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

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==Question: 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.<ref>Christopher C. Jones, "[https://www-jstor-org.erl.lib.byu.edu/stable/23291638?Search=yes&resultItemClick=true&searchText=Christopher&searchText=Jones&searchText=Methodist&searchText=conversion&searchUri=%2Faction%2FdoBasicSearch%3FQuery%3DChristopher%2BJones%2BMethodist%2Bconversion%26amp%3Bacc%3Don%26amp%3Bwc%3Don%26amp%3Bfc%3Doff%26amp%3Bgroup%3Dnone&ab_segments=0%2Fbasic_SYC-5055%2Ftest&refreqid=search%3Ad8a1332fe59aa457895cfc7139463923&seq=1#metadata_info_tab_contents%23metadata_info_tab_contents 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&ndash;114.</ref> 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 are ignorant of 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 <strike>and</strike> 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 [https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/1.30?lang=eng 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:

[[File:JST_Psalm_14-1-7_screenshot.png|400px|center]]

"Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'<ref>Joseph Fielding McConkie, “[https://rsc.byu.edu/joseph-smith-translation/joseph-smith-poetic-writings 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.</ref>

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'<ref>Matthew B. Brown, ''A Pillar of Light: The History and Message of the First Vision'' (American Fork, UT: Covenant Communications, 2009), 177.</ref>  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.'<ref>Ibid., 193.</ref>

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.'"<ref>Walker Wright, unpublished manuscript. Digital copy in possession of editor of this article.</ref> 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''.<ref>Walker Wright and Don Bradley, "[https://byustudies.byu.edu/article/none-that-doeth-good/ 'None That Doeth Good': Early Evidence of the First Vision in JST Psalm 14]," ''BYU Studies Quarterly'' 61, no. 3 (2022): 123&ndash;40.</ref>

{{BYUStudiesBar
|link=https://byustudies.byu.edu/article/none-that-doeth-good/
|title=“None That Doeth Good” Early Evidence of the First Vision in JST Psalm 14
|author=Walker Wright and Don Bradley
|vol=61
|num=3
|date=2022
|summary=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.
}}
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{{endnotes sources}}
[[Category:Letter to a CES Director]]
[[Category:An Insider's View of Mormon Origins]]
[[Category:MormonThink]]
[[Category:One Nation Under Gods]]

[[es:Pregunta: ¿Cuál fue la motivación de José Smith para ir al bosque a orar en 1820?]]
[[pt:Pergunta: Qual foi a motivação de Joseph Smith para ir ao bosque para orar em 1820?]]
[[Category:Questions]]