youth of that age, and one that could reveal the doctrine of Christ as he has revealed it to this generation? Would he stand forth and bear testimony that he had seen with his own eyes a messenger of light and glory, and that he heard the words of his mouth as they dropped from his lips and had received a message from the Most High, at that early age? And then, after having declared it, to have the finger of scorn pointed at him, with exclamations, 'There goes the visionary boy! No visions in our day, no angels come in our day, no more revelation to be given in our day! Why he is deluded, he is a fanatic'; and to have this scorn and derision and still continue to testify, in the face and eyes of all this, while hated and derided by his neighbors, that God had sent his angel from heaven. Can you imagine that a youth would do this?

After Elder Pratt provided the correct background for the First Vision story he switched over to speaking about a hypothetical situation - not an historical one. Notice that the hypothetical situation can naturally be interpreted along the very same lines as the orthodox story of Joseph Smith's experience: "bear testimony that he had seen with his own eyes a messenger of light and glory, and that he heard the words of his mouth as they dropped from his lips [i.e., the angel Moroni visitations] and had received a message from the Most High [i.e., the First Vision], at that early age."

There is ample documentary evidence that both before and after Elder Orson Pratt made the disputed comments above he was teaching that the Prophet's First Vision visitants were the Father and the Son.

Question: What did Orson Pratt state about Joseph Smith's First Vision?

Orson Pratt was well aware of the details of the story of the First Vision

The details of his recitals did not vary and therefore show no signs of uncertainty.

15 October 1849

Orson Pratt quotes from the History of the Church First Vision account in part 2 of “Are the Father and the Son Two Distinct Persons?”^[3]

15 December 1850

Publication - The First Vision material is a quotation of the "History of Joseph Smith" taken from the Millennial Star, vol. 3, no. 2, June 1842, 21, which in turn was copied from the 1842 Times and Seasons Church history.^[4]

1851

Publication - Early in the year Orson Pratt gathered together his pamphlets and issued them as a book.^[5] Among this collection is “Remarkable Visions” and “Divine Authenticity of the Book of Mormon” #4. This combination is significant because the "Divine Authenticity" material clarifies who the two Personages are in the "Remarkable Visions" pamphlet.

1853

Publication - Orson Pratt had the autobiography of Lucy Mack Smith (the Prophet's mother) published. The editors of this volume inserted the Times and Seasons First Vision account into it. This First Vision text identifies the Prophet's visitors as the Father and the Son.^[6]

14 August 1859

Orson Pratt said that he had "often" heard Joseph Smith relate that in a "cloud of light he saw two glorious personages; and one, pointing to the other, said, 'Behold my beloved Son! hear ye Him.'"^[7]

6 October 1868

Orson Pratt said, "The Lord revealed Himself to this youth [i.e., Joseph Smith] when he was between fourteen and fifteen years of age, and as soon as he related this vision, although at that young and tender age, the wrath and indignation of the people were stirred up against him."^[8]

24 February 1869

Orson Pratt said that Joseph Smith "saw, in the midst of this glorious pillar of fire, two glorious personages, whose countenances shone with an exceeding great lustre. One of them spoke to him, saying, while pointing to the other, 'This is my beloved Son in whom I am well pleased, hear ye Him.'"^[9]

19 December 1869

Orson Pratt said that Joseph Smith saw "two glorious personages . . . he heard one of these personages say, pointing to the other, 'This is my beloved Son, hear ye Him.'"^[10]

19 March 1871

Orson Pratt said that Joseph Smith "saw in this light two glorious personages, one of whom spoke to him, pointing to the other, saying, 'This is my beloved Son, hear ye Him.'"^[11]

22 September 1872

Orson Pratt said that Joseph Smith "saw these two glorious personages, their countenances shining with exceeding great brilliancy. One of them, while pointing to the other, addressed him in this language, 'Behold my beloved son, hear ye Him.'"^[12]

20 September 1874

Orson Pratt said that Joseph Smith "saw nothing excepting the light and two glorious personages standing before him in the midst of this light. One of these personages, pointing to the other, said - "Behold my beloved Son, hear ye Him.'"^[13]

20 May 1877

Orson Pratt said that several years previous to 1823 Joseph Smith "received a heavenly vision . . . in which he had seen the face of God, the Father."^[14]

19 September 1880

Orson Pratt said that "a wonderful revelation was given to[Joseph Smith], the first one he ever received. In a great and glorious open vision, in answer to his prayers, there was the manifestation of two of the great personages in the heavens — not angels, not messengers, but two persons that hold the keys of authority over all the creations of the universe. Who were they? God the Eternal Father and His Son Jesus Christ."^[15]

10 October 1880

[This was the day the Pearl of Great Price account of the First Vision was canonized] Orson Pratt said, "You find a little boy, Joseph Smith, calling upon the name of the Lord, in the spring of the year 1820 before he was not yet fifteen years of age; and the result of his calling upon the name of the Lord was that a pillar of fire appeared in the heavens above him, and it continued to descend and grow brighter and brighter, until it reached the top of the trees that were growing around about where he was praying; and so great was the glory of this light that this lad, this youth, this boy, seemed to feel almost fearful lest the trees themselves would be consumed by it. But it continued to descend until it rested upon this lad and immediately his mind was caught away from the surrounding objects, was swallowed up in a heavenly vision, in which he saw two glorious personages, one was the Father, the other was the Son."^[16]

Response to claim: 31 - Church historian Andrew Jenson said that "The angel again forbade Joseph to join any of these churches"

The author(s) of Becoming Gods make(s) the following claim:

Church historian Andrew Jenson said that "The angel again forbade Joseph to join any of these churches."

Author's sources:

1. Andrew Jenson, "Joseph Smith, The Prophet," Jan. 1888, vol. 3, nos. 1-3, p. 355.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Andrew Jenson is quoting - at length - from the official 1838 Church history account of the First Vision. He was aware that one personage had declared the other as his "beloved Son." Jenson deliberately referred to Jesus Christ as "the angel."

FAIR Answers—back to home page

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V

Articles about Joseph Smith's First Vision

Accounts	Accounts of Joseph Smith's First Vision Multiple accounts of the First Vision Differences in First Vision accounts
Historical context	Events leading to the First Vision Events after the First Vision
Doctrinal impact	The First Vision and doctrine Seldom taught before 1877?

Did Joseph Smith begin his prophetic career with a "trinitarian" idea of God?

Joseph and the early Saints were not trinitarian, and understood God's embodiment and the identity of the Father and Son as separate beings very early on

This doctrine is apparent in the Book of Mormon, and in the earliest friendly and non-friendly accounts of such matters from the Saints.

Such texts demonstrate that the supposed 'evidence' for Joseph altering his story later is only in the eyes of critical beholders. For example, Joseph's 1832 First Vision account focuses on the remission of his sins. However, critics who wish to claim that in 1832 Joseph had only a vaguely "trinitarian" idea of God (and so would see the Father and the Son as only one being) have missed vital evidence which must be considered.^[17]

Martin Harris remembered rejecting the ideas of creedal Trinitarianism prior to meeting Joseph

Martin dictated an account of his early spiritual search:

52 years ago I was Inspired of the Lord & Tought of the Spirit that I should not Join Eny Church although I Was anxiousley Sought for by meny of the Secatirans[.] I Was taught I could not Walk togther unless agreed[.] What can you not be agreed in [is] in the Trinity because I can not find it in my Bible[.] find it for me & I am Ready to Receive it. 3 Persons in one god[.] one Personage I can not concede for this is Antichrist for Where is the Father & Son[?] I have more proof to Prove 9 Persons in the Trinity then you have 3[.]...other sects the Epicopalians also tired me[.] they say 3 Persons in one god Without Body Parts or Passions[.] I Told them such A god I would not be afraid of: I could not Please or offend him[.] [I] Would not be afraid to fight A Duel With such A god.^[18]

It would be very strange for Martin to feel so strongly on this point, only to embrace Joseph's teachings if Joseph taught creedal trinitarianism.

1829 - The Book of Mormon

Christ Descends from Heavens

The Book of Mormon also begins (1 Nephi 1꞉8-10) with Lehi's vision of God on his throne. One [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both God the Father and Christ.

Resurrection is Permanent Through Christ

Alma 11:45 makes clear that the resurrection is permanent and Mosiah 15:20 (along with several others) makes clear that the resurrection is brought about through Christ.

I and the Father are One to Three Nephites

In 3 Nephi 28:10 the Savior is speaking to the 3 Nephites. After declaring that they would never endure the pains of death he states:

And for this cause ye shall have fullness of joy; and he shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fullness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one.

Since the verse is juxtaposed closely with not tasting death and the Savior stating that they would be even as he and the Father are, this verse may be used to argue for an embodied Christ and God (and likely an early conceptualization of deification) in the Book of Mormon. Furthermore, the phrase "fullness of joy" is used in D&C 93:33 (a revelation dated to 1833) to describe element (or man’s tabernacle as v. 35 expresses) and spirit inseparably connected.

1830 - Book of Moses: "And I have a work for thee, Moses, my son; and thou art in the similitude of mine Only Begotten"

Between June and October 1830, Joseph had dictated his revision (the "Joseph Smith Translation") to Genesis.^[19] The first chapter of Moses was dictated in June 1830 (about a month after the Church's reorganization), and began:

2 And [Moses] saw God face to face, and he talked with him, and the glory of God was upon Moses; therefore Moses could endure his presence.

3 And God spake unto Moses, saying: Behold, I am the Lord God Almighty, and Endless is my name; for I am without beginning of days or end of years; and is not this endless?

4 And, behold, thou art my son; wherefore look, and I will show thee the workmanship of mine hands; but not all, for my works are without end, and also my words, for they never cease.

5 Wherefore, no man can behold all my works, except he behold all my glory; and no man can behold all my glory, and afterwards remain in the flesh on the earth.

6 And I have a work for thee, Moses, my son; and thou art in the similitude of mine Only Begotten; and mine Only Begotten is and shall be the Savior, for he is full of grace and truth; but there is no God beside me, and all things are present with me, for I know them all (Moses 1꞉2-6)

Here already, God distinguishes himself from the Only Begotten, Moses sees and speaks with God face to face, and says that Moses was created "in the similitude of mine Only Begotten."

Joseph's rendered Genesis 1:26 as:

And I, God, said unto mine Only Begotten, which was with me from the beginning, Let us make man in our image, after our likeness; and it was so....And I, God, created man in mine own image, in the image of mine Only Begotten created I him; male and female created I them. (Moses 2꞉26-27.)

There can be no doubt that Joseph understood "in mine own image" to refer to a physical likeness, rather than merely a moral or intellectual one. The JST of Genesis 5:1-2 reads

In the day that God created man, in the likeness of God made he him; in the image of his own body, male and female, created he them (Moses 6꞉8-9, emphasis added)

Thus, by 1830 Joseph was clearly teaching a separation of the Father and Son, and insisting that both had some type of physical form which could be copied in the creation of humanity.

Joseph's mother, Lucy Mack Smith, also noted that other Christian denominations took issue with the new Church because of its teachings about God, noting that in 1830:

the different denominations are very much opposed to us.... The Methodists also come, and they rage, for they worship a God without body or parts, and they know that our faith comes in contact with this principle.^[20]

1831 - Joseph "saw the heavens opened, and the Son of Man sitting on the right hand of the Father"; D&C 50:43

Anti-Mormon writers in 1831 noted that Joseph claimed to have received "a commission from God"; and the Mormons claimed that Joseph "had seen God frequently and personally."^[21] That Joseph's enemies knew he claimed to have "seen God," indicates that the doctrine of an embodied God that could be seen was well-known early on.

John Whitmer would also write in 1831 of a vision enjoyed by Joseph in which Joseph saw Christ as separate from the Father, for he "saw the heavens opened, and the Son of Man sitting on the right hand of the Father making intercession for his brethren, the Saints." (emphasis added) ^[22] Of this same experience, Levi Hancock wrote:

Joseph Smith then stepped out onto the floor and said, 'I now see God, and Jesus Christ at his right hand, let them kill me, I should not feel death as I am now.' (emphasis added) ^[23]

Doctrine and Covenants 50, a revelation given to Joseph Smith in May 1831, states in the 43rd verse that:

And the Father and I are one, I am in the Father and the Father in me; and inasmuch as ye have received me, ye are in me and I in you.

This is interesting as, notwithstanding the verse being one that teaches the 'oneness' of the Father and the Son, it is not that of Modalism [nor the forms of Trinitarianism referred to by critics when making this argument against Joseph Smith]; instead, it is the same as John 17:22-23—one of indwelling unity, not being the same person.^[24]

1832 - In the 1832 account of the First Vision, Jesus announces to Joseph that he will come "clothed in the glory of my Father"

One should first note that in the 1832 account of the First Vision, Jesus announces to Joseph that he will come "clothed in the glory of my Father." The Book of Mormon (translated three years earlier in 1829) also contains numerous passages which teach a physical separation and embodiment (even if only in spirit bodies, which are clearly not immaterial, but have shape, position, and form) of the members of the Godhead. (See: 3 Nephi 11, 1 Nephi 11꞉1-11, Ether 3꞉14-18.)

Furthermore, Joseph Smith and Sidney Rigdon were to receive a revelation of the three degrees of glory in the same year as Joseph's 1832 account was written; it clearly teaches a physical separation of the Father and Son, bearing witness of seeing both. (See D&C 76꞉14,20–24.)^[25]

1832–1833 - "Joseph answered that this was Jesus, the Son of God, our elder brother"

Two of Joseph's close associates reported their own visions of God in the winter of 1832–1833. Both are decidedly not in the trinitarian mold.

Zebedee Coltrin:

Joseph having given instructions, and while engaged in silent prayer, kneeling...a personage walked through the room from East to west, and Joseph asked if we saw him. I saw him and suppose the others did, and Joseph answered that this was Jesus, the Son of God, our elder brother. Afterward Joseph told us to resume our former position in prayer, which we did. Another person came through; He was surrounded as with a flame of fire. [I] experienced a sensation that it might destroy the tabernacle as it was of consuming fire of great brightness. The Prophet Joseph said this was the Father of our Lord Jesus Christ. I saw him...

He was surrounded as with a flame of fire, which was so brilliant that I could not discover anything else but his person. I saw his hands, his legs, his feet, his eyes, nose, mouth, head and body in the shape and form of a perfect man. He sat in a chair as a man would sit in a chair, but This appearance was so grand and overwhelming that it seemed that I should melt down in His presence, and the sensation was so powerful that it thrilled through my whole system and I felt it in the marrow of my bones. The Prophet Joseph said: "Brethren, now you are prepared to be the apostles of Jesus Christ, for you have seen both the Father and the Son and know that They exist and that They are two separate personages."^[26]

John Murdock:

During the winter that I boarded with[Bro[ther] Joseph... we had a number of prayer meetings, in the Prophet’s chamber.... In one of those meetings the Prophet told us if we could humble ourselves before God, and exersise [sic] strong faith, we should see the face of the Lord. And about midday the visions of my mind were opened, and the eyes of my understanding were enlightened, and I saw the form of a man, most lovely, the visage of his face was sound and fair as the sun. His hair a bright silver grey, curled in a most majestic form, His eyes a keen penetrating blue, and the skin of his neck a most beautiful white and he was covered from the neck to the feet with a loose garment, pure white, whiter than any garment I had ever before seen. His countenance was the most penetrating, and yet most lovely. And while I was endeavoring to comprehend the whole personage from head to feet it slipped from me, and the vision was closed up. But it left on my mind the impression of love, for months, that I never felt before to that degree.^[27]

1834–1835 - Lectures on Faith: "There are two personages who constitute the great, matchless, governing, and supreme power over all things"

In the School of the Prophets, the brethren were taught that

There are two personages who constitute the great, matchless, governing, and supreme power over all things, by whom all things were created and made, that are created and made. . . . They are the Father and the Son—the Father being a personage of spirit, glory, and power, possessing all perfection and fulness, the Son, who was in the bosom of the Father, a personage of tabernacle. (Lecture 5:1–2)

Here, the separateness of the Father and Son continues to be made clear.

Main articles: The Father: Embodied or with Spirit in early LDS documents and God the Father: A Spirit or Embodied in the Lectures on Faith

1836 - "They believe that the true God is a material being, composed of body and parts"

A skeptical news article noted:

They believe that the true God is a material being, composed of body and parts; and that when the Creator formed Adam in his own image, he made him about the size and shape of God himself....^[28]

Evidence that is absent

In addition to all the non-trinitarian evidence above, as Milton Backman has noted, there is a great deal of evidence that we should find, but don't. For example, no one has "located a publication (such as an article appearing in a church periodical or statement from a missionary pamphlet) written by an active Latter-day Saint prior to the martyrdom of the Prophet that defends the traditional or popular creedal concept of the Trinity. . . ." Moreover, there are no references in critical writings of the 1830s (including statements by apostates) that Joseph Smith introduced in the mid-thirties the doctrine of separateness of the Father and Son.^[29]

See also: Why did Joseph Smith change the wording in Mormon 7:7 from "is one God" to "are one God"?, Mormonism and the nature of God/God is a Spirit/Lecture of Faith 5 teaches the Father is "a personage of spirit", and Book of Mormon/Textual changes/"the Son of"

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Source(s) of the criticism:

Critical sources

MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 121–122. ( Index of claims ) O. Kendall White, Jr., Mormon Neorthodoxy: A Crisis Theology (Salt Lake City: Signature Books, 1987), ?.

Did Oliver Cowdery state that Joseph did not know if a "supreme being" existed in 1823?

In the first installment of his history published in December 1834, Oliver established Joseph's age as 14 and very accurately described the religious excitement leading up to the First Vision

Oliver Cowdery began publishing a history of the Church in the Messenger and Advocate in December 1834 which is commonly misunderstood:

In 1834, Oliver Cowdery began publishing a history of the Church in installments in the pages of the Latter Day Saints’ Messenger and Advocate. The first installment talks of the religious excitement and events that ultimately led to Joseph Smith’s First Vision at age 14. However, in the subsequent installment published two months later, Oliver claims that he made a mistake, correcting Joseph’s age from 14 to 17 and failing to make any direct mention of the First Vision. Oliver instead tells the story of Moroni’s visit, thus making it appear that the religious excitement led to Moroni’s visit.

This curious account has been misunderstood by some to be evidence that the "first" vision that Joseph claimed was actually that of the angel Moroni and that Joseph invented the story of the First Vision of the Father and Son at a later time. However, Joseph wrote an account of his First Vision in 1832 in which he stated that he saw the Lord, and there is substantial evidence that Oliver had this document in his possession at the time that he wrote his history of the Church. This essay demonstrates the correlations between Joseph Smith’s 1832 First Vision account, Oliver’s 1834/1835 account, and Joseph’s 1835 journal entry on the same subject. It is clear that not only did Oliver have Joseph’s history in his possession but that he used Joseph’s 1832 account as a basis for his own account. This essay also shows that Oliver knew of the First Vision and attempted to obliquely refer to the event several times in his second installment before continuing with his narrative of Moroni’s visit.Cite error: Closing </ref> missing for <ref> tagrefers to "God" twice but also to "Christ" once and the "Holy Spirit" once. Hence, all three members of the Godhead appear to be represented individually in the document. In this context, a natural interpretation demands that "God" refer to the Father and the statement made by the missionaries would therefore mean that sometime before November 1830 Joseph Smith had seen God the Father "personally."

The Book of Mormon talks of Lehi having a vision of both "God" and Jesus Christ

The second problem with the critics’ argument is that the Book of Mormon and Doctrine and Covenants contain several contemporary texts that undercut their position. For instance, 1 Nephi 12꞉18 speaks of "the justice of the Eternal God, and the Messiah who is the Lamb of God, of whom the Holy Ghost beareth record." Here all three members of the Godhead are represented and "the Eternal God" is an obvious reference to God the Father. It becomes apparent from a reading of Alma 11꞉44, however, that this is a title that can be appropriately applied to all three divine Beings. This scriptural passage talks about being "arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one Eternal God." This concept is paralleled in D&C 20꞉28—a text written about April 1830—which says that the "Father, Son, and Holy Ghost are one God, infinite and eternal."

The Book of Mormon also begins (1 Nephi 1꞉8-10) with Lehi's vision of God on his throne. One bright being [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both "God" and Christ.

Even a contemporary hostile source reports that Joseph communicated with "Almighty God"

A hostile account from someone who knew Joseph in 1827 reported:

I, Joseph Capron, became acquainted with Joseph Smith, Sen. in the year of our Lord, 1827. They have, since then, been really a peculiar people—fond of the foolish and the marvelous—at one time addicted to vice and the grossest immoralities—at another time making the highest pretensions to piety and holy intercourse with Almighty God. The family of Smiths held Joseph Jr. in high estimation on account of some supernatural power, which he was supposed to possess.^[30]

Capron obviously dislikes and distrusts the Smiths, but he makes it clear that there were claims of holy intercourse (i.e., "communication" with)^[31] "Almighty God." This sounds much more like a reference to the Father than to Christ.

Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "The Cowdery Conundrum: Oliver’s Aborted Attempt to Describe Joseph Smith’s First Vision in 1834 and 1835"

Roger Nicholson,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (December 6, 2013)

In 1834, Oliver Cowdery began publishing a history of the Church in installments in the pages of the Latter Day Saints’ Messenger and Advocate. The first installment talks of the religious excitement and events that ultimately led to Joseph Smith’s First Vision at age 14. However, in the subsequent installment published two months later, Oliver claims that he made a mistake, correcting Joseph’s age from 14 to 17 and failing to make any direct mention of the First Vision. Oliver instead tells the story of Moroni’s visit, thus making it appear that the religious excitement led to Moroni’s visit.

This curious account has been misunderstood by some to be evidence that the "first" vision that Joseph claimed was actually that of the angel Moroni and that Joseph invented the story of the First Vision of the Father and Son at a later time. However, Joseph wrote an account of his First Vision in 1832 in which he stated that he saw the Lord, and there is substantial evidence that Oliver had this document in his possession at the time that he wrote his history of the Church. This essay demonstrates the correlations between Joseph Smith’s 1832 First Vision account, Oliver’s 1834/1835 account, and Joseph’s 1835 journal entry on the same subject. It is clear that not only did Oliver have Joseph’s history in his possession but that he used Joseph’s 1832 account as a basis for his own account. This essay also shows that Oliver knew of the First Vision and attempted to obliquely refer to the event several times in his second installment before continuing with his narrative of Moroni’s visit.

Click here to view the complete article

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Source(s) of the criticism:

Critical sources

Mormon Apologetics and Discussion Board (January 2007). MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm

How early was the story of the First Vision known among the members of the Church?

Claims made by critics regarding early knowledge of the First Vision

• It is claimed that "there is absolutely no record of a First Vision prior to 1832." ^[32]
• It is claimed that there is "no reference to the 1838 canonical First Vision story in any published material from the 1830s."
• It is claimed that "Not a single piece of published literature (Mormon, non-Mormon, or anti-Mormon) from the 1830s mentions Smith having a vision of the Father and Son."
• If Joseph Smith's First Vision actually occurred, then why wouldn't it have been mentioned in the local newspapers at the time? Since no such record exists, is this evidence that the vision must not have actually occurred?

There is evidence that Church members were aware of elements of the First Vision story as early as 1827

Several LDS commentators - including one member of the Quorum of the Twelve Apostles - agree that D&C 20:5 (part of the Articles and Covenants of the Church) is the earliest published reference to the First Vision story. ^[33] The Articles and Covenants of the Church were presented to the Church membership and then published in the following order

• April-June 1829 - The Book of Mormon gave the first elements of the First Vision when translated in April-June 1829 and published in 1830. In 2 Nephi 27:24-27 we read:

24 And again it shall come to pass that the Lord shall say unto him that shall read the words that shall be delivered him:

25 Forasmuch as this people draw near unto me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear towards me is taught by the precepts of men—

26 Therefore, I will proceed to do a marvelous work among this people, yea, a marvelous work and a wonder, for the wisdom of their wise and learned shall perish, and the understanding of their prudent shall be hid.

This scripture from Isaiah is exactly the scripture that Joseph either quotes or paraphrases in the 1832 and 1838 Account of the First Vision. Critics may dismiss this saying that it is simply a part of Joseph's fraudulent composition of the Book of Mormon but the verse still throws a huge wrench in their theories about there being no early mentions of the First Vision.

• The Articles and Covenants of the Church are first verbally presented by Joseph Smith for approval at a Church conference held in Fayette, New York on 9 June 1830 (see Cannon and Cook, Far West Record, 1). The following sequence is found in the Articles and Covenants: (1) forgiveness of sin, (2) entanglement in vanities of the world, (3) visit of an angel with regard to the Book of Mormon plates. This is the exact same sequence presented in the Prophet's unpublished 1832 history and the forgiveness of sins comes during the First Vision event in that document.
• The Articles and Covenants of the Church were read out loud by Oliver Cowdery during a Church conference on 26 September 1830 (see Cannon and Cook, Far West Record, 3).
• The Articles and Covenants of the Church were published in a non-LDS newspaper in Painesville, Ohio (Telegraph, 19 April 1831)
• The Articles and Covenants of the Church were published in an LDS newspaper in Independence, Missouri (Evening and Morning Star, vol. 1, no. 1, June 1832).
• The Articles and Covenants of the Church were published in an LDS newspaper in Independence, Missouri (Evening and Morning Star, vol. 2, no. 13, June 1833).
• The Book of Commandments—which contained the Articles and Covenants—was published in July 1833 in Independence, Missouri (chapter 24, verses 6-7, page 48).
• January 1835 Kirtland, Ohio reprint of an Evening and Morning Star article containing the "Articles and Covenants" (reprint of Evening and Morning Star, vol. 1, no. 1, June 1832, 2; reprinted by Frederick G. Williams).
• The first edition of the Doctrine and Covenants - which contained the Articles and Covenants - was published in September 1835 in Kirtland, Ohio (part 2, section 2, verse 2, pages 77-78).
• June 1836 Kirtland, Ohio reprint of an Evening and Morning Star article containing the "Articles and Covenants" of the Church (reprint of Evening and Morning Star, vol. 2, no. 1, June 1833, 1; reprinted by Oliver Cowdery).

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The Joseph Smith Papers: "The historical preamble to the 1830 'articles and covenants,'...appears to reference JS’s vision in speaking of a moment when 'it truly was manifested unto this first elder, that he had received a remission of his sins'"

"History, circa Summer 1832 - Historical Introduction," The Joseph Smith Papers:

In the early 1830s, when this history was written, it appears that JS had not broadcast the details of his first vision of Deity. The history of the church, as it was then generally understood, began with the gold plates. John Whitmer mentioned in his history "the commencement of the church history commencing at the time of the finding of the plates," suggesting that Whitmer was either unaware of JS’s earlier vision or did not conceive of it as foundational.5 Records predating 1832 only hint at JS’s earliest manifestation. The historical preamble to the 1830 "articles and covenants," for example, appears to reference JS’s vision in speaking of a moment when "it truly was manifested unto this first elder, that he had received a remission of his sins."6 Initially, JS may have considered this vision to be a personal experience tied to his own religious explorations. He was not accustomed to recording personal events, and he did not initially record the vision as he later did the sacred texts at the center of his attention. Only when JS expanded his focus to include historical records did he write down a detailed account of the theophany he experienced as a youth. The result was a simple, unpolished account of his first "marvilous experience," written largely in his own hand. The account was not published or widely circulated at the time, though in later years he told the story more frequently.^[34]

Why didn't the newspapers in Palmyra take notice of Joseph Smith's First Vision?

Pearl of Great Price Central, Joseph Smith - History Insight #12: Why Was Joseph Smith Initially Reluctant to Tell Others About the First Vision?

Newspapers would not have considered a visionary claim from a 14-year-old boy to have been newsworthy

This claim by critics is indeed strange. We are apparently to believe that the newspapers of the area would consider a claim from a 14-year-old boy as newsworthy. We know that Joseph didn't even tell his family about the vision at the time that it occurred—when his mother asked him, all he said to her was that he had found that Presbyterianism was not true.

When Joseph told the story of his vision to a local minister, he was strongly refuted for doing so

Joseph did, however, make mention of his vision to a Methodist preacher. According to Richard Bushman, Joseph's perceived persecution for telling his story may not have actually been because it was a unique claim, but rather because it was a common one. According to Bushman,

The clergy of the mainline churches automatically suspected any visionary report, whatever its content...The only acceptable message from heaven was assurance of forgiveness and a promise of grace. Joseph's report of God's rejection of all creeds and churches would have sounded all too familiar to the Methodist evangelical, who repeated the conventional point that "all such things had ceased with the apostles and that there never would be any more of them."^[35][36]

What references to the First Vision exist in published documents from the 1830s?

Pearl of Great Price Central, Joseph Smith - History Insight #12: Why Was Joseph Smith Initially Reluctant to Tell Others About the First Vision?

There are several significant references to the First Vision in published documents from the 1830s

1827

• A skeptical account from Rev. John A. Clark mixed nine First Vision story elements together with the story of the coming forth of the Book of Mormon and said that he learned them all in the Fall of 1827 from Martin Harris (John A. Clark, Gleanings by the Way [Philadelphia: W. J. and J. K. Simmon, 1842],—-).

• A hostile account from someone who knew Joseph in 1827 reported:

I, Joseph Capron, became acquainted with Joseph Smith, Sen. in the year of our Lord, 1827. They have, since then, been really a peculiar people—fond of the foolish and the marvelous—at one time addicted to vice and the grossest immoralities—at another time making the highest pretensions to piety and holy intercourse with Almighty God. The family of Smiths held Joseph Jr. in high estimation on account of some supernatural power, which he was supposed to possess.^[37]

Capron obviously disliked and distrusted the Smiths, but he makes it clear that there were claims of holy intercourse (i.e., "communication" with)^[38] "Almighty God."

1829 -1830

• The Book of Mormon gave the first elements of the First Vision when published in 1830 (and translated in 1829). In 2 Nephi 27:24-27 we read:

24 And again it shall come to pass that the Lord shall say unto him that shall read the words that shall be delivered him:

25 Forasmuch as this people draw near unto me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear towards me is taught by the precepts of men—

26 Therefore, I will proceed to do a marvelous work among this people, yea, a marvelous work and a wonder, for the wisdom of their wise and learned shall perish, and the understanding of their prudent shall be hid.

This scripture from Isaiah is exactly the scripture that Joseph either quotes or paraphrases in the 1832 and 1838 Account of the First Vision. Critics may dismiss this saying that it is simply a part of Joseph's fraudulent composition of the Book of Mormon but the verse still throws a huge wrench in their theories about there being no early mentions of the First Vision.

1831

• LDS missionaries were teaching that Joseph Smith "had seen God frequently and personally" and received a commission from Him to teach true religion (The Reflector, vol. 2, no. 13, 14 February 1831).^[39]

1832

• LDS missionaries were teaching with regard to Joseph Smith: "Having repented of his sins, but not attached himself to any party of Christians, owing to the numerous divisions among them, and being in doubt what his duty was, he had recourse [to] prayer" (The Fredonia Censor, vol. 11, no. 50, 7 March 1832).
• In October 1832, another Protestant minister wrote to a friend about the Latter-day Saints in his area: "They profess to hold frequent converse with angels; some go, if we may believe what they say, as far as the third heaven, and converse with the Lord Jesus face to face."^[40]

1833

• A few months later, in March of 1833, the Reverend Richmond Taggart wrote a letter to a ministerial friend, regarding the activities of Joseph Smith himself in Ohio: "The following Curious occurrance occurred last week in Newburg [Ohio] about 6 miles from this Place [Cleveland]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform Miracles."^[41] Here is a clear reference to Joseph Smith stating he had seen Jesus Christ. Joseph’s ‘conversations’ with the Apostles could be a reference to having seen, spoken to, and been ordained to the Priesthood by the early Apostles Peter, James, and John. Having received that Priesthood Joseph Smith was now qualified to perform healings, and other ‘miracles’.
• A Missouri newspaper contains an article on a mass meeting of Latter-day Saints in July 1833, and refers to the Saints’ "pretended revelations from heaven… their personal intercourse with God and his angels… converse with God and his angels…."^[42]
• Philastus Hurlbut, following his excommunication from the Church in 1833, went east to Palmyra. He there interviewed many who claimed to have known Joseph Smith before the organization of the Church. Among those interviewed were some who left statements which give us more information on what the Prophet had been claiming at that early period. On November 3, 1833, Barton Stafford testified that Joseph had "professed to be inspired of the Lord to translate the Book of Mormon." Stafford claimed to have known them "until 1831 when they left this neighborhood." Five days later, on November 8, Joseph Capron testified that Joseph had made "the highest pretensions to piety and holy intercourse with Almighty God."^[43] In 1884 and 1885 Arthur B. Deming collected affidavits in the Painesville, Ohio area, regarding the early Saints, and their recollection of Joseph Smith. Cornelius R. Stafford had been born in Manchester, NY, in 1813. He testified that Joseph Smith "claimed to receive revelations from the Lord."^[44]

1834

• Oliver Cowdery published the beginning elements of the First Vision story as part of a history of the Church ((December 1834) Latter Day Saints' Messenger and Advocate 1:43.)

1835

• William W. Phelps published a reference to the First Vision in October 1835 in the Church's newspaper ((October 1835) Latter Day Saints' Messenger and Advocate 2:208.)

1836

• The First Vision reference by William W. Phelps was republished as part of hymn #26 in the Saints' first hymnal—March 1836 (see Encyclopedia of Mormonism, 1176).

When the published 1830s fragments of the First Vision story are compared to the as-yet-unpublished 1838 recital, it becomes apparent that the Prophet's account of things stayed steady during this time frame and was probably known among a wider cross-section of the contemporary LDS population than has been previously acknowledged.

1834 - "the 15th year of his life" [Cowdery]

1838 - "I was at this time in my fifteenth year"

1834 - "There was a great awakening, or excitement raised on the subject of religion" [Cowdery]

1838 - "there was in the place where we lived an unusual excitement on the subject of religion"

1834 - "our brother's mind became awakened" [Cowdery]

1838 - "my mind was called up to serious reflection"

1834 - "his mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians" [Cowdery]

1838 - "My Fathers family were proselyted to the Presbyterian faith"

1834 - "his spirit was not at rest day nor night" [Cowdery]

1838 - "great uneasiness . . . extreme difficulties . . . my anxieties"

1832 - "not attached himself to any party of Christians, owing to the numerous divisions among them" [Missionaries]

1838 - "I kept myself aloof from all these parties"; "no small stir and division"

1834 - "he was told they were right, and all others were wrong" [Cowdery]

1838 - "who was right and who was wrong"

1834 - "a general struggle was made by the leading characters of the different sects" [Cowdery]

1838 - "priest contending against priest"

1834 - "Large additions were made to the Methodist, Presbyterian, and Baptist churches" [Cowdery]

1838 - "multitudes united themselves to the different religious parties"

1835 - "the world in darkness lay" [Phelps]

1838 - "I came to the conclusion that I must either remain in darkness"

1835 - "he sought the better way" [Phelps]

1838 - "I was one day reading the Epistle of James"

1832 - "being in doubt what his duty was" [Missionaries]

1838 - "I often said to myself, what is to be done?"

1832 - "he had recourse [to] prayer" [Missionaries]

1838 - "I kneeled down and began to offer up the desires of my heart to God"

1831 - "he had seen God . . . personally" [Missionaries]

1838 - "I saw two personages . . . One of them spake unto me calling me by name and said (pointing to the other) 'This is my beloved Son, Hear him'"

Here then are several early testimonies from friendly and non-LDS sources, confirming that Joseph Smith and/or the missionaries were talking about Joseph conversing with Jesus Christ, angels, Apostles (Peter, James and John?), and "Almighty God." Evidently the early Saints were doing a lot more talking about these things than the critics want their readers to know about.

Is there any mention of the First Vision in non-Mormon literature before 1843?

There are a number of reports in non-Latter-day Saint source which allude to the First Vision having occurred

The historical record supports the claim that the First Vision was mentioned in non-Mormon literature prior to 1843:

• Report in a non-LDS newspaper of Mormon missionaries teaching that Joseph Smith had seen God personally and received a commission from Him to teach true religion (The Reflector, vol. 2, no. 13, 14 February 1831).

• The "Articles and Covenants" of the Church - which contained a reference to something that happened during the First Vision - were published in a non-LDS newspaper (Telegraph, 19 April 1831).

• Report in a non-LDS newspaper that Mormon missionaries were teaching at least six of the beginning elements of the First Vision story (Fredonia Censor, vol. 11, no. 50, 7 March 1832).

• In April 1841 the British publication Athenæum (a literary weekly) reprinted material from Orson Pratt’s Interesting Account pamphlet.

• A non-LDS newspaper printed the first elements of the First Vision story. They were first reported in the Congregational Observer [Hartford and New Haven, Connecticut] and then reprinted in the Peoria Register and North-Western Gazetteer, vol. 5, no. 23, 3 September 1841.

• First Vision story elements from Orson Pratt's 1840 pamphlet were reprinted in The Museum of Foreign Literature, Science, and Art, vol. 14 (new series), no. 42, July 1841, 370. Philadelphia: E. Littell and Co. (copied from the 1841 Athenæum article called "The Book of Mormon and the Mormonites").

• When the Rev. John A. Clark published his autobiography he mixed nine First Vision story elements together with the story of the coming forth of the Book of Mormon and said that he learned them all in the Fall of 1827 from Martin Harris (John A. Clark, Gleanings by the Way [Philadelphia: W. J. and J. K. Simmon, 1842],—-).

• A non-LDS college professor published the beginning story elements of the First Vision (Jonathan B. Turner, Mormonism in All Ages [New York: Platt and Peters, 1842], 14).

The majority of these reports are garbled, fragmentary, and out of proper context but this evidence still shows that the claim being made in the source cited above is not accurate.

If the First Vision story was known by the public before 1840, then would anti-Mormons "surely" have seized upon it as an evidence of Joseph Smith’s imposture?

The claim that critics of Joseph would have used the vision accounts is negated by the following evidence

• Daniel P. Kidder, Mormonism and the Mormons (New York City: Lane and Sandford, 1842), 334. The appendix heading explains that the author was drawing material from the January through June editions of the 1842 Times and Seasons (two separate First Vision stories were found in the March and April editions). Joseph Smith, as editor of the Times and Seasons, Kidder said, "commenced publishing his autobiography. It is, however, nothing but the old story about the plates and the angel, with a few emendations to save appearances."

• Quincy Whig, vol. 4, no. 46, 12 March 1842 – Acknowledgment that the "Wentworth Letter" had recently been published in the Times and Seasons on 1 March 1842. No mention is made of the First Vision story.

• The Morning Chronicle, vol. 1, no. 190, 24 March 1842 [Pittsburgh] – quotes from the "Wentworth Letter" directly before and after the First Vision material but completely ignores the story (focuses on Joseph Smith’s birthday and the Book of Mormon instead).

• John Hayward, The Book of Religions (Boston: John Hayward, 1842), 260-65, 271. This author indicates that he has possession of the Wentworth Letter and says, "we . . . are now enabled to tell [the] story [of the Latter-day Saints] in their own words." But he paraphrases the material about Joseph Smith's birth and background, completely skips over the First Vision story, provides lengthy quotes about the angel and the plates and even includes the Articles of Faith.

This is clear evidence that even if an anti-Mormon had multiple authoritative, unambiguous, printed copies of the First Vision story sitting right in front of them they would NOT necessarily seize upon it as evidence of an imposture. Some of them simply did NOT pay close attention to what Joseph Smith was saying openly.

Hugh Nibley pointed out years ago that anti-Mormon authors often went to great lengths to distort, ignore, or omit Joseph's telling of the visit of the Father and the Son.^[45]

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 34. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 18 ( Index of claims ) Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 23. ( Index of claims ) MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 245. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 150.( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article) Documented History of Joseph Smith's First Vision, pamphlet, Christian Research & Counsel (St. Petersburg, Florida).

Was the First Vision fabricated to give Joseph Smith "Godly authority?"

It is claimed by some that Joseph Smith decided after he released the Book of Mormon to the public that he needed 'authority from God' to justify his claims as a religious minister

It is asserted by some that Joseph Smith fabricated the First Vision story in order to provide himself with a more prestigious line of authority than that of the "angel" who revealed the golden plates.

There is no doubt that before Joseph Smith produced his 1832 history of the Restoration he was telling other people that he had a directive from God to carry out a certain work and that he had received instruction directly from one of God's authorized representatives. Joseph Smith had no need to produce some type of authority claim by 'fabricating' the First Vision event in 1832. The line of Divine authority had already been long established.

Joseph Smith had no need to produce some type of authority claim by 'fabricating' the First Vision event in 1832

This theory does not stand up to close scrutiny. There are numerous contemporary and reminiscent documents which indicate that before Joseph Smith recorded his 1832 history (September-November 1832) he was claiming - both implicitly and explicitly - to have authority from God to carry out his ministry.

Notice in the citations below that when the angel who revealed the plates is mentioned he is identified as God's messenger. Thus, Joseph Smith's interaction is not simply with a nondescript angel; the angel is an authorized representative of Deity.

November 1826

• Joseph Smith "told us of God’s manifestations to him, of the discovery and receiving of the plates from which the Book of Mormon was translated" (Newel Knight).^[46]

Spring 1827

• Joseph Smith specifically identifies the otherworldly messenger with whom he has been dealing as the angel of the Lord^[47]

Fall 1827

• Martin Harris states that it was an angel of God who visited Joseph Smith and revealed the golden plates to him and he also said that Joseph had been chosen by the Lord.^[48]

April 1828

• Palmyra townspeople state that "an angel of God" appeared to Joseph Smith.^[49]

1828

• Joseph Smith said that he received a revelation from God to tell him where the plates were concealed.^[50]
• Joseph Smith told his wife’s uncle that he had been commanded by God to translate the plates.^[51]
• Joseph Smith states that he is a prophet sent by God to gather Israel.^[52]
• Joseph Smith declares that his ability to translate the plates is a gift from God.^[53]

1829

• Joseph Smith wrote to members of his father’s family and told them that an angel of the Lord had revealed the gold book to him.^[54]
• Believers in Joseph Smith’s mission teach others that he has been visited by a messenger from "the Almighty".^[55]
• In the published statement of the Three Witnesses in the Book of Mormon (written ca. June 1829) it is said that it was "an angel of God" who showed them the golden plates.

April 1830

• Joseph Smith confirms in an official Church document that he had been "called of God" and "God ministered unto him by an holy angel" when the Book of Mormon plates were revealed.^[56]

1830

• Joseph Smith states that he has been entrusted by God.^[57]
• According to "the most credible reports" that a non-Mormon minister had heard "the angel indicated to [Joseph Smith] that the Lord [had] destined him" to carry out a certain work.^[58]

November 1830

• Joseph Smith had seen God "personally" and received a commission from God to preach the gospel.^[59]

August 1831

• Before the Book of Mormon translation was completed "the Lord" told Joseph Smith that it must be published.^[60]

September 1831

• The "chief Elders" in Kirtland, Ohio - including Joseph Smith - state that the Prophet had "held communion with an angel from God" with regard to the golden plates.^[61]

November 1831

• The Lord declares in the Doctrine and Covenants that He "called" Joseph Smith to be His servant (D&C 1꞉17).

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Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 31. ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 248. ( Index of claims ) Mormon Apologetics and Discussion Board (January 2007).

Did Joseph Smith’s account of the First Vision grow more detailed and more colorful after he first recorded it in 1832?

Joseph Smith's later tellings of the First Vision story were less detailed than his earlier ones

Joseph Smith actually omitted details from his earlier First Vision account in his later ones. For example, the presence of "many angels" in addition to the two main personages noted in the 9 November 1835 account is never noted in any subsequent account.

Even though some of Joseph Smith's critics believe that the First Vision story changing over time is evidence that it was fabricated to begin with, the documents provide for a different explanation. The core elements of the First Vision story do not change as time passes - they are simply being clarified by the addition of details. The Prophet did not seem too concerned about which explanatory notes were being presented to his audience at any particular time because the really important parts—the core elements—never changed.

24 story elements found in the 1832 account of the First Vision do not show up again in later accounts

The above claim is not accurate simply because 24 story elements found in the 1832 account do not show up again in later recitals. In other words, the story actually becomes significantly LESS detailed over time because it does not include all of the elements that were initially rehearsed.

The 24 missing story elements from the 1832 recital are as follows:

• Concern for personal salvation began at age 12
• Taught that the scriptures contained the word of God
• Realization of apostasy through study of the scriptures
• Grief over hypocrisy of some denominational Christians
• The creation bears testimony of God’s existence
• God was, is, and will be to all eternity
• God is the same forever
• God is no respecter of persons
• God makes laws
• God is omnipotent
• God is omnipresent
• God wants to be worshipped in truth
• Joseph Smith was convicted of his personal sins
• Joseph Smith mourned for the sins of the world
• Cry to God for mercy
• Filled with the Spirit of God
• Savior identified as the Lord of glory
• Directive to obey commandments
• Crucifixion so others could achieve eternal life
• Second Coming in the cloud
• Fulfillment of prophecies
• Lord's anger against the earth’s inhabitants
• Punishment for the ungodly
• Joseph Smith was filled with love for many days

In the 9 November 1835 First Vision account, several story elements do not show up in subsequent accounts

The same type of thing happens with the 9 November 1835 recital of the story. There are several story elements presented that do not show up in subsequent retellings. The later recitals are, therefore, LESS detailed.

The missing 1835 elements are:

• Reference to scripture - "seek and ye shall find, knock and it shall be opened"
• Joseph Smith hears a noise like a person walking toward him
• Joseph Smith springs to his feet and looks around but doesn't see anybody
• Many angels were seen during the vision (this element IS repeated in a recital given 5 days later)

Some details in the 1838 First Vision account do not appear in the 1842 (Wentworth Letter) account

A comparison of the Prophet's 1838 and 1842 recitals yields the same result. The following details from the 1838 recounting do not show up in the 1842—Wentworth Letter—rehearsal:

• An unusual excitement on the subject of religion took place around Manchester, New York
• Contention among denominational leaders
• Large-scale conversions
• Proselytizing of Joseph's family
• Feelings of anxiety
• James 1:5 affected Joseph with great force
• Vision took place on a Spring morning
• Seized by a dark power; fear of destruction
• Pillar of light descended
• Deliverance from the enemy
• The Father introduced the Son
• Creeds are an abomination; corruption of professors
• Having a form of godliness but denying the power thereof
• Contempt and persecution for telling the story

Again, it is apparent that the Prophet's later tellings of the First Vision story were LESS detailed than his earlier ones.

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Source(s) of the criticism:

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 235. ( Index of claims ) PBS documentary The Mormons

Did Joseph Smith revise his account of the First Vision in 1838 to respond to a leadership crisis?

Joseph Smith was telling the same First Vision story in 1835, three years before the leadership crisis

It is claimed that in 1838 Joseph Smith revised his personal history to say that his original call came from God the Father and Jesus Christ rather than an angel. It is also claimed that his motive for doing this was to give himself a stronger leadership role because an authority crisis had recently taken place and large-scale apostasy was the result.

The idea that Joseph Smith modified the First Vision story in 1838 in order to quell a leadership crisis is a convenient mythology crafted by critics who seem to be woefully unfamiliar with the records of the past and were unaware that Joseph told the same story in 1835.

Warren Parrish was the "ringleader" of the Kirtland leadership crisis in 1839, and yet he was also the scribe for the 1835 First Vision account

This argument is a reference to the Kirtland crisis of 1837–38. Warren Parrish was considered by some of the Saints to be the ringleader of the Kirtland crisis. It is, therefore, all the more interesting that it was this same Warren Parrish who acted as scribe in recording a First Vision recital given by the Prophet Joseph Smith on 9 November 1835. When Parrish's 1835 account of the theophany is compared to the 1838 account it becomes glaringly obvious that the story did NOT change over time, as the critics would like everyone to believe.

There is no shift in historical content between the 1835 and 1838 First Vision accounts, since both are followed immediately thereafter by the Book of Mormon angel story

It should also be noted that both the 1835 and 1838 First Vision accounts are followed immediately thereafter by the Book of Mormon angel story. Thus, it is impossible for critics to claim a shift in historical content by the Prophet. Before the Kirtland crisis took place Joseph Smith spoke in the 1835 retelling of events about an 1820 vision of two personages followed by an 1823 visitation by an angel. After the Kirtland crisis took place Joseph Smith said the exact same thing in the 1838 retelling of events.

9 November 1835 – "was about 14 years old"

2 May 1838 – "a little over fourteen years of age"

9 November 1835 – "looking at the different systems [of religion] taught [to] the children of men"

2 May 1838 – "Some crying, ‘Lo here’ and some ‘Lo there’"

9 November 1835 – "being wrought up in my mind, respecting the subject of religion"; "being thus perplexed in mind"

2 May 1838 – "my mind was called up to serious reflection and great uneasiness"

9 November 1835 – "I knew not who was right or who was wrong"

2 May 1838 – "it was impossible for a person young as I was and so unacquainted with men and things to come to any certain conclusion who was right and who was wrong"

9 November 1835 – "the Lord . . . had said . . . if any man lack wisdom let him ask of God who giveth to all men liberally and upbraideth not"

2 May 1838 – "I was one day reading the Epistle of James, first chapter and fifth verse which reads, ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not, and it shall be given him’"

9 November 1835 – "I retired to the silent grove"

2 May 1838 – "I retired to the woods"

9 November 1835 – "[I] bowed down before the Lord"; "I called upon the Lord for the first time"

2 May 1838 – "I kneeled down and began to offer up the desires of my heart to God . . . It was the first time in my life that I had made such an attempt"

9 November 1835 – "I made a fruitless attempt to pray, my tongue seemed to be swollen in my mouth, so that I could not utter . . . looked around, but saw no person"

2 May 1838 – "I was seized upon by some power which entirely overcame me and had such astonishing influence over me as to bind my tongue . . . the power of some actual being from the unseen world"

9 November 1835 – "a pillar of fire appeared above my head, it presently rested down upon my head"

2 May 1838 – "I saw a pillar of light exactly over my head above the brightness of the sun, which descended gradually until it fell upon me"

9 November 1835 – "a personage appeared . . . another personage soon appeared"

2 May 1838 – "I saw two personages"

9 November 1835 – "he testified unto me that Jesus Christ is the Son of God"

2 May 1838 – "This is my beloved Son"]

Did Joseph Smith lose control of the Church during the 1838 Kirtland apostasy?

The historical record shows that Joseph Smith stayed firmly in charge of Church affairs during the 1838 crisis

Anti-Mormons claim that because of the problems caused by apostates in Kirtland, Ohio Joseph Smith suffered in his role as leader of the restored Church. While it is true that the apostates claimed Joseph Smith to be a fallen prophet, and tried to take over his role, the historical record shows that he stayed firmly in charge of Church affairs. In other words, the anti-Mormon claim that he needed to somehow boost his role as leader by modifying his story to sound more impressive falls flat. Consider the following timeline which leads right up to the time of the recording of the 1838 First Vision account.

• On 7 November 1837 Joseph Smith was "unanimously" sustained by the Far West, Missouri Saints as the presiding officer of the Church.^[62]:522 This is the same location where the Prophet had the 1838 First Vision account recorded.
• About 10 December 1837 Joseph Smith returned to Kirtland, Ohio. While the Prophet was away at Far West, Missouri Warren Parrish and his band of "reformers" denounced the Saints in general as heretics and set Joseph Smith "at naught".^[62]:528 During this period Parrish was under suspicion for embezzling tens of thousands of dollars from the Kirtland bank - which led to the apostasy of a considerable number of Saints.
• On 22 December 1837 the apostates were threatening to kill a member of the Quorum of the Twelve who was supportive of Joseph Smith^[62]:529
• On 12 January 1838 Joseph Smith and another member of the First Presidency of the Church left Kirtland, Ohio in order to "escape mob violence" which was aimed at them.^[63]:1
• Some of the Kirtland apostates, armed with rifles and pistols, followed the Prophet for 200 miles with the intent of taking his life - he was a firsthand witness to their threats.^[63]:2-3
• On 10 February 1838 Joseph Smith's authority was recognized in Far West, Missouri while that of the apostates was rejected and they were removed from office "by a united voice."^[63]:7
• On 12-14 March 1838 Joseph Smith was met by several groups and escorts, "with open arms," as he approached Far West, Missouri.^[63]:9
• On 29 March 1838 Joseph Smith wrote a letter to Church leaders in Kirtland, Ohio, mentioning the warm reception he received and says of Far West: "The Saints at this time are in union; and peace and love prevail throughout." He also relates: "Various and many have been the falsehoods written from Kirtland to this place, but [they] have availed nothing. We have no uneasiness about the power of our enemies in this place to do us harm." He spoke of recently receiving a vision from the Lord. The Prophet signed his letter as "President of the Church of Christ of Latter-day Saints."^[63]:10-12
• On 6 April 1838 the General Conference of the Church was held in Far West, Missouri and Joseph Smith was the presiding officer.^[63]:13
• About 10 April 1838 Joseph Smith signs a letter identifying himself as one of the "Presidents of the whole Church of Latter-day Saints."^[63]:15-16
• On 28 April 1838 Joseph Smith attended a High Council by invitation and was invited to preside over it.^[63]:25-26

Clearly, this is not the picture of a man in a leadership crisis who needed to bolster his standing among the Saints by making up some impressive-sounding story. This is the picture of a man who was being targeted by a small band of thugs but who still retained leadership standing among the vast majority of the Saints. The story that he told before the apostate problems of the Kirtland era was the same story he told after the troublemakers were shown the door.

Do contemporary documents shed any light on the possible persecution of the Smith family after Joseph Smith's First Vision?

Contemporary newspaper articles report an episode that likely provides some window into the persecution which the Smiths endured

Milton Backman recounts the events surrounding the death of Alvin, Joseph's elder brother:

After the death of Joseph's brother, Alvin, who died November 19, 1823, someone circulated the rumor that Alvin's body had been "removed from the place of his interment and dissected." In an attempt to ascertain the truth of this report, Joseph Smith, Sr., along with neighbors gathered at the grave, removed the earth, and found the body undisturbed. To correct the fabrication, designed in the opinion of Joseph's father to injure the reputation of the Smith family, Joseph, Sr., placed in the Wayne Sentinel (which appeared on successive Wednesdays from September 30 to November 3, 1824) a public notice reciting his findings that the body was undisturbed. ^[64]

Richard Bushman noted:

What Joseph said explicitly was that the vision led to trouble, though his youthful sensitivity probably exaggerated the reaction. The talk with the minister, he remembered, brought on ridicule by "all classes of men, both religious and irreligious because I continued to affirm that I had seen a vision." Local people seemed to have discussed his case, even though he said nothing to his parents. Eighteen years later when he wrote his history, the memories of the injustices still rankled.^[65] For what ever reason, his father's family suffered "many persecutions and afflictions," he recalled, deepening a previous sense of alienation. William Smith remembered people throwing dirt, stones, and sticks against the Smith house. Later, after Alvin died, it was rumored someone had disturbed his body, and Joseph Sr. published a notice in the paper that the body had been exhumed and found to be untouched. Once someone fired a short at young Joseph for no apparent reason.^[66][67]

This kind of malicious gossip is cruel and requires some motive. The notice that Joseph Smith Sr. placed in the Wayne Sentinel appeared four years after the first vision and one year after the first visit of Moroni to Joseph Smith, the visit in which Joseph was first shown the location of the plates but was not allowed to obtain them. This event is thus three years before Joseph's more-widely-known acquisition of the plates and five years before the publication of the Book of Mormon. If the Smith family could be the subject of such malicious gossip when faced with a tragedy like Alvin's death, without any other known motive for the ill treatment, can we reasonably presume that Joseph's vision had something to do with it? This should be considered in assesments of Joseph's claims to persecution^[68]

What did Joseph Smith's mother Lucy Smith say regarding the persecution of the Smith family after the First Vision?

Joseph's mother recalled that Joseph suffered "every kind of opposition and persecution from different orders of religionists

Lucy Mack Smith recalled,

From this time [the First Vision] until the twenty-first of September, 1823 [when he saw the angel Moroni] Joseph continued, as usual, to labour with his father, and nothing during this interval occurred of very great importance—though he suffered, as one would naturally suppose, every kind of opposition and persecution from the different orders of religionists. ^[69]

What did Joseph Smith's brother William Smith say regarding the persecution of the Smith family after the First Vision?

William Smith said that "We never knew we were bad folks until Joseph told his vision"

William Smith, Joseph's brother remembered:

We were all very much scoffed at and persecuted during all this time, while Joseph was receiving his visions and translating the plates. ^[70]

It has generally been stated that my father's family were lazy, shiftless and poor; but this was never said by their neighbors, or until after the angel appeared and the story of the golden Bible was told.... ^[71]

It is said that Joseph and the rest of the family were lazy and indolent. We never heard of such a thing until after Joseph told his vision, and not then by our friends. Whenever the neighbors wanted a good days work done they knew where they could get a good hand and they were not particular to take any of the other boys before Joseph either. We cleared sixty acres of the heaviest timber I ever saw. We had a good place, but it required a great deal of labor to make it a good place. We also had on it from twelve to fifteen hundred sugar trees, and to gather the sap and make sugar and molasses from that number of trees was no lazy job. We worked hard to clear our place and the neighbors were a little jealous. If you will figure up how much work it would take to clear sixty acres of heavy timber land, heavier than any here, trees you could not conveniently cut down, you can tell whether we were lazy or not, and Joseph did his share of the work with the rest of the boys.

["]We never knew we were bad folks until Joseph told his vision. We were considered respectable till then, but at once people began to circulate falsehoods and stories in a wonderful way." ^[72]

With William's accounts, we again see that the persecution was largely verbal, in the form of gossip and slander.

What did Joseph Smith's contemporaries say regarding the persecution of the Smith family after the First Vision?

Thomas H. Taylor said that some people "ducked him in the pond that you see over there, just because he preached what he believed and for nothing else"

Thomas H. Taylor, was asked, ""What did the Smiths do that the people abused them so?" He replied:

They did not do anything. Why! these rascals at one time took Joseph Smith and ducked him in the pond that you see over there, just because he preached what he believed and for nothing else. And if Jesus Christ had been there, they would have done the same to him. Now I don't believe like he did; but every man has a right to his religious opinions, and to advocate his views, too; if people don't like it, let them come out and meet him on the stand, and shew his error. Smith was always ready to exchange views with the best men they had. [Why didn't they like Smith?, asked the interviewer.]

To tell the truth, there was something about him they could not understand; someway he knew more than they did, and it made them mad. ^[73]

The raw notes for the Taylor interview likewise mention Joseph Smith being "ducked in the creek in Manchester" despite the fact that the Smiths "did nothing" and "nothing has been sustained [a]gainst [Joseph] Smith". ^[74]

Here too, then, we see an element of physical persecution, though the gossip and slander identified by William and Lucy was likely far more common.

Does Joseph Smith's 1832 account of the First Vision not mention that he was persecuted for telling others about the vision?

The Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital

Joseph Smith's 1832 First Vision account does not explicitly say that he was persecuted for relating his spiritual manifestation to others. Some have claimed that this stands as evidence that the Prophet's story evolved over time—probably to add a sense of drama. However, the Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital. The persecution is situated squarely between the First Vision experience and the angel Moroni visitations. The documentary evidence presented above demonstrates conclusively that Joseph Smith did not see anything wrong with telling the basic elements of his First Vision story and either giving a passing reference to other elements or leaving them out altogether. Regardless, it was still a record of the very same experience that took place at the Smith homestead near Palmyra, New York.

"My father's family have suffered many persecutions and afflictions"

Joseph Smith made some remarks in his 1832 First Vision account that have a marked degree of relevance to the argument being put forward by his critics. In relation to the period of time between the First Vision and the appearance of the Book of Mormon angel he said,

• "I could find none that would believe the heavenly vision nevertheless I pondered these things in my heart"
• "there were many things which transpired that cannot be written"
• "my father's family have suffered many persecutions and afflictions"

Since it is explicitly stated by Joseph Smith that nobody believed his story, it would be unreasonable to assume that all of the responses to it were friendly in nature. In fact, the Prophet says right in this text that before the Book of Mormon angel visited him his family was persecuted and afflicted for some unspecified reason(s). He did not elaborate upon the nature of the "many persecutions" that took place against his family because—as far as this particular document was concerned—he had elected not to write down "many things which transpired."

Documentary evidence from the 1838 First Vision account

The following documentary evidence from the 1838 First Vision account strengthens the argument that the 1832 text is referring to some type of persecution that took place because of Joseph's initial spiritual experience.

• Back "then" (i.e., between 1820 and 1823) Joseph's mind was engaged in "serious reflection" over the notion that he had been the recipient of "the bitterst persecution and reviling" by adherents of religion, simply because he had spoken about his First Vision.
• Persecution over the vision was also heaped upon Joseph Smith by "irreligious" persons.
• His words were treated not only lightly but also with great contempt.
• It was implied that he was a liar.
• He was told that his experience originated with the Devil.
• People became prejudiced against him. They spoke "all manner of evil against [him] falsely". He was "hated".
• The persecution increased over time and even became "severe".
• Some people tried to get Joseph Smith to "deny" his vision.
• The Prophet relates: "I was led to say in my heart, 'Why persecute me for telling the truth?'"

This 1838 description corresponds very well with the "many persecutions and afflictions" that are mentioned in the 1832 account. It also matches closely with the 1832 statements that nobody would believe Joseph's story and he reflected upon this adverse situation in his heart.

The persecution aspect of the 1838 account is rarely mentioned in subsequent accounts

It should be pointed out that even though the 'persecution' theme is very pronounced in the 1838 account it is a piece of the story that was not always mentioned or emphasized in subsequent retelling (both published and verbal).

• It is missing in Orson Pratt's 1840 missionary tract called An Interesting Account of Several Remarkable Visions.
• It is missing in the Prophet's 1842 Wentworth Letter recital.
• It shows up again in David White's 1843 newspaper interview with the Prophet where an interesting insight is provided about the reason for the pronounced negative reaction by some of those who heard the story. The Prophet said, "When I went home and told the people that I had a revelation, and that all the churches were corrupt, they persecuted me, and they have persecuted me ever since."
• Rejection, but no outright persecution, is mentioned in Alexander Neibaur's 1844 diary notes. There Joseph is said to have "told the Methodist priest [about the experience], [but he] said this was not a[n] age for God to reveal Himself in vision[. The priest said that] revelation ha[d] ceased with the New Testament."

This last example is especially significant because it is an obvious reference to the Methodist minister who is spoken of in the 1838 History of the Church account. The 1844 rehearsal of events is less detailed but it is, nevertheless, the same exact story. The 1844 document clearly demonstrates that Joseph Smith did not always include an equal amount of story elements in his recitals of the First Vision. Critics of this manifestation should, therefore, not expect any such thing when they scrutinize the pertinent documents. If an element of the story was not known by one particular audience it cannot be automatically assumed that it was not known by another.

See also: Did Joseph Smith not talk about persecution in his 1832 account?

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Learn more about claims that Joseph Smith's First Vision is impossible because there is no such thing as visions

Online	Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link
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Source(s) of the criticism:

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 245. ( Index of claims ) MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

What did Brigham Young say that leads one to believe that he denied the First Vision?

Brigham stated that "The Lord did not come with the armies of heaven..."

It is claimed that President Brigham Young taught in an 1855 sermon that the Lord did not appear to Joseph Smith and forbid him from joining any of the religious denominations of his day, and that it was an "angel" who delivered this message instead. ^[75]

See also: Note that the same critics also claim that Brigham Young never spoke about the First Vision at all

An edited version of the 1855 sermon text—as it is presented by Church critics—reads as follows:

"The Lord did not come with the armies of heaven...But He did send His angel to...Joseph Smith Jun[ior]...and informed him that he should not join any of the religious sects of the day."^[76]

Brigham actually said "The Lord did not come with the armies of heaven...with aught else than the truth of heaven..."

A complete quotation of the relevant 1855 sermon text reads as follows (bolded words indicate anti-Mormon usage):

the Lord sent forth His angel to reveal the truths of heaven as in times past, even as in ancient days. This should have been hailed as the greatest blessing which could have been bestowed upon any nation, kindred, tongue, or people. It should have been received with hearts of gratitude and gladness, praise and thanksgiving.

But as it was in the days of our Savior, so was it in the advent of this new dispensation. It was not in accordance with the notions, traditions, and pre-conceived ideas of the American people. The messenger did not come to an eminent divine of any of the so-called orthodoxy, he did not adopt their interpretation of the Holy Scriptures. The Lord did not come with the armies of heaven, in power and great glory, nor send His messengers panoplied with aught else than the truth of heaven, to communicate to the meek[,] the lowly, the youth of humble origin, the sincere enquirer after the knowledge of God. But He did send His angel to this same obscure person, Joseph Smith Jun., who afterwards became a Prophet, Seer, and Revelator, and informed him that he should not join any of the religious sects of the day, for they were all wrong; that they were following the precepts of men instead of the Lord Jesus; that He had a work for him to perform, inasmuch as he should prove faithful before Him.

Brigham actually used several phrases from Joseph's published First Vision account in this sermon

The portion of the second paragraph that critics focus on in their argumentation contains distinct themes found in the official, previously-published history of Joseph Smith. It is, therefore, necessary to evaluate President's Young's remarks in that light. Consider the following comparison of texts -

• BRIGHAM YOUNG (1855 sermon): "informed him that he should not join any of the religious sects of the day, for they were all wrong."
• JOSEPH SMITH (1842 published First Vision text): "I was answered that I must join none of them, for they were all wrong."
• BRIGHAM YOUNG (1855 sermon): "they were following the precepts of men."
• JOSEPH SMITH (1842 published First Vision text): "they teach for doctrine the commandments of men."
• BRIGHAM YOUNG (1855 sermon): "instead of the Lord Jesus."
• JOSEPH SMITH (1842 published First Vision text): "they draw near to me with their lips, but their hearts are far from me" [Jesus Christ speaking].

Since President Young was obviously drawing his ideas from the official, published First Vision text it is reasonable to propose that he was referring to a completely different event after the comma that follows the word "Revelator" . . . while still referring to the "He" at the beginning of the sentence. Hence, "He" (the Lord) send His angel (Moroni) to Joseph Smith but "He" also—ON A DIFFERENT OCCASION—told Joseph Smith not to join any of the churches.

It should be noted that this sermon was not primarily about the foundational events of Mormonism, but about the United States government and its treatment of the Saints. President Young's remarks on foundational events were incidental, not central, to his message. It should also be pointed out that President Young did not personally deliver this sermon, but had Thomas Bullock read it to the audience which had assembled in the Salt Lake City tabernacle. Bullock served as a scribe on the Joseph Smith history project between 1845 and 1856. It is likely, therefore, that when Bullock delivered President Young's sermon in 1855 he was aware of the First Vision accounts found within the previously-published Joseph Smith history.

The First Vision story had been published nine times before Brigham gave this sermon

It should also be remembered that long before President Brigham Young's 1855 sermon was delivered in Salt Lake City his subordinates in the Quorum of the Twelve Apostles had published the First Vision story on nine different occasions: (Orson Pratt - 1840, 1850, 1851); (Orson Hyde - 1842); (John E. Page - 1844); (John Taylor - 1850); (Lorenzo Snow - 1850); (Franklin D. Richards - 1851, 1852). It is doubtful that President Young would have remained ignorant of these publications and their content. In fact, it is known that Elder Lorenzo Snow wrote to President Young on 1 November 1850 and mentioned explicitly that his publication contained accounts of "visions of Joseph" - including the First Vision story.^[77]

The charge that President Brigham Young said an angel inaugurated the last dispensation instead of Deity cannot be supported. Evidence suggests that President Young's 1855 sermon is closely paraphrasing distinct First Vision story elements that were publicly available to all of the Saints in 1842.

Is there anything wrong with early Church leaders using the term "angel" to refer to Jesus Christ?

The word translated "messenger" is the Hebrew mal'ak which can also be translated as "an angel"

What about the term "angel"? Is there anything wrong with Brigham Young or others using that term to refer to Jesus Christ? Malachi spoke of the Lord as the "messenger of the covenant whom ye delight in." (Mal.3:1) The word translated "messenger" is the Hebrew mal'ak which can also be translated as "an angel."^[78] The Septugint of Isaiah 9:6, traditionally thought by Christians to refer to Christ speaks of the "messenger of great counsel." This term for Jesus was frequently used by early Christians. Eusebius stated that Christ "was the first and only begotten of God; the commander-in-chief of the spiritual and immortal host of heaven; the angel of mighty counsel; the agent of the ineffable purpose of the Father." ^[79] The Martyrdom and Ascension of Isaiah (an apocryphal work, thought to have been written before the fourth century states that when Christ descended to earth he "made himself like the angels of the air, that he was like one of them." ^[80] The Epistula Apostolorum (another important early Christian work, thought to have been written by 2nd Century Christians quotes the resurrected Jesus as saying,"I became like an angel to the angels...I myself was a servant for myself, and in the form of the image of an angel; so will I do after I have gone to my Father." ^[81] At least the use of the term "angel" in Christianity does not seem unknown.

Joseph Smith said that after his resurrection, Jesus Christ "appeared as an angel to His disciples."

How did Joseph Smith understand the term "angel"? One revelation calls Jesus Christ "the messenger of salvation" (D&C 93꞉8) Another states,"For in the Beginning was the Word, even the Son, who is made flesh, and sent unto us by the will of the Father." (JST John 1:16). The Father sends Jesus because he is the angel of salvation. Joseph Smith himself taught that angels of God are resurrected beings who have bodies of flesh and bone. ^[82] "Jesus Christ became a ministering spirit (while his body was lying in the supulchre) to the spirits in prison...After His resurrection He appeared as an angel to His disciples." ^[83] In Mormon theology the term "angel" has a unique doctrinal significance.

Since Joseph Smith frequently taught this doctrine, is it any wonder that those who knew him best (Brigham Young, Orson Pratt, Heber C. Kimball, George A. Smith, etc.), would frequently refer to the Lord's visit to Joseph Smith as the visit of an angel (i.e. a resurrected personage of flesh and bone)?

Juncker (1994): "Unknown to many, the early church fathers often referred to Jesus as an Angel....in antiquity the word 'angel' meant 'messenger'"

Günther Juncker (at the time of this writing), Master of Divinity candidate at Trinity Evangelical Divinity School:

Unknown to many, the early church fathers often referred to Jesus as an Angel. And they gave him this appellation long before the (alleged) distortions of Constantine, the Controversies, the Councils, and the Creeds.... the word Angel has a prima facie claim to being a primitive, if not an apostolic, Christological title. Before pronouncing judgement on the Fathers, men who were often quite close to first-century apostles and eyewitnesses, we may recall that in antiquity the word "angel" had a broader semantic range than at present. When we think of angels, we immediately think of super-human, bodiless spirits, all of whom were created and some of whom fell with Satan in his rebellion. But in antiquity the word "angel" meant "messenger." It was primarily a functional (as opposed to an ontological) description and, thus, could refer to messengers who were human, angelic, or divine (the best known of the latter being Hermes, "the messenger god"). Likewise in Scripture, in both the OT and the NT, the term angel refers to human as well as to angelic messengers.^[84]

Did Brigham Young confirm or expound on Joseph Smith’s first vision?

Milton V. Backman, "I Have a Did Brigham Young confirm or expound on Joseph Smith’s first vision?," Ensign, Apr. 1992, 59:

President Young’s conviction of the divine calling of Joseph Smith included an unwavering acceptance of Joseph’s testimony regarding the First Vision. In 1842, Joseph Smith published two accounts of his 1820 theophany in the Times and Seasons—one he had written and included earlier in the Wentworth Letter, and the other a more extended history that appeared in serial form. This latter account (the account which appears in the current edition of the Pearl of Great Price) was reprinted in the Deseret News, the Millennial Star, and the first editions of the Pearl of Great Price during the presidency of Brigham Young. That President Young was well acquainted with this history is evident by the fact that he periodically cited the work in his sermons and writings.^[85] —(Click here to continue)

When and how often did Brigham Young refer to elements of Joseph Smith's First Vision in his discourses?

It cannot be denied that Brigham Young was aware of the official version of the First Vision as published by Joseph Smith in Nauvoo, Illinois

It has been claimed that "Brigham Young never once mentioned the First Vision of God the Father and his Son in his 30 years of preaching as President of the Church." Note that the same critics also claim that Brigham Young taught only that an angel came: a strange claim to make while insisting that Brigham never spoke of the First Vision at all.

See also: Note that the same critics also claim that Brigham Young denied God or Christ appeared in the First Vision

It cannot be denied that Brigham Young was aware of the official version of the First Vision as published by Joseph Smith in Nauvoo, Illinois. And it is almost beyond comprehension to believe that President Young was not aware of numerous First Vision story recitals (both in print and over the pulpit) by high Church authorities such as Orson Pratt, Lorenzo Snow, John E. Page, George Q. Cannon, Orson Hyde, John Taylor, Franklin D. Richards, and George A. Smith.

First Vision elements and other revelatory claims for Joseph in Brigham Young's addresses

• JS called at fourteen^[86]
• JS called as a youth^[87]
• Revival or Reformation^[88]
• All churches wrong; Don’t join any church^[89]
• Two personages^[90]
• Moroni and Book of Mormon^[91]
• Priesthood restored^[92]

Chronological mentions of First Vision and other visitations by Brigham Young

This charge is not historically accurate. It can be plainly seen in the information provided below that Brigham Young was aware of the First Vision story during his tenure as President of the Church and not only shared it with non-Mormons in written form but also spoke to the Saints about it over the pulpit.

1832

• Brigham Young September 1832, declared that he "received the sure testimony, by the spirit of prophecy, that he [Joseph Smith] was all that any man could believe him to be, as a true Prophet."^[93]

1835–36

• Around 9 August 1835 Joseph Young (Brigham Young’s brother) was serving as a missionary with Burr Riggs and they were teaching the First Vision story.^[94] In the Summer of 1836 Joseph Young and Brigham Young were serving together as missionaries.^[95]

1838

• Brigham Young, 22 December 1838:

I left Kirtland in consequence of the fury of the mob … who threatened to destroy me because I would proclaim, publicly and privately, that I knew, by the power of the Holy Ghost, that Joseph Smith was a Prophet of the Most High God.^[96]

1841

On the 4th June I started for home, in company with Elders Young and Taylor.—Elder O. Pratt remained in New York to republish the book he had printed in Edinburgh, Scotland, giving a history of the coming forth of the Book of Mormon, and of which he intended to publish 5,000 copies…. [78] Elder Orson Pratt arrived here this week…^[97]

1845

• Brigham Young, June 25, 1845: we received the priesthood from God through Joseph Smith…. The Twelve Apostles who received the priesthood from Joseph^[98]

1847

• Brigham Young, D&C 136꞉37 (January 14, 1847): … Joseph Smith, whom I did call upon by mine angels, my ministering servants, and by mine own voice out of the heavens, to bring forth my work.^[99]
• Brigham Young, January 17, 1847: Dr. Richards read ‘The Word and Will of the Lord’ [D&C 136] and all present voted unanimously to receive it. I addressed the assembly showing that the Church had been led by revelation just as much since the death of Joseph Smith as before, and that he was as great and good a man, and as great a Prophet as ever lived upon the earth, Jesus excepted. Joseph received his apostleship from Peter and his brethren^[100]
• Brigham Young

When Brother Joseph received the priesthood he did not receive all at once but he was a prophet, seer and revelator before he received the fullness of the priesthood and keys of the kingdom. He first received the Aaronic Priesthood and was ordained under the hands of John the Baptist. He then had not power to lay on hands to confirm the church but afterwards he received the Patriarchal or Melchizedek Priesthood from under the hands of Peter, James and John, who were of the Twelve apostles and were the presidency when the other apostles were absent.^[101]

1848

• Brigham Young wrote, late December 1848: "Elder Orson Pratt published a series of pamphlets on the first principles, viz., Divine Authority, or the Question, Was Joseph Smith Sent of God…. Kingdom of God parts 1 & 2…. Also reprinted his pamphlet entitled Remarkable Visions 16 pages… All of which were published in Liverpool, England"....^[102]

1850

• Brigham Young, June 23, 1850, Bowery: "[sin and darkness] makes it necessary for the Lord to speak from the heavens, send his angels to converse with men, and cause his servants to testify of the things of God"^[103]

• On 1 November 1850 Lorenzo Snow wrote a letter to Brigham Young and informed him that he had produced a tract called The Voice of Joseph which included information on "visions of Joseph Smith." This tract talks about the Prophet’s First Vision experience. ^[104]

1853

• Brigham Young 19 June 1853:

All persons who are acquainted with this kingdom, who knew Joseph Smith from his boyhood, from the time the Lord revealed to him where the plates containing the matter in the Book of Mormon were deposited, from the time the first revelation was given to him, and as far back as he was known, in anywise whatever, as a person professing to have received a visitation from heaven—all must know that as much priestcraft as was then within the circle of the knowledge of Joseph Smith, jun., he had to bear on his back, and to lift from time to time. On the other hand, as his name spread abroad, and the principles of the Gospel began to be more extensively taught, in the same proportion he had more to bear. The Lord began to raise him up, and endow him with wisdom and power that astonished both his friends and his foes.^[105]

• Brigham Young 24 July 1853:

the Book of Mormon is true, that Joseph Smith was a true Prophet of the Lord, that an angel from heaven administered to him, that the Latter-day Saints have got the true Gospel, that John the Baptist came to Joseph Smith and committed to him the keys of the Aaronic Priesthood; and that Peter, James, and John also came to him, and gave him the keys of the Melchisedek Priesthood....^[106]

1854

• The Lucy Mack Smith autobiography called Biographical Sketches became available in Utah. Since Brigham Young protested vigorously against some of this book’s content he was more than likely aware of the 1838 Church history First Vision material printed within it. ^[107]
• Brigham Young, March 31, 1854:

….After the administration of baptism, we believe in laying hands upon the candidate for his confirmation as a member of the Church, and for his reception of the Holy Ghost; and we believe that these, and all other ordinances pertaining to salvation, should be administered by persons actually clothed with the priesthood, as again restored to the earth through the ministration of angels to the Prophet JOSEPH SMITH…. Trusting that this reply, though brief, will be satisfactory on the points of your inquiry I remain, respectfully, your obedient servant, BRIGHAM YOUNG, ^[108]

1855

• Brigham Young, (Feb 18, 1855):

But as it was in the days of our Savior, so was it in the advent of this new dispensation. It was not in accordance with the notions, traditions, and pre-conceived ideas of the American people. The messenger did not come to an eminent divine of any of the so-called orthodoxy, he did not adopt their interpretation of the Holy Scriptures. The Lord did not come with the armies of heaven, in power and great glory, nor send His messengers panoplied with aught else than the truth of heaven, to communicate to the meek, the lowly, the youth of humble origin, the sincere enquirer after the knowlege [knowledge] of God. But He did send His angel to this same obscure person, Joseph Smith jun., who afterwards became a Prophet, Seer, and Revelator, and informed him that he should not join any of the religious sects of the day, for they were all wrong; that they were following the precepts of men instead of the Lord Jesus; that He had a work for him to perform, inasmuch as he should prove faithful before Him. No sooner was this made known, and published abroad, and people began to listen and obey the heavenly summons, than opposition began to rage, and the people, even in this favored land, began to persecute their neighbors and friends for entertaining religious opinions differing from their own.^[109]

• [NOTE: compare the above with this by George Q. Cannon in 1889:

But you may ask, ‘How shall I know concerning this? Shall I expect the Lord Himself to come, or His Son Jesus, or send a holy angel to me?’ In reply, we say, No; do not look for such things. This is not the Lord’s way of dealing with His children. It is true, the Father and the Son and angels visited the Prophet Joseph. This was necessary. He was a chosen instrument to accomplish a great work, and to do this he was visited in this manner, so that through him knowledge that had long been lost might be restored^[110] (308b)

1857

On 13 August 1857 Brigham Young, Heber C. Kimball, Daniel H. Wells, John Taylor, Willard Richards, and Wilford Woodruff placed several publications in the southeast cornerstone of the Salt Lake Temple that contained First Vision accounts. They were:

• The Pearl of Great Price
• Lorenzo Snow, The Voice of Joseph
• Orson Pratt, (various tracts)
• Franklin D. Richards, Compendium
• John Jaques, Catechism for Children
• Millennial Star, vol. 14 supplement
• Millennial Star, vol. 3^[111]

1858

• On 20 January 1858 apostles Wilford Woodruff and George A. Smith appended a statement to the published Church history stating that "since the death of the Prophet Joseph, the history has been carefully revised under the strict inspection of President Brigham Young, and approved of by him." This history contains the 1838 First Vision account.^[112]

1859

• In the Tabernacle in Salt Lake City on 1 September 1859 Brigham Young referred to Joseph Smith’s published 1838 First Vision account. He asked, "[H]ave I yet lived to the state of perfection that I can commune in person with the Father and the Son at my will and pleasure? No . . . . [three sentences later] Joseph Smith in his youth had revelations from God. He saw and understood for himself. Are you acquainted with his life? You can read the history of it. I was acquainted with him during many years. He had heavenly visions; angels administered to him. The vision of his mind was opened to see and understand heavenly things. He revealed the will of the Lord to the people, and yet but few were really acquainted with brother Joseph." ^[113]

1860

• Brigham Young 3 June 1860

The Lord has led this people from the beginning. From the day that Joseph obtained the plates, and previous to that time, the Lord dictated him. He directed him day by day and hour by hour.^[114]

1861

• In the Tabernacle in Salt Lake City on 3 March 1861 Brigham Young said: "The Lord chose Joseph Smith, called upon him at fourteen years of age, gave him visions, and led him along, guided and directed him in his obscurity until he brought forth the plates and translated them, and Martin Harris was prevailed upon to sustain the printing of the Book of Mormon. All this was done in the depths of poverty, obscurity, and weakness."^[115]
• Brigham Young 6 April 1861:

The Book of Mormon was translated near where we [BY and HCK] then resided, as we might say, in our own neighbourhood. It was translated about as far from where brother Kimball then lived as it is from here to Little Cottonwood; and where Joseph first discovered the plates was about as far from where I then lived as it is from here to Provo. Here we would have considered the discoverer of those plates and the translator of the Book of Mormon as [p.2] one of our neighbours. We are in the habit here of travelling more frequently and further than we were there. From the time that Joseph had his first revelation, in the neighbourhood where brother Kimball and I then lived, appears but a few days. Since then this people have passed through, experienced, and learned a great deal.^[116]

• Brigham Young, April 7, 1861:

We are not able to print a book for want of paper. Now we are prepared to go to work and make our own paper. As I have remarked, we have most excellent machinery; we also have good paper-makers; and what hinders our making the best of paper, and all the paper we want to use? Then we can print, in book form, the History of Joseph Smith, and do it in a respectable manner. Then we can print the Church History for ourselves and for the world, and every book we need.^[117]

1864

• On 1 September 1864 Brigham Young signed and dated a copy of the Pearl of Great Price and donated it to Harvard university. This volume contains Joseph Smith’s 1838 First Vision account.^[118]
• Brigham Young 4 June 1864:

The Lord had not spoken to the inhabitants of this earth for a long time, until He spoke to Joseph Smith, committed to him the plates on which the Book of Mormon was engraved, and gave him a Urim and Thummim to translate a portion of them, and told him to print the Book of Mormon, which he did, and sent it to the world, according to the word of the Lord….. it was first organized on the 6th of April, 1830. This was a slow business, but at last he organized the Church, for the Lord had revealed to him the Aaronic priesthood upon which the Church was first organized; after that he received the Melchisedec priesthood, when the Church was more fully organized, and a few more believed, and then a few more and a few more.^[119]

• Brigham Young 13 November 1864

The first act that Joseph Smith was called to do by the angel of God, was, to get the plates from the hill Cumorah, and then translate them, and he got Martin Harris and Oliver Cowdery to write for him. He would read the plates, by the aid of the Urim and Thummim, and they would write.^[120]

1866

• Brigham Young 17 June 1866:

He called upon his servant Joseph Smith, jun., when he was but a boy, to lay the foundation of his kingdom for the last time. Why did he call upon Joseph Smith to do it? because he was disposed to do it. Was Joseph Smith the only person on earth who could have done this work? No doubt there were many others who, under the direction of the Lord, could have done that work; but the Lord selected the one that pleased him, and that is sufficient. ^[121]

1867

• Brigham Young, June 23rd, 1867

When the Lord called upon Joseph he was but a boy—a child, only about fourteen years of age. He was not filled with traditions; his mind was not made up to this, that, or the other. I very well recollect the reformation which took place in the country among the various denominations of Christians—the Baptists, Methodists, Presbyterians, and others—when Joseph was a boy. Joseph's mother, one of his brothers, and one, if not two, of his sisters were members of the Presbyterian Church, and on this account the Presbyterians hung to the family with great tenacity. And in the midst of these revivals among the religious bodies, the invitation, "Come and join our church," was often extended to Joseph, but more particularly from the Presbyterians. Joseph was naturally inclined to be religious, and being young, and surrounded with this excitement, no wonder that he became seriously impressed with the necessity of serving the Lord. But as the cry on every hand was, "Lo, here is Christ," and "Lo, there!" Said he, "Lord, teach me, that I may know for myself, who among these are right." And what was the answer? "They are all out of the way; they have gone astray, and there is none that doeth good, no not one." When he found out that none were right, he began to inquire of the Lord what was right, and he learned for himself. Was he aware of what was going to be done? By no means. He did not know what the Lord was going to do with him, although He had informed him that the Christian churches were all wrong, because they had not the Holy Priesthood, and had strayed from the holy commandments of the Lord, precisely as the children of Israel did. …[70] When the Lord called upon His servant Joseph, after leading him along for years until he got the plates, from a portion of which the Book of Mormon was translated…. The Lord sent John to ordain Joseph to the Aaronic Priesthood, and when he commenced to baptize people he sent a greater power—Peter; James, and John, who ordained him to the apostleship, which is the highest office pertaining to the Kingdom of God that any man can possess on the face of the earth, for it holds the keys of the Kingdom of Heaven....^[122]

1868

• President B. Young 6 October 1868:

Orson Pratt spoke: some seven years before the Lord entrusted them [the plates] to his care…. The Lord revealed himself to this youth when he was between fourteen and fifteen years of age....^[123]

1870

• Brigham Young, Tabernacle, SLC, July 17, 1870:

Is there any harm in believing in the Lord Jesus Christ? I frequently ask the question for my own satisfaction. Is there a doctrine taught in this book (the Bible), that would ruin or injure man, woman or child on the face of the earth? Not one. Is there a doctrine taught by Jesus and his disciples that would not do good to the people morally, physically, socially, religiously or politically? Not one. Did Joseph Smith ever teach a doctrine that would not elevate the soul, feelings, heart and affections of every individual who would embrace it? Not one. Did he ever teach a doctrine that would lead those who embraced it down to wretchedness, woe and misery, that would give them pain for ease, darkness for light, error for truth? No; but just the reverse. He proffered life and salvation—light for darkness and truth for error. He proffered all that was in the Gospel of the Son of God, and proclaimed that very Gospel that John saw the angel flying through the midst of heaven to restore. That angel delivered the keys of this apostleship and ministry to Joseph Smith and his brethren....^[124]

1871

• Brigham Young, General Conference, April 8, 1871:

Did Joseph Smith ever arrogate to himself this right? Never, never, never; and if God had not sent a messenger to ordain him to the Aaronic Priesthood and then other messengers to ordain him to the Apostleship, and told him to build up his kingdom on the earth, it would have remained in chaos to this day.^[125]

1872

• John Taylor, May 26, 1872 Tabernacle, Ogden Tabernacle^[126]

1873

• Brigham Young 18 May 1873:

When Joseph Smith first learned [p.42] from God the principle of baptism for the remission of sins, he undoubtedly thought that he had learned something great and wonderful; so, also, when he received his ordination to the Aaronic Priesthood under the hands of John the Baptist. But he did not fly off at a tangent, and think he had it all, but was willing and anxious to be taught further. After receiving this authority, he baptized his friends. When he organized the Church, he received the higher Priesthood, after the order of Melchisedec, which gave him authority not only to baptize for the remission of sins, but to confirm by the laying on of hands for the reception of the Holy Ghost. The Aaronic Priesthood holds power to baptize, but not to lay on hands to confer the Holy Ghost. When Joseph Smith received this higher power, he did not throw away the first, but received additions to it. He learned of and administered the Sacrament, then went to preaching a year or two, and received the High Priesthood, which he imparted to others, and then obtained other communications and powers, until he received the full pattern and authority to build up the kingdom of God, preparatory to the coming of the Son of Man, which also he imparted to others.^[127]

• Brigham Young June 29, 1873 Logan Bowery

From the time that Joseph obtained a knowledge of the plates in the hill Cumorah he received little by little, a little at a time. When he first obtained a knowledge of these plates I apprehend that he knew nothing, in comparison, of their contents and the design of the Lord in bringing them forth. But he was instructed little by little until he received the Aaronic priesthood, then the privilege of baptism for the remission of sins, then the Melchizedek Priesthood, then organizing a church, &c.,^[128]

• Brigham Young, 10 August 1873, SLC Tabernacle:

The condition of the nations of the earth, politically, socially and religiously, was next dwelt upon, and, in concluding, President Young bore a powerful testimony to the gospel of Christ as revealed in this age of the [564] world, through Joseph Smith, the prophet.^[129]

1874

• President Young’s Address; Railroad Celebration.—Opening of the U.S.R.R. to Provo [read by David McKenzie]

JOSEPH SMITH. It is true that the angel, commissioned to restore, in this our day, the fullness of the everlasting Gospel, found Joseph but a youth and comparatively unlearned, he having had but limited opportunities for education in the then wilds of Western New York; but, from that date, until so foully massacred with his brother Hyrum in Carthage, Hancock County, Illinois, on the 27th June, 1844, in the 39th year of his age, he assiduously applied himself to studying the English, German, Hebrew and other languages, and gaining all information of worth from every available source, especially through revelation from Heaven, the fountain of all light and knowledge. (5)^[130]

• Brigham Young 21 June 1874:

We have passed from one thing to another, and I may say from one degree of knowledge to another. When Joseph first received the knowledge of the plates that were in the hill Cumorah, he did not then receive the keys of the Aaronic Priesthood, he merely received the knowledge that the plates were there, and that the Lord would bring them forth, and that they contained the history of the aborigines of this country. He received the knowledge that they were once in possession of the Gospel, and from that time he went on, step by step, until he obtained the plates, and the Urim and Thummim, and had power to translate them.[p.240] This did not make him an Apostle, it did not give to him the keys of the kingdom, nor make him an Elder in Israel. He was a Prophet, and had the spirit of prophecy, and had received all this before the Lord ordained him….. He received the Aaronic Priesthood, and then he received the keys of the Melchisedek Priesthood, and organized the Church. He first received the power to baptise, and still did not know that he was to receive any more until the Lord told him there was more for him. Then he received the keys of the Melchisedek Priesthood, and had power to confirm after he had baptized, which he had not before. He would have stood precisely as John the Baptist stood, had not the Lord sent his other messengers, Peter, James and John, to ordain Joseph to the Melchisedek Priesthood. …^[131]

1876

• Orson Pratt, October 8, 1876, General Conference:

He spoke of some who had attained to a perfect knowledge. Joseph Smith, when a youth of fourteen years of age, had a knowledge of the existence of God the Father, Jesus Christ his Son, and holy angels, for he not only saw them with his eyes, but heard their voice [BY spoke morning and twice in the afternoon sessions.]^[132]

• Brigham Young: Sunday afternoon 17 September 1876 SLC Tabernacle:

Brother Cannon speaks of Christians. We are Christians professedly, according to our religion. People have gathered to themselves certain ideas, and laid them down as systems, calling them religion, all professing to believe and obey the Scriptures. Their religious are peculiar to themselves—our religion is peculiar to God, to angels, and to the righteous of time and eternity. Why are we persecuted because of our religion? Why was Joseph Smith persecuted? Why was he hunted from neighborhood to neighborhood, from city to city, and from State to State, and at last suffered death? Because he received revelations from the Father, from the Son, and was ministered to by holy angels, and published to the world the direct will of the Lord concerning his children on the earth. Again, why was he persecuted? Because he revealed to all mankind a religion so plain and so easily understood, consistent with the Bible, and so true. It is now as it was in the days of the Savior; let people believe and practise these simple, Godlike traits, and it will be as it was in the old world, they will say, if this man be let alone he will come and take away our peace and nation....^[133]

• Brigham Young 21 May 1877 Logan:

[144] The priesthood which Peter, James and John held while in the flesh was the highest ever bestowed upon the children of men, and it was conferred upon Joseph and Oliver, and without it they never could have built up the Kingdom. … The Lord sent his messengers, Peter, James and John, to ordain him to the highest authority that could be given…..^[134]

1877

• Brigham Young died August 29, 1877.

Brigham Young (1861): "The Lord chose Joseph Smith, called upon him at fourteen years of age, gave him visions"

Brigham Young:

The Lord chose Joseph Smith, called upon him at fourteen years of age, gave him visions, and led him along, guided and directed him in his obscurity until he brought forth the plates and translated them, and Martin Harris was prevailed upon to sustain the printing of the Book of Mormon. All this was done in the depths of poverty, obscurity, and weakness. ^[135]

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Learn more about claims that Brigham Young denied Joseph Smith's First Vision

Key sources	Daniel C. Peterson, "'Easier than Research, More Inflammatory than Truth'," Proceedings of the 2000 FAIR Conference (August 2000). link
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Source(s) of the criticism:

Critical sources

Christian Research and Counsel, "Documented History of Joseph Smith's First Vision," full-color pamphlet, 10 pages. [There is a notation within this pamphlet indicating that research and portions of text were garnered from Utah Lighthouse Ministry]

What do critics of Mormonism say about John Taylor and the First Vision?

Critics focus only on one sermon in whichTaylor mentioned "an angel" and ignore the numerous times Taylor referred to the Father and the Son, including another sermon given the same day

Richard Abanes refers to "…the discrepancy between today’s official First Vision and the versions of it told by early Mormons, who taught that the First Vision involved an angel (or angels)." In a footnote to this comment he cites several church leaders, including John Taylor. The only citation Abanes gives for President Taylor is for March 2, 1879, but is incorrectly documented.^[136]

Critic Isaiah Bennett has written:

Complications arise when one considers the statements of Smith’s successors as Mormon prophets [including John Taylor]. According to them, Smith had been visited by an angel, from whom he asked advice as to which church to join.^[137]

Bennett cites the same March 2, 1879 sermon, and one other.

Jerald and Sandra Tanner have also cited Taylor’s comments of March 2, 1879.^[138]:164 They later write that "Many other confusing statements about the first vision were made by Mormon leaders after Joseph Smith’s death." ^[138]:166 Elsewhere the Tanners have stated that "Before the death of Brigham Young in 1877 the first vision was seldom mentioned in Mormon publications. When Mormon leaders did mention it they usually gave confusing accounts."^[139]

This warped perspective has unfortunately spilled over into less overtly anti-Mormon reference works. A past revision of the Wikipedia article on the First Vision states that "The First Vision was not emphasized in sermons by [subsequent leaders such as] John Taylor. This implies that Smith did not stress it strongly during his life, and that many early church leaders had little understanding of its prominence."^[140]

These claims are simply false, with reference to the oft-misused John Taylor.^[141] Consider the following evidence, from sermons, letters, and writings, which demonstrate Taylor’s complete awareness of that event, many well before the death of Brigham in 1877.

See also: Is there anything wrong with referring to Jesus as 'an angel'?

What did John Taylor have to say about Joseph Smith's First Vision?

Taylor talked about the visit of the Father and the Son numerous times

John Taylor became one of the editors of the Times and Seasons newspaper in Nauvoo, Illinois on 3 February 1842.^[142]:102 He was serving in this capacity when the Wentworth Letter version of the First Vision was printed on 1 March 1842 and also when the History of the Church version of the First Vision was printed on 1 April 1842. John Taylor became chief editor of the Times and Seasons newspaper on 15 November 1842. There can be no doubt that Elder Taylor knew about the First Vision story as early as 1842.

In 1850, John Taylor was assigned to open France for the missionary activities of the Church. Upon arrival he wrote a letter, which was published in the French and English language paper. In that letter he wrote, in part:

The church of Jesus Christ of Latter-day Saints was first organized in the Town of Manchester, Ontario County, State of New York, U.S.A., 6th April 1830. Previous to this an holy angel appeared unto a young man about fifteen years of age, a farmer's son, named Joseph Smith, and communicated unto him many things pertaining to the situation of the religious world, the necessity of a correct church organization, and unfolded many events that should transpire in the last days, as spoken of by the Prophets. As near as possible I will give the words as he related them to me. He said that "in the neighborhood in which he resided there was a religious revival, (a thing very common in that country) in which several different denominations were united; that many professed to be converted; among the number, two or three of his father's family. When the revival was over, there was a contention as to which of these various societies the person who was converted should belong. One of his father's family joined one society, and another a different one. His mind was troubled, he saw contention instead of peace, and division instead of union; and when he reflected upon the multifarious creeds and professions there were in existence, he thought it impossible for all to be right, and if God taught one, He did not teach the others, "for God is not the author of confusion." In reading his bible, he was remarkably struck with the passage in James, 1st chapter, 5th verse. 'If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not, and it shall be given him'. Believing in the word of God, he retired into a grove, and called upon the Lord to give him wisdom in relation to this matter. While he was thus engaged, he was surrounded by a brilliant light, and two glorious personages presented themselves before him, who exactly resembled each other in features, and who gave him information upon the subjects which had previously agitated his mind. He was given [236] to understand that the churches were all of them in error in regard to many things; and he was commanded not to go after them; and he received a promise that the fulness of the gospel should at some future time be unfolded unto him; after which the vision withdrew leaving his mind in a state of calmness and peace".^[143]

Elder Taylor continued with his narration, indicating that "some time later" as Joseph prayed another ‘being’ appeared surrounded by light who "declared himself to be an angel of God, sent forth by commandment, to communicate to him that his sins were forgiven…[and] that the great preparatory work for the second coming of the Messiah was speedily to commence." The angel also told him about the plates, and the restoration about to begin. In October of that same year Elder Taylor published a pamphlet containing an expanded version of this letter, translated into French.^[144] The pamphlet was reprinted again in 1852.

On 13 August 1857 John Taylor and several members of the First Presidency and Quorum of the Twelve placed a copy of the Pearl of Great Price (containing the First Vision story) inside the southeast cornerstone of the Salt Lake Temple.^[145]

On 7 October 1859 John Taylor recited portions of the First Vision story in the Salt Lake City tabernacle. Among the details mentioned was the fact that Joseph Smith believed in the promise found in James 1:5 and went in secret to seek wisdom from God.^[146]

In 1876 Elder Taylor spoke at a funeral service, and he stated:

Again, there are other things associated with these matters, all bearing more or less upon the same points. When God selected Joseph Smith to open up the last dispensation, which is called the dispensation [326] of the fullness of times, the Father and the Son appeared to him, arrayed in glory, and the Father, addressing himself to Joseph, at the same time pointing to the Son, said, "This is my beloved Son, in whom I am well pleased; hear ye him." As there were great and important events to be introduced into the world associated with the interests of humanity, not only with the people that now are, but with all people that have ever lived upon the face of the earth, and as what is termed the dispensation of the fullness of times was about to be ushered in, Moroni, who held the keys of the unfolding of the Book of Mormon, which is a record of the people who lived upon this American continent, came to Joseph Smith and revealed to him certain things pertaining to the peoples who had lived here and the dealings of God with them, and also in regard to events that are to transpire on this continent.^[147]

Later in the same sermon he stated that Joseph had also been visited by Moroni, John the Baptist, and Peter, James and John. Isaiah Bennett makes reference to this sermon, but only to page 329: and the only plausible explanation for that reference is that Taylor makes reference to the angel which appeared to John the Revelator, on the island of Patmos. Otherwise that page tells of the visitation of Moroni and the others. Earlier in the sermon, however, Taylor made clear reference to the Father and the Son appearing, as contained in the above paragraph. Bennet and those who follow his tactics deceive their readers by omitting material which disproves their case.

In General Conference October 1877, President Taylor stated:

The work we are engaged in emanated from God, and what did Joseph Smith know about it until God revealed it? Nothing. What did President Young, or the Twelve, or anybody else, know about it before the heavenly messengers, even God himself, came to break the long, long silence of ages, revealing through his Son, Jesus Christ, and the holy angels, the everlasting Gospel? Nothing at all. We were all alike ignorant until heaven revealed it.^[148]

The following month President Taylor stated:

[W]e are told that no man knows the [152] things of God but by the Spirit of God. And if they cannot obtain a knowledge of God only by the Spirit of God, unless they receive that Spirit they must remain ignorant of these principles. And it matters not what the learning, what the intelligence, what the research, the philosophy, or religion of man may be, the things of God cannot be comprehended, except through and by the Spirit and revelations of God. And this can only be obtained through obedience to the principles which God has and shall ordain, sanction and acknowledge. And hence, in these last times, he first communicated a knowledge of himself to Joseph Smith, long ago, when he was quite young. Who in that day knew anything about God? Who had had any revelations from Him, or who knew anything in relation to the principles of life and salvation? If there were any persons I never heard of them, nor read of them, nor never met them. But when the Lord manifested himself to Joseph Smith, presenting to him his Son who was there also, saying, "This is my beloved Son, hear ye him;" he then knew that God lived; and he was not dependent upon anybody else for that knowledge. He saw him and heard his voice, and he knew for himself that there was a God, and of this he testified, sealing his testimony with his blood.^[149]

President Taylor also defended the First Vision in letters: In 1879 he wrote to a friend

We of all others on the earth ought to be the last to oppress the Lamanites. Through the development of their record, by the ministrations of one of their old prophets, we are indebted for the introduction of the Everlasting Gospel; and of so great importance was this action considered that God Himself, accompanied by the Savior, appeared to Joseph.^[150]

It was mentioned above that several of the critics point to a sermon given by John Taylor in Kaysville, Utah, in the afternoon of March 2, 1879, to ‘prove’ that Taylor did not have a clear understanding of the First Vision. However, they fail to notice that President Taylor said earlier the same day, just a few miles away, in Ogden, Utah:

When the Father and the Son and Moroni and others came to Joseph Smith, he had a priesthood conferred upon him which he conferred upon others for the purpose of manifesting the laws of life, the Gospel of the Son of God, by direct authority, that light and truth might be spread forth among all nations.^[151]

Clearly President Taylor was not confused regarding what happened early in Joseph Smith’s life.

Six months later he again testified to the visitation of the Father and the Son:

The Lord has taken a great deal of pains to bring us where we are and to give us the information we have. He came himself, accompanied by his Son Jesus, to the Prophet Joseph Smith. He didn't send anybody but came himself, and introducing his Son, said: ‘This is my beloved Son, hear him.’ And he permitted the ancient prophets, apostles and men of God that existed in different ages to come and confer the keys of their several dispensations upon the prophet of the Lord, in order that he should be endowed and imbued with the power and Spirit of God, with the light of revelation and the eternal principles of the everlasting Gospel.^[152]

Ten days later he again testified to that transcendent event:

Now, we will come to other events, of later date; events with which we are associated—I refer now to the time that Joseph Smith came among men. What was his position? and how was he situated? I can tell you what he told me about it. He said that he was very ignorant of the ways, designs and purposes of God, and knew nothing about them; he was a youth unacquainted with religious matters or the systems and theories of the day. He went to the Lord, having read James' statement, that "If any of you lack wisdom let him ask of God that giveth to all men liberally and upbraideth not; and it shall be given him." [James 1.5] He believed that statement and went to the Lord and asked him, and the Lord revealed himself to him together with his Son Jesus, and, pointing to the latter, said: ‘This is my beloved Son, hear him.’ He then asked in regard to the various religions with which he was surrounded.^[153]

Again, just a few weeks later he stated that

as a commencement the Lord appeared unto Joseph Smith, both the Father and the Son, the Father pointing to the Son said ‘this is my beloved Son in whom I am well pleased, hear ye him.’ Here, then, was a communication from the heavens made known unto man on the earth, and he at that time came into possession of a fact that no man knew in the world but he, and that is that God lived, for he had seen him, and that his Son Jesus Christ lived, for he also had seen him. What next? Now says the Father, "This is my beloved Son, hear him." The manner, the mode, the why, and the wherefore, he designed to introduce through him were not explained; but he, the Son of God, the Savior of the world, the Redeemer of man, he was the one pointed out to be the guide, the director, the instructor, and the leader in the development of the great principles of that kingdom and that government which he then commenced to institute.^[154]

Later, in Hooperville, Utah, he stated:

Hence when the heavens were opened and the Father and Son appeared and revealed unto Joseph the principles of the gospel, and when the holy priesthood was restored and the Church and kingdom of God established upon the earth, there were the greatest blessings bestowed upon this generation which it was possible for man to receive.^[155]

Two months later he again spoke of it:

Finally, when all the preparations were made and everything was ready, or the time had fully come, the Father and the Son appeared to the youth Joseph Smith to introduce the great work of the latter days. He who presides over this earth and he who is said to be the maker of all things, the Father, pointing to his well-beloved Son, says, this is my beloved Son, hear him. He did not come himself to regulate and put in order all things, but he presented his Only Begotten Son, the personage who should be, as he is termed in the Scriptures, the Apostle and great High Priest of our profession, who should take the lead in the management and regulation of all matters pertaining to the great dispensation that was about to be ushered in.^[156]

Two months later he was in Idaho speaking:

In the commencement of the work, the Father and the Son appeared to Joseph Smith. And when they appeared to him, the Father, pointing to the Son, said, ‘This is My Beloved Son, Hear Him!’ As much as to say, ‘I have not come to teach and instruct you; but I refer you to my Only Begotten, who is the Mediator of the New Covenant, the Lamb slain from before the foundation of the world; I refer you to him as your Redeemer, your High Priest and Teacher. Hear him.’ Continuing, he pointed out that Joseph was also visited by Moroni, John the Baptist, and Peter, James, and John.^[157]

In 1882 President John Taylor wrote a book on the subject of the mediation and atonement of the Savior, and its role in the life of the Restored Gospel. He included this statement:

…when the Father and the Son appeared together to the Prophet Joseph Smith they were exactly alike in form, in appearance, in glory; and the Father said, pointing to His Son, ‘This is my beloved Son; hear Him.’^[158]

That same year the President said in a sermon:

we declare that God himself took part in it, and that Jesus, the Mediator of the new covenant, accompanied him, both of whom appeared to Joseph Smith, upon which occasion the Father, pointing to the Son said, ‘This is my beloved Son, hear him.’…. …..[32] After the Lord had spoken to Joseph Smith, and Jesus had manifested himself to him…. [He later refers to the visitation of Moroni, John the Baptist, and Peter, James and John.]^[159]

During the October 1882 General Conference three of the General Authorities referred to the appearance of the Father and the Son. President Taylor stated that

A message was announced to us by Joseph Smith, the Prophet, as a revelation from God, wherein he stated that holy angels had appeared to him and revealed the everlasting Gospel as it existed in former ages; and God the Father, and God the Son, both appeared to him; and the Father, pointing, said, this is my beloved Son, in whom I am well pleased, hear ye him.^[160]

Later that same year he said:

In the first place He has Himself spoken to us from the heavens, as also has His Son Jesus Christ…. [323] Now, it is the rule of God which is desired to be introduced upon the earth, and this is the reason why the Father and the Son appeared to Joseph Smith….It is true that God appeared to Joseph Smith, and that His Son Jesus did…

President Taylor then went on to testify that Joseph Smith claimed that John the Baptist, Peter, James and John, and Moses had also appeared to him.^[161]

At the dedication of the Logan Temple in 1884 President Taylor said:

I have heard some remarks in the Temple pertaining to these matters, and also here, and it has been thought, as has been expressed by some, that we ought to look for some peculiar manifestations. The question is, What do we want to see? Some peculiar power, some remarkable manifestations? All these things are very proper in their place; all these things we have a right to look for; but we must only look for such manifestations as are requisite for our circumstances, and as God shall see fit to impart them. Certain manifestations have already occurred. When our Heavenly Father appeared unto Joseph Smith, the Prophet, He pointed to the Savior who was with him, (and who, it is said, is the brightness of the Father's glory and the express image of His person) and said: ‘This is my beloved Son, hear Him.’ [Later in the sermon he mentions the appearance of John the Baptist, and Peter, James and John; and Moroni.]^[162]

In 1886, shortly before he died, President Taylor wrote a letter to his family, part of which reads:

We are engaged in a great work, and laying the foundation thereof—a work that has been spoken of by all the holy prophets since the word was; namely, the dispensation of the fullness of times, wherein God will gather together all things in one, whether they be things in the earth, or things in the heaven; and for this purpose God revealed Himself, as also the Lord Jesus Christ, unto His servant the Prophet Joseph Smith, when the Father pointed to the Son and said: ‘This is my beloved Son, in whom I am well pleased, hear ye Him.’^[142]:394

As evidence that President Taylor had been telling the Saints about the First Vision throughout his life a comment made at his funeral would be pertinent; it was said there that

Brother Taylor took the testimony that Joseph gave him, that Jesus delivered unto Joseph, that God bade Joseph to listen to from the lips of His beloved Son, as he bore those tidings to foreign lands…^[163]

John Taylor (2 March 1879): "the Father and the Son...came to Joseph Smith" and "the Prophet Joseph asked the angel"

The following two statements were made by John Taylor in different discourses on the same day, 2 March 1879. In one, Taylor talks of Joseph Smith asking "the angel" which church was right, and in the other, Taylor clearly states that "the Father and the Son...came to Joseph Smith." This demonstrates how early Church leaders often used the term "angel" to refer to the personages that appeared in the First Vision, even though they clearly knew that they were the Father and the Son.

"When the Prophet Joseph asked the angel which of the sects was right"

None of them was right, just as it was when the Prophet Joseph asked the angel which of the sects was right that he might join it. The answer was that none of them are right.^[164]

"When the Father and the Son and Moroni and others came to Joseph Smith"

When the Father and the Son and Moroni and others came to Joseph Smith, he had a priesthood conferred upon him which he conferred upon others for the purpose of manifesting the laws of life... ^[165]

Notice how one refers to an "angel" and the other refers to "the Father and the Son." Taylor was clearly aware of the details of the First Vision. This also demonstrates how early Church leaders used the term "angel" to represent the personages that Joseph saw, even at the same time that they recognized that these personages were the Father and the Son.

See FAIR Evidence:
John Taylor publicly mentioned Joseph Smith's First Vision over 19 times

⍗

Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). ??. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 18 ( Index of claims ) Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), ?. Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) ??. ( Index of claims ) Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120–128. Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 164.( Index of claims ) Dan Vogel, "The Earliest Mormon Concept of God," in Line Upon Line: Essays on Mormon Doctrine, edited by Gary James Bergera, (Salt Lake City: Signature Books, 1989), 17–33. Watchman Fellowship, The Watchman Expositor (Page 3) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Don Bradley, "The Original Context of the First Vision Narrative: 1820s or 1830s"

Don Bradley,  Proceedings of the 2013 FAIR Conference, (August 2, 2013)

If Latter-day Saint belief about the First Vision is correct, Joseph’s narrative reports a memory of his early experience. If, on the other hand, Vogel, Palmer, and other skeptical interpreters were to be correct, Joseph’s narrative was created to meet his needs as a church leader in the 1830s, bolstering his authority as prophet.

These two radically different understandings of the First Vision lead us to two radically different predictions about how well Joseph’s First Vision accounts will align with the events of the early 1820s. On the first, the believing, view, Joseph’s narrative should match the 1820s context in some detail. On the second, skeptical, view, his narrative should match the claimed 1820s context poorly or only superficially.

Because these two views lead to such different predictions, we can determine which view is correct by testing those predictions. And this is what we’ll do today.

Click here to view the complete article

Is it possible that as late as the end of the nineteenth century that there was uncertainty among Church officials about the identity of the personages that appeared to Joseph Smith during his First Vision?

A history article printed in 1888 by assistant Church historian Andrew Jenson twice referred to one of the visitors as an "angel"

A history article printed in 1888 by assistant Church historian Andrew Jenson twice referred to one of the visitors as an "angel".^[166] Two years later Church leaders revised Jenson's text to clear up the discrepancy but did not provide any notation about the change.

When the light of historical scholarship shines upon this particular charge of the critics, it quickly becomes apparent that this is really a non-issue. By the time that Andrew Jenson had published his anomalous First Vision account in 1888 the Pearl of Great Price rendition of the same story had already been canonized by the Church for eight years. Latter-day Saints had long been familiar with the official version of events that took place in the Sacred Grove and the precise identities of Joseph Smith's celestial visitors.

The publication that anti-Mormon critics are referring to was called The Historical Record and it was printed in Salt Lake City, Utah. Volume 7 of this collection contains the reference that critics utilize to try and cast doubt upon the veracity of the First Vision account.

Since Andrew held no position of authority in the LDS Church when he made his "angel" comments, they cannot be looked upon as having any kind of evidentiary value in regard to what Church leaders believed at the time

Andrew Jenson was not a Church historian ('assistant' or otherwise) in 1888 when he wrote the text in question. A book produced by Jenson himself indicates that "his services were engaged by the First Presidency, and he was blessed and set apart by Apostle Franklin D. Richards [on] April 16, 1891, as ‘an historian’ in the Church."^[167] Jenson was not sustained as the Assistant Church Historian until 10 April 1898. ^[168] Since Andrew held no position of authority in the LDS Church when he made his "angel" comments, they cannot be looked upon as having any kind of evidentiary value in regard to what Church leaders believed at the time.

Church critics neglect to tell their readership that Andrew Jenson is plainly listed as the editor and the publisher of both the initial 1888 text and the revision which they allege was printed in 1890. Furthermore, they fail to make note of the fact that when volumes 5-8 of The Historical Record were advertised for sale in a Utah newspaper in 1889 it was noted that this was a "work which Brother Jenson offers" to the public. ^[169] There is, therefore, no justification whatever in claiming that the LDS Church was somehow responsible for the content of Andrew Jenson's original 1888 article or the revised text that was issued later.

Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 31, 337 nt. 57. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 17 ( Index of claims ) Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:125.

Is it possible that as late as the end of the nineteenth century that there was uncertainty among Church officials about the identity of the personages that appeared to Joseph Smith during his First Vision?

A history article printed in 1888 by assistant Church historian Andrew Jenson twice referred to one of the visitors as an "angel"

A history article printed in 1888 by assistant Church historian Andrew Jenson twice referred to one of the visitors as an "angel".^[170] Two years later Church leaders revised Jenson's text to clear up the discrepancy but did not provide any notation about the change.

When the light of historical scholarship shines upon this particular charge of the critics, it quickly becomes apparent that this is really a non-issue. By the time that Andrew Jenson had published his anomalous First Vision account in 1888 the Pearl of Great Price rendition of the same story had already been canonized by the Church for eight years. Latter-day Saints had long been familiar with the official version of events that took place in the Sacred Grove and the precise identities of Joseph Smith's celestial visitors.

The publication that anti-Mormon critics are referring to was called The Historical Record and it was printed in Salt Lake City, Utah. Volume 7 of this collection contains the reference that critics utilize to try and cast doubt upon the veracity of the First Vision account.

Since Andrew held no position of authority in the LDS Church when he made his "angel" comments, they cannot be looked upon as having any kind of evidentiary value in regard to what Church leaders believed at the time

Andrew Jenson was not a Church historian ('assistant' or otherwise) in 1888 when he wrote the text in question. A book produced by Jenson himself indicates that "his services were engaged by the First Presidency, and he was blessed and set apart by Apostle Franklin D. Richards [on] April 16, 1891, as ‘an historian’ in the Church."^[171] Jenson was not sustained as the Assistant Church Historian until 10 April 1898. ^[172] Since Andrew held no position of authority in the LDS Church when he made his "angel" comments, they cannot be looked upon as having any kind of evidentiary value in regard to what Church leaders believed at the time.

Church critics neglect to tell their readership that Andrew Jenson is plainly listed as the editor and the publisher of both the initial 1888 text and the revision which they allege was printed in 1890. Furthermore, they fail to make note of the fact that when volumes 5-8 of The Historical Record were advertised for sale in a Utah newspaper in 1889 it was noted that this was a "work which Brother Jenson offers" to the public. ^[173] There is, therefore, no justification whatever in claiming that the LDS Church was somehow responsible for the content of Andrew Jenson's original 1888 article or the revised text that was issued later.

See also: Is there anything wrong with referring to Jesus as 'an angel'?

Notes

1. ↑ Orson Pratt, Journal of Discourses 13:65-66.
2. ↑ Orson Pratt, Journal of Discourses 14:262.
3. ↑ Orson Pratt, "Are the Father and the Son Two Distinct Persons?," Millennial Star 11 no. 20 (15 October 1849), 310.
4. ↑ Orson Pratt, Divine Authenticity of the Book of Mormon, No. 4: Evidences of the Book of Mormon and Bible Compared (Liverpool, England: R. James, 1850), points #10–11. This is a pamphlet (#4 out of 6) written on 15 December 1850.
5. ↑ Orson Pratt, A Series of Pamphlets (Liverpool, England: R. James, 1851).
6. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), chapter 17.
7. ↑ Orson Pratt, Journal of Discourses 7:221.
8. ↑ JD 12:302. (6 October 1868). wiki
9. ↑ Orson Pratt, Journal of Discourses 12:354.
10. ↑ Orson Pratt, Journal of Discourses 13:66.
11. ↑ Orson Pratt, Journal of Discourses 14:140-142.
12. ↑ Orson Pratt, Journal of Discourses 15:182-183.
13. ↑ Orson Pratt, Journal of Discourses 17:279-280.
14. ↑ Orson Pratt, Journal of Discourses 19:16.
15. ↑ Orson Pratt, Journal of Discourses 21:310-311, (emphasis added).
16. ↑ JD 22:29. (10 OCtober 1880). wiki
17. ↑ David L. Paulsen, "The Doctrine of Divine Embodiment: Restoration, Judeo-Christian, and Philosophical Perspectives," Brigham Young University Studies 35 no. 4 (1995–96), 6–94. (Key source)
18. ↑ "Testimony of Martin Harris Written by my hand from teh Moth of Martin Harris," dictated to Edward Stevenson 4 September 1870, Edward Stevenson Collection, Miscellaneous Papers, Church Archives; cited by Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:331.
19. ↑ Kent P. Jackson, Robert J. Matthews, and Scott H. Faulring (editors), Joseph Smith's New Translation Of The Bible: Original Manuscripts (Salt Lake City: Deseret Book Co., 2004), 82.
20. ↑ Lucy Mack Smith, The History of Joseph Smith By His Mother Lucy Mack Smith, ed. Preston Nibley, (Salt Lake City, Utah: Bookcraft, 1956), 161.
21. ↑ The Reflector (Palmyra, New York) (14 February 1832): 102.
22. ↑ F. Mark McKiernan, An Early Latter-day Saint History: The Book of John Whitmer (Independence, MO.: Herald Publishing House 1980), 67, punctuation corrected; cited in Robert L. Millet, "Joseph Smith and Modern Mormonism: Orthodoxy, Neoorthodoxy, Tension, and Tradition," Brigham Young University Studies 29 no. 3 (Summer 1989), 49–68.
23. ↑ As cited in Millet, "Joseph Smith and Modern Mormonism," footnote 12.
24. ↑ Robert S. Boylan, "D&C 50:43 and the 'Oneness' of the Father, Son, and Believers vs. the claim early Latter-day Saint Theology was a Form of Modalism," Scriptural Mormonism (7 July 2020).
25. ↑ The current D&C 76 vision was first published in Evening and Morning Star, Independence, Missouri, July 1832.
26. ↑ 3 October 1883, Salt Lake School of the Prophets Minute Book 1883 (Palm Desert, California: ULC Press, 1981), 39; cited in Paulsen, 34.
27. ↑ "An Abridged Record of the Life of John Murdock Taken From His Journal by Himself," (typescript) Special Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah, 13; cited in Paulsen, 35.
28. ↑ Truman Coe, “Mormonism,” Cincinnati Journal and Western Luminary (25 August 1836). Reprinted from Ohio Observer, circa August 1836. off-site See Milton V. Backman, Jr., "Truman Coe’s 1836 Description of Mormonism," Brigham Young University Studies 17 no. 3 (Spring 1977), 347-55. See also Vogel, Early Mormon Documents 1:47.
29. ↑ Milton V. Backman, Jr., "Joseph Smith's First Vision: Cornerstone of a Latter-day Faith," in To Be Learned is Good, If ..., ed. Robert L. Millet (Salt Lake City: Bookcraft, 1987).; cited in Millet, "Joseph Smith and Modern Mormonism," 59.
30. ↑ Joseph Capron affidavit, 8 November 1833; in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 258-259. (Affidavits examined)
31. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "intercourse." defines the term as simply "[1] Communication....[2] Silent communication or exchange."
32. ↑ Jeremy Runnells, Letter to a CES Director. www.cesletter.com
33. ↑ See Hyrum M. Smith, Doctrine and Covenants Commentary (Liverpool: George F. Richards, 1919), 139; Robert L. Millet and Kent P. Jackson, eds., Studies in Scripture, Volume 1: The Doctrine and Covenants (Salt Lake City: Deseret Book, 1989), 110–11; Grant Underwood, "First Vision," in Daniel H. Ludlow, ed., Encyclopedia of Mormonism (New York: Macmillan, 1992), 2:410; Stephen E. Robinson and H. Dean Garrett, A Commentary on the Doctrine and Covenants (Salt Lake City: Deseret Book, 2000), 1:130.
34. ↑ "History, circa Summer 1832 - Historical Introduction," The Joseph Smith Papers, The Church of Jesus Christ of Latter-day Saints.
35. ↑ Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 41.
36. ↑ For an in-depth discussion of how the preacher's rejection of Joseph caused him to not speak of the event for many years and the affects the rejection had on Joseph's memory (and which refutes this criticism), see Steven C. Harper, "First Vision: Memory and Mormon Origins" (New York: Oxford University Press, 2019) 9-12.
37. ↑ Joseph Capron affidavit, 8 November 1833; in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 258-259. (Affidavits examined)
38. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "intercourse." defines the term as simply "[1] Communication....[2] Silent communication or exchange."
39. ↑ Regarding the reference in the Palmyra Reflector, Richard Abanes, in his anti-Mormon work Becoming Gods, boldly declares in the main body of his text on page 34 that "[n]ot a single piece of published literature" mentions the First Vision, yet in an endnote at the back of the book on page 338 acknowledges this newspaper account. He attempts to dismiss this by claiming that the reference is "vague," yet acknowledges that "as early as 1831 Smith might have been starting to privately tell select persons that he had at some point seen God."
40. ↑ Rev. B. Pixley, Christian Watchman, Independence Mo., October 12, 1832; in Among the Mormons. Historic Accounts by Contemporary Observers, Edited by William Mulder and A. Russell Mortensen (New York: Alfred A. Knopf, 1958): 74. This article by Pixley was reprinted in Independent Messenger (Boston, Mass.) of November 29, 1832; also in Missouri Intelligencer (Columbia, Mo.), and the American Eagle (Westfield, New York). Cited also in Hyrum Andrus, Joseph Smith, The Man and The Seer (Salt Lake City: Deseret Book Company, 1960), 68, note 46. It is not clear what Rev. Pixley was referring to by the comment about the third heaven, though it may refer to the Vision of the Three Degrees of Glory [D&C 76], which had been received February 1832, and published in July in the Evening and Morning Star, in Kirtland, Ohio. Verse 20 indicates that "we beheld the glory of the Son, on the right hand of the Father…."
41. ↑ Richmond Taggart to the Reverend Jonathan Goings, 2 March 1833, 2, Jonathon Goings Papers, American Baptist Historical Society, Rochester, New York, quoted in Hurlbut. Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:205. See also Gregory A. Prince, Power from on High: The Development of Mormon Priesthood (Salt Lake City: Signature Books, 1995), 8.
42. ↑ Missouri Intelligencer (August 10, 1833); quoted in John A. Widtsoe, Evidences and Reconciliations: Aids to Faith in a Modern Day, arranged by G. Homer Durham (Salt Lake City: Bookcraft, 1960), 337. GL direct link
43. ↑ Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:22, 24. Original in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 251&ndash 252, and 258–260, respectively. (Affidavits examined)
44. ↑ Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:107. Original in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 3.
45. ↑ See, for example, "Censoring the Joseph Smith Story," in Hugh W. Nibley, Tinkling Cymbals and Sounding Brass: The Art of Telling Tales About Joseph Smith and Brigham Young (Vol. 11 of the Collected Works of Hugh Nibley), edited by David J. Whittaker, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1991),55–96. ISBN 0875795161. GL direct linkGL direct link
46. ↑ Newel Knight ^{[citation needed]}
47. ↑ Lucy Mack Smith, Autobiography, Chapter 21.
48. ↑ Rev. John A. Clark ^{[citation needed]}
49. ↑ David Whitmer^{[citation needed]}
50. ↑ Henry Harris^{[citation needed]}
51. ↑ Nathaniel Lewis^{[citation needed]}
52. ↑ Hezekiah McKune^{[citation needed]}
53. ↑ Alva Hale^{[citation needed]}
54. ↑ Jesse Smith^{[citation needed]}
55. ↑ Palmyra Freeman (1829), ^{[citation needed]}
56. ↑ ?, "?," Evening and Morning Star 1 no. 1 (June 1832), 1. off-siteGospeLink
57. ↑ The Fredonia Censor, 10/10 (2 June 1830): page? ^{[citation needed]}
58. ↑ Letter, Rev. Diedrich Willers to L. Mayer and D. York, 18 June 1830.
59. ↑ The Reflector [Palmyra, New York] 2/13 (14 February 1831), page ?
60. ↑ The Sun (18 August 1831): page?
61. ↑ Nancy Towle, Vicissitudes Illustrated, 2d ed., (Portsmouth: John Caldwell, 1833), 150–151; first edition printed in 1832.
62. ↑ ^{62.0 62.1 62.2} Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957). Volume 2 link
63. ↑ ^{63.0 63.1 63.2 63.3 63.4 63.5 63.6 63.7} History of the Church. Volume 3 link
64. ↑ Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 114.
65. ↑ ManH A-I, in PJS, 1:273, 275. The only other evidence of persecution are a reminiscence by Thomas H. Taylor of Manchester about Joseph being dcuked in a pond for teaching what he believed, and an inexplicable attempt on his life recorded by Lucy Smith. She said an unknown attacker took a shot at Joseph one day as he entered the yard. The times of both incidents are uncertain. Thomas H. Taylor, Interview (1881), in EMD, 2:118; BioS, 73.
66. ↑ Wayne Sentinel, Sept. 30, 1824; W. Smith, Mormonism, 13; Backman, First Vision, 119; BioS, 73
67. ↑ Richard Bushman, "Joseph Smith: Rough Stone Rolling" (New York, NY: Knopf Publishing, 2005) 43. Internal endnotes retained for reference.
68. ↑ For a much more scholarly discussion of how the preacher's rejection of Joseph caused him to not speak of the event for many years, see Steven C. Harper, "First Vision: Memory and Mormon Origins" (New York: Oxford University Press, 2019) 9-12.
69. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 78.
70. ↑ William Smith, William Smith on Mormonism (Lamoni, Iowa: Herald Steam Book and Job Office, 1883), 5-19; reproduced in Vogel, Early Mormon Documents 1:493-502.
71. ↑ "The Old Soldier's Testimony. Sermon preached by Bro. William B. Smith, in the Saints' Chapel, Detroit, Iowa, June 8th, 1884. Reported by C. E. Butterworth," Saints' Herald 31 (4 October 1884): 643-44; reproduced in Vogel, Early Mormon Documents 1:503-506.
72. ↑ "W[illia]m. B. Smith's last Statement," [John W. Peterson to Editor], Zion's Ensign (Independence, Missouri) 5/3 (13 January 1894): 6. Reprinted in "Statement of William Smith, Concerning Joseph, the Prophet," Deseret Evening News 27 (20 January 1894): 11; and "The Testimony of William Smith," Millennial Star 61 (26 February 1894): 132-34; reproduced in Vogel, Early Mormon Documents 1:513.
73. ↑ William H. Kelley, "The Hill Cumorah and the Book of Mormon," Saints' Herald 28 (1 June 1881): 167-68; reproduced in Vogel, Early Mormon Documents 2:83. Also in Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 119.
74. ↑ William Kelley, Notebook, No. 5, 1; in William H. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri; reproduced in Vogel, Early Mormon Documents 2:83.
75. ↑ Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 164.( Index of claims ); Christian Research and Counsel, "Documented History of Joseph Smith’s First Vision," full-color pamphlet, 10 pages. [There is a notation within this pamphlet indicating that research and portions of text were garnered from Utah Lighthouse Ministry]; Watchman Fellowship, The Watchman Expositor (Page 3)
76. ↑ Brigham Young, Journal of Discourses 2:171.
77. ↑ Eliza R. Snow, Biography and Family Record of Lorenzo Snow (Salt Lake City: Deseret News Press, 1884),127–128.
78. ↑ James Strong, A Concise Dictionary of the Words In The Hebrew Bible With Their Renderings In the Authorized English Version (Nashville: Abingdon, 1890), 66.
79. ↑ The History of the Church Book I:2 (3), in Eusebius: The History of the Church From Christ to Constantine, G.A. Williamson Translator (Penguine Books, 1986), 33-4.
80. ↑ Martyrdom And Ascension of Isaiah 10:30-31, in James H. Charlesworth, The Old Testament Pseudepigrapha 2 Vols. (Garden City, New York: Doubleday & Company, 1985), 2:174.
81. ↑ Epistula Apostulorum 14, in Edgar Hennecke and Wilhelm Schneemelcher, New Testament Apocrypha 2 Vols. (Philadelphia: Westminster Press, 1963), 1:199.
82. ↑ Teachings of the Prophet Joseph Smith 162. "An angel has flesh and bones; we see not their glory." If Jesus comes as an angel he "will adapt himself to the language and capacity" of the individual.
83. ↑ Teachings of the Prophet Joseph Smith 191. See also D&C 129.
84. ↑ Günther Juncker, "Christ As Angel: The Reclamation Of A Primitive Title," Trinity Journal 15:2 (Fall 1994): 221–250.
85. ↑ Ensign (April 1992).
86. ↑ JD 8:353-4. (3 March 186). wiki]; JD 12:67-8. (June 23rd, 1867). wiki
87. ↑ JD 2:171. (Feb 18, 1855). wiki; JD 7:243. (September 1, 1859). wiki; JD 11:253. (17 June 1866). wiki
88. ↑ JD 12:67-8. (June 23rd, 1867). wiki
89. ↑ JD 2:171. (Feb 18, 1855). wiki; JD 12:67-8. (June 23rd, 1867). wiki
90. ↑ JD 18:231. (17 September 1876). wiki
91. ↑ JD 1:185-19. (14 March 1860). wiki JD 8:15-6. (3 June 1860). wiki JD 8:66. (3 March 1861). wikiJD 8:353-4. (6 April 1861). wiki JD 9:1. (4 June 1864). wiki JD 10:303. (13 November 1864). wiki JD 10:363-365. (June 23rd, 1867). wiki JD 12:67-8. .wiki; Deseret News Weekly 22 (June 29, 1873):388, in Eldon Watson (editor), Brigham Young Addresses (1982), 6:79. (21 June 1874); JD 18:239-40. .wiki
92. ↑ Manuscript History of Brigham Young (June 25, 1845); Manuscript History of Brigham Young (June 17, 1847); Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985) (journal entry dated 15 August 1847). ISBN 0941214133.; JD 1:7. (April 6, 1853). wiki [Millennial Star 15 (24 July 1853), 489, 491.]; JD 1:233-245. (April 6, 1853). wiki; Letter to Freeport, Ill., Bulletin, 1 June 1854, reprinted in New York Times June 7, 1854; (4 June 1864) JD 10:303. (June 18, 1865). wiki; JD 11:126. (June 23, 1867). wiki; JD 12:67-8. (July 17, 1870). wiki; JD 13:216. (April 8, 1871). wiki; Deseret News 20/10 (April 12, 1871): 112; JD 14:95. (18 May 1873). wiki; JD 16:42. .wiki; Deseret News Weekly 22 (29 June 1873):388, in Eldon Watson (editor), Brigham Young Addresses (1982), 6:79. (21 June 1874); JD 18:239-40. (21 May 1877). wiki Deseret News Weekly 26:274-275; Eldon Watson (editor), Brigham Young Addresses (1982), 6:142.
93. ↑ Manuscript History of Brigham Young, ed. Elden Jay Watson (Salt Lake City, 1968), 4 [Leland Nelson, 4]
94. ↑ See Young Women's Journal 18 no. 12 (December 1907), 537–539.; Samuel W. Richards, Journal Book 2 of Travels To Nauvoo, BYU Special Collections, Writings of Early Latter-day Saints, 26; Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:187.
95. ↑ Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:115.
96. ↑ Manuscript History of Brigham Young, ed. Elden Jay Watson (Salt Lake City, 1968), p pp. 23-24 [Leland Nelson, 13].
97. ↑ Heber C. Kimball, letter to Millennial Star editor, Nauvoo, July 15, 1841: Millennial Star 2 (15 July 1841), 77-78. This must refer to Remarkable Visions (Orson Pratt's account of Joseph's first vision and other revelations); nothing else had published by him yet.
98. ↑ Manuscript History of Brigham Young, ed. Leland Nelson, 94
99. ↑ Manuscript History of Brigham Young, William Harwell, 14; Millennial Star 14 no. 10 (1 May 1852), 151.
100. ↑ Manuscript History of Brigham Young, 16.
101. ↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), ^{[citation needed]}:319-320 (journal entry dated 15 August 1847). ISBN 0941214133.
102. ↑ Manuscript History of Brigham Young. 1847-1850, edited by William S. Harwell (Salt Lake City, Utah: Collier’s Publishing Co., 1997): 139
103. ↑ Deseret News 1/3 (29 June 1850) [following sermon by Reverend G.B. Day]
104. ↑ Lorenzo Snow, The Italian Mission (London: W. Aubrey, 1851), 13; also in Eliza R. Snow, Biography and Family Record of Lorenzo Snow (Salt Lake City: Deseret News Press, 1884),127–128.
105. ↑ JD 1:185-191. (19 June 1853). wiki
106. ↑ JD 1: (24 July 1853). wiki
107. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 75.; Lucy Mack Smith, History of Joseph Smith by His Mother: Revised and Enhanced, edited by Scot Facer Proctor and Maurine Jensen Proctor, (Salt Lake City, Utah: Bookcraft, 1996), editor's introduction. ISBN 1570082677.
108. ↑ Letter to MR. HENRY A. MCAFEE, Freeport, Stephenson Co., Ill; letter to editor of the Freeport, Illinois Bulletin June 1, 1854. Reprinted New York Times (7 June 1854), 3.
109. ↑ JD 2:171. (18 Feb 1855). wiki
110. ↑ George Q. Cannon, editorial, "The Testimony of the Gospel," Juvenile Instructor 24 (1 July 1889): 308-9.
111. ↑ Brigham Young Journal, 13 August 1857, Church Archives, Salt Lake City, Utah; Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 5:76-77. ISBN 0941214133.
112. ↑ Deseret News, 7/46 (20 January 1858): 363.
113. ↑ {{JDfairwiki|author=Brigham Young|vol=7|disc=37|start=243|end=244, {{ea]]}}
114. ↑ JD 8:66. (3 June 1860). wiki
115. ↑ Brigham Young, Journal of Discourses 8:354.
116. ↑ JD 9:1-2. (6 April 1861). wiki
117. ↑ Deseret News 11/13 (29 May 1861): 97-8; Reprinted in JD 9:31-40. (7 April 1961). wiki
118. ↑ Rodney Turner, "Franklin D. Richards and the Pearl of Great Price," in Donald Q. Cannon, ed., Regional Studies in Latter-day Saint History: British Isles (Provo, UT: BYU Department of Church History and Doctrine, 1990), 184.
119. ↑ JD 10:303. (4 June 1864). wiki
120. ↑ JD 10:363-365. (13 November 164). wiki
121. ↑ JD 11:253. (17 June 1866). wiki
122. ↑ Brigham Young, (23 June 1867) Journal of Discourses 12:67,70-70.
123. ↑ SLC Tabernacle, General Conference, 6 1/2 p.m.; Deseret News Weekly 17:282; Eldon Watson (editor), Brigham Young Addresses (1982), 5:133.
124. ↑ Deseret News Weekly 19 (August 3, 1870): 303-308; also in JD 13:216. .wiki
125. ↑ Deseret News 20/10 (April 12, 1871): 112; JD 14:95. (8 April 1871). wiki
126. ↑ Deseret News 21 (September 25, 1872): 504-5; synopsis in Millennial Star 34/27 (July 2, 1872): 419-20; JD 15:169-70. (26 May 1872). wiki
127. ↑ JD 16:42. (18 May 1873). wiki
128. ↑ Deseret News Weekly 22:388; Eldon Watson (editor), Brigham Young Addresses (1982), 6:79.
129. ↑ Deseret News Weekly 22:441; Millennial Star 35 no. 36 (9 September 1873), 563-4.; Eldon Watson (editor), Brigham Young Addresses (1982), 6:82.
130. ↑ Millennial Star 36 no. 1 (Tuesday, 6 January 1874)), 1-7. [from Salt Lake Herald]: 2-6.
131. ↑ JD 18:239-40. (21 June 1874). wiki
132. ↑ Deseret News 25 (October 11, 1876): 585; Millennial Star 38 no. 46 (13 November 1876), 721.
133. ↑ Deseret News Weekly 25 (11 October 1876): 582; JD 18:231. (17 Setpember 1876). wiki
134. ↑ Eldon Watson (editor), Brigham Young Addresses (1982), 6:142.; Deseret News Weekly 26:274-275.
135. ↑ Brigham Young, (3 March 1861) Journal of Discourses 8:354..
136. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 34–35, with footnote 76, page 339–340.. ( Index of claims )
137. ↑ Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), 4.
138. ↑ ^{138.0 138.1} Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979).( Index of claims )
139. ↑ Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120.
140. ↑ "First Vision," wikipedia.org (last accessed 6 October 2006). off-site
141. ↑ Further examples of the Tanners' manipulation of the textual record by omitting key passages discussing the first vision can be seen at: D. Charles Pyle and Cooper Johnson, "Did early LDS leaders really misunderstand the First Vision?" FAIR link
142. ↑ ^{142.0 142.1} B. H. Roberts, Life of John Taylor (Salt Lake City, Utah: George Q. Cannon & Sons, Co., 1892).
143. ↑ John Taylor, Letter to the Editor of the Interpreter Anglais et Français, Boulogne-sur-mer (25 June 1850). (emphasis added) Reprinted in John Taylor, Millennial Star 12 no. 15 (1 August 1850), 235–236.
144. ↑ John Taylor, Aux amis de la vérité réligieuse. Récit abregé du commencement, des progres, de l’éstablissement, des persecutions, de la foi et de la doctrine de l’Église de Jésus-Christ des Saints des Derniers Jours (Paris 1850). [Translation: To friends of religious truth. An abridged account of the beginning, progress, establishment, persecutions, the faith, and the doctrine of the Church of Jesus Christ of Latter-day Saints.]
145. ↑ Wilford Woodruff journal, under date (August 13, 1857); it can be found in the published version volume 5, page 76; it is also in Journal History under that date. Also, William L. Knecht and Peter L. Crawley, eds. History of Brigham Young, 1847-1867 (Berkeley, CA: MassCal Associates, 1964). [21 July 1847-29 December 1867]
146. ↑ John Taylor, (7 October 1859) Journal of Discourses 7:322.
147. ↑ John Taylor, "A Funeral Sermon...over the remains of Ann Tenora, etc.," (31 December 1876) Journal of Discourses 18:325-6; 329, 330 (emphasis added).
148. ↑ John Taylor, "The Trusteeship, etc.," (7 October 1877) Journal of Discourses 19:123 (emphasis added).
149. ↑ John Taylor, "Gathering The Result Of Revelation, etc.," (14 November 1877) Journal of Discourses 19:151-152 (emphasis added).
150. ↑ John Taylor letter to A. K. Thurber at Richfield, Utah (25 February 1879), (emphasis added).
151. ↑ John Taylor, "The Interest Of Humanity Should Be Observed," (2 March 1879) Journal of Discourses 20:257, (emphasis added).
152. ↑ John Taylor, "Eternal Nature Of The Gospel, etc.," (28 November 1879) Journal of Discourses 21:116-117, (emphasis added).
153. ↑ John Taylor, "Restoration Of The Gospel Through Joseph Smith, etc.," (7 December 1879) Journal of Discourses 21:161, (emphasis added).
154. ↑ John Taylor, "The Revelation Of The Father And Son To Joseph Smith, And The Bestowal Upon Him Of The Priesthood, etc.," (4 January 1880) Journal of Discourses 21:65, (emphasis added).
155. ↑ John Taylor, "The Privileges Of The Saints, etc.," (27 June 1881) Journal of Discourses 22:218, (emphasis added).
156. ↑ John Taylor, "Duties Of The Saints — The Atonement, etc.," (28 August 1881) Journal of Discourses 22:298-299, (emphasis added).
157. ↑ John Taylor, "Manifestation Of The Father And Son To The Prophet Joseph," (20 October 1881) Journal of Discourses 26:106-107, (emphasis added).
158. ↑ John Taylor, The Mediation and Atonement (Salt Lake City, Utah: Deseret News Co., 1882), 138.
159. ↑ John Taylor, "Restoration Of The Gospel," (5 March 1882) Journal of Discourses 23:29-32, (emphasis added).
160. ↑ John Taylor, Millennial Star 44 no. 22 (29 May 1882), 337–338, (emphasis added).
161. ↑ John Taylor, "Man's Natural Spirit And The Spirit Of God, etc.," (23 November 1882) Journal of Discourses 23:322-323 (emphasis added).
162. ↑ John Taylor, "Manifestations To Be Looked For, etc.," (18 May 1884) Journal of Discourses 25:177-178, see also 179 for the other visitors, (emphasis added).
163. ↑ ?, "Laid to Rest. The Remains of President John Taylor Consigned to The Grave," Millennial Star 49 no. 36 (5 September 1887), 564.
164. ↑ John Taylor, (2 March 1879) Journal of Discourses 20:167.
165. ↑ John Taylor, (2 March 1879) Journal of Discourses 20:257.
166. ↑ Andrew Jenson, Historical Record (Salt Lake City: Andrew Jenson, 1888), 7:355–356. (January 1888)
167. ↑ Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:261.
168. ↑ See Autobiography, 192, 193, 391.
169. ↑ Deseret Weekly, vol. 39, no. 15, 5 October 1889, 460
170. ↑ Andrew Jenson, Historical Record (Salt Lake City: Andrew Jenson, 1888), 7:355–356. (January 1888)
171. ↑ Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:261.
172. ↑ See Autobiography, 192, 193, 391.
173. ↑ Deseret Weekly, vol. 39, no. 15, 5 October 1889, 460

[[pt:Pergunta: Será que Joseph Smith rever seu relato da Primeira Visão em 1838 para responder a uma crise de liderança?]

Response to claim: 31 - Joseph dictated the 1838 account of the First Vision to counter the leadership crisis in Kirtland

The author(s) of Becoming Gods make(s) the following claim:

Joseph dictated the 1838 account of the First Vision to counter the leadership crisis in Kirtland.

Author's sources:

1. No source provided.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is pure speculation on the part of the author.

Question: Did Joseph Smith revise his account of the First Vision in 1838 to respond to a leadership crisis?

Response to claim: 34 - "Not a single piece" of literature published in the 1830's mentions a visit by the Father and the Son

The author(s) of Becoming Gods make(s) the following claim:

"Not a single piece" of literature published in the 1830's mentions a visit by the Father and the Son.

Author's sources:

1. No source provided.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

There are several significant references to the First Vision in published documents from the 1830s.

Question: What references to the First Vision exist in published documents from the 1830s?

Response to claim: 34 - Joseph's mother said that the First Vision was of an angel

Template:IndexClaimItemShort Template:Misinformation Question: Did Joseph Smith's mother say that the First Vision was of an "angel"?

Response to claim: 34 - Joseph privately began reworking the story of seeing an angel into a vision of Christ

Template:IndexClaimItemShort Template:Disinformation Question: Did Oliver Cowdery state that Joseph did not know if a "supreme being" existed in 1823? Question: What criticisms are related to Oliver Cowdery's 1834-1835 history of the Church?

Response to claim: 34 - Without "Mormonism's so-called" Melchizedek Priesthood, no man can see God and live

Template:IndexClaimItemShort Template:Misinformation Question: Does Doctrine and Covenants 84 say that one cannot see God without holding the priesthood?

Response to claim: 34 - Nobody knows "when or how" the Joseph received the Melchizedek Priesthood

Template:IndexClaimItemShort Template:Disinformation Question: In what manner was the Melchizedek Priesthood restored? Question: What is the date of the restoration of the Melchizedek Priesthood? Question: Where was the Melchizedek Priesthood restored?

Response to claim: 34 - Joseph "had to backdate" the First Vision to 1820 in response to a leadership crisis

Template:IndexClaimItemShort Template:Propaganda Question: Did Joseph Smith revise his account of the First Vision in 1838 to respond to a leadership crisis?

Response to claim: 35 - The First Vision originally stated that the personages were angels

Template:IndexClaimItemShort Template:Disinformation Question: What are the two 1835 First Vision accounts that refer to angels?

Response to claim: 35 - There was no 1820 revival in Palmyra that converted "great multitudes" of people

Template:IndexClaimItemShort Template:Misinformation Question: What religious excitement was occurring in Palmyra in 1820?

Response to claim: 35, 342n78, 348n130 - Joseph Smith is claimed to have joined other churches after having been told that churches were wrong

Template:IndexClaimItemShort Template:Misinformation Template:CrossRef:Abanes:One Nation Question: Did Joseph Smith join the Methodist, Presbyterian, or Baptist churches between 1820 and 1830 despite the claim made in his 1838 history that he was forbidden by Deity from joining any denomination? Question: Did Joseph Smith become a baptized member of the Baptist Church in 1822? Question: Did Joseph Smith become a member of the Methodist Church while he was translating the Book of Mormon? Questions: Are there contemporary witnesses that confirm that Joseph Smith didn't join any church after the First Vision?

Response to claim: 35, 342n79-80 - Newspapers reported in 1829 that Joseph Smith had a dream in 1827 about a spirit visiting him three times in one night

Template:IndexClaimItemShort Template:Misinformation Question: Did the story of Moroni's visit to Joseph Smith evolve from that of a magical spiritual treasure guardian to an "angel"?

Response to claim: 35-36, 343n83 - Joseph Smiths First Vision may have been a dream of a "bloody ghost dressed as a Spaniard

Template:IndexClaimItemShort Template:Propaganda

• • Template:FR-18-1-5
  • Template:FR-17-1-4

Response to claim: 36, 343n85 - Joseph Smith was an "occultist"

Template:IndexClaimItemShort Template:Propaganda Question: Were Joseph Smith's spiritual experiences originally products of magic and the occult?

Response to claim: 36 - Early Mormons believed in "witchcraft"

Template:IndexClaimItemShort Template:Propaganda Question: Did early members of the Church believe in witchcraft?

Response to claim: 36 - Joseph's mother talked about "magic circles" and the "faculty of Abrac"

Template:IndexClaimItemShort Template:Misinformation Question: Does Lucy Mack Smith's mention of the "faculty of Abrac" and "magic circles" evidence that "magick" played a strong role in the Smith family's early life?

Response to claim: 37, 344n93 - Joseph's family had a "magick dagger" that was owned by Hyrum Smith

Template:IndexClaimItemShort Template:Propaganda

• Template:CrossRef:Abanes:One Nation

Question: Was a "magic dagger" once owned by Hyrum Smith?

Response to claim: 37, 344n94 - Joseph's family had "three magick parchments." One of these was owned by Hyrum Smith

Template:IndexClaimItemShort Template:Propaganda

• Template:CrossRef:Abanes:One Nation

Question: Did Joseph Smith's family own "magic parchments" which suggest their involvement in the "occult"? Question: What is the probability that Joseph Smith possessed items related to "magic"?

Response to claim: 37, 344n95 - Joseph had a "Jupiter talisman" with him the day he died

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Question: Did Joseph Smith have a Jupiter talisman on his person at the time of his death? Question: What is the source of the story about Joseph Smith possessing a Jupiter talisman? Question: Could the list of items on Joseph's person at the time of his death have been incomplete? Source:Stephen Robinson:BYUS 27:4:1987:In the case of the Jupiter coin, this same extrapolation error is compounded with a very uncritical acceptance of the artifact in the first place

Response to claim: 38 - "Researchers of Mormonism" now believe that Joseph was influenced by "Jewish kabbalism"

Template:IndexClaimItemShort Template:Propaganda Question: Did Joseph Smith derive his religious ideas in part from a mysticism called Kabbalah?

Response to claim: 38 - Joseph considered the date April 6th to have "astrological significance"

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Response to claim: 38-39, 346 n. 104-109 - Joseph was arrested in 1826 for being a "disorderly person and an imposter"

Template:IndexClaimItemShort Template:Propaganda Question: What is Joseph Smith's 1826 Bainbridge "trial" for "glasslooking"? Question: What events resulted in Joseph Smith's 1826 court appearance in Bainbridge? Question: Why was Joseph fined if he wasn't guilty?

Response to claim: 39 - No "statements of repentance by Smith" for money digging have ever been found

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Response to claim: 40, 348n123 - Gordon B. Hinckley cited false documentation to support the story of an 1820 revival

Template:IndexClaimItemShort Template:Misinformation Question: Did Gordon B. Hinckley cite false information regarding an 1820 Palmyra revival in a book called Truth Restored?

Response to claim: 42, 349n126 - There is no evidence that Joseph Smith was "persecuted" for telling the story of his vision between 1820 and 1824

Template:IndexClaimItemShort Template:Propaganda Question: Does Joseph Smith's 1832 account of the First Vision not mention that he was persecuted for telling others about the vision?

Response to claim: 42, 43 (sidebar) - Contradictions in the stories of Paul's vision were "long ago resolved by scholars analyzing the Greek texts"

Template:IndexClaimItemShort Template:Misinformation Question: Do Greek scholars solve the discrepancies in Paul's vision accounts?

Response to claim: 42 - Brodie's idea that the First Vision may have been "the elaboration of some half-remembered dream stimulated by the early revival excitement" is a satisfactory way to "explain things"

Template:IndexClaimItemShort Template:Propaganda Question: Is it possible to deduce Joseph Smith's thoughts and dreams years after his death?

Response to claim: 44 - Brodie's idea that the First Vision may have been "created some time after 1830 when the need arose for a magnificent tradition to cancel out the stories of his fortune-telling and money-digging" "further weakens" Mormon claims

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Response to claim: 45, 351 n. 144 - Joseph "continued practicing magick, divination, astrology, and soothsaying long after the LDS Church was founded in 1830"

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Response to claim: 46 - Brigham Young and Heber C. Kimball were given divining rods by Joseph Smith

Template:IndexClaimItemShort Template:Misinformation Question: Did Joseph Smith give Brigham Young and Heber C. Kimball divining rods "as a symbol of gratitude for their loyalty"?

Response to claim: 46 - Joseph received a revelation praising Oliver's gift of using his divining talents

Template:IndexClaimItemShort Template:Information Source:Revelations in Context on history.lds.org:Oliver Cowdery's Gift:Cowdery was among those who believed in and used a divining rod Question: Did Joseph Smith attempt to "cover up" Oliver Cowdery's work with a divining rod by changing this revelation? Question: How was the wording of the "rod of nature" revelation that became Doctrine and Coveants 8:6–8 altered over time?

Response to claim: 48 - Joseph "never stopped being" an occultist

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Response to claim: 49 - The activities of Joseph's family may have been "satanic"

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