Difference between revisions of "Multiple accounts of the First Vision"

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==Criticism==
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Joseph Smith gave several accounts of the First Vision. Critics charge that differences in the accounts show that he changed and embellished his story over time, and that he therefore didn't have any such vision.
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{{Navigation:First Vision}}
  
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===Source(s) of the Criticism===
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{{Header}}
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* Richard Abanes, ''Becoming Gods: A Closer Look at 21st-Century Mormonism'' (Harvest House Publishers: 2005).
 
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* Isaiah Bennett, ''Inside Mormonism: What Mormons Really Believe'' (Catholic Answers: 1999).
 
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* Grant Palmer, ''An Insider's View of Mormon Origins'' (Salt Lake City, Utah: Signature Books, 2002).
 
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*Jerald and Sandra Tanner, ''The Case Against Mormonism'', 2 vols.,  (Salt Lake City, 1967), 1:120–128.
 
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*Jerald and Sandra Tanner, ''Changing World of Mormonism'' (Salt Lake City: 1980), 164.
 
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* 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.
 
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==Response==
 
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[[Image:SacredGroveAnderson1907.jpg|frame|right|Figure 1: The Sacred Grove, near Palmyra, New York, by George Edward Anderson, photograph, 1907.]]
 
  
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Critics of the Church of Jesus Christ of Latter-day Saints often seek to point out differences between the various accounts which Joseph Smith gave of his First Vision.  In defence of their position that the Prophet changed his story over a six year period (1832 to 1838) they claim that the earliest followers of Joseph Smith either didn’t know about the First Vision, or seem to have been confused about it.  They seek to demonstrate that the earliest followers taught that an angel, rather than the Father and the Son, appeared to Joseph Smith in 1820.
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{{Epigraph|I am not worried that the Prophet Joseph Smith gave a number of versions of the first vision anymore than I am worried that there are four different writers of the gospels in the New Testament, each with his own perceptions, each telling the events to meet his own purpose for writing at the time. I am more concerned with the fact that God has revealed in this dispensation a great and marvelous and beautiful plan that motivates men and women to love their Creator and their Redeemer, to appreciate and serve one another, to walk in faith on the road that leads to immortality and eternal life.<br>
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&mdash;Gordon B. Hinckley, “God Hath Not Given Us the Spirit of Fear,” ''Ensign'', Oct 1984, 2 {{link|url=http://www.lds.org/ensign/1984/10/god-hath-not-given-us-the-spirit-of-fear?lang=eng}}
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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.{{ref|fn1}}  
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}}
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{{parabreak}}
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Critic Isaiah Bennett has written: 
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{{Epigraph|Critics of Mormonism have delighted in the discrepancies between the canonical [1838 PGP] account and earlier renditions, especially one written in Smith's own hand in 1832.  For example, in the 1832 version, Jesus appears to Smith alone, and does all the talking himself.  Such complaints, however, are much ado about relatively nothing. Any good lawyer (or historian) would expect to find contradictions or competing narratives written down years apart and decades after the event. And despite the contradictions, key elements abide.  In each case, Jesus appears to Smith in a vision.  In each case, Smith is blessed with a revelation.  In each case, God tells him to remain aloof from all Christian denominations, as something better is in store.<br><br>&mdash;Stephen Prothero, ''American Jesus: How the Son of God Became a National Icon'' (New York: Farrar, Straus and Giroux, 2003), 171.
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}}
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{{parabreak}}
  
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: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.{{ref|fn2}}
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=What are the criticisms related to Joseph Smith's accounts of the First Vision?=
  
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Bennett cites the same March 2, 1879 sermon, and one other.  
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==Why did Joseph wait 12 years to record his First Vision?==
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President Dallin H. Oaks explained, "As a boy, Joseph Smith had not [kept a record]. His formal education was limited, paper was expensive and it was not customary for poor farm boys in the United States to keep journals. That is why we lack contemporaneous accounts of his earliest visions."<ref>Dallin H. Oaks, [https://newsroom.churchofjesuschrist.org/article/new-biography-the-prophet-joseph-smith "First Presidency Commissions New Biography of the Prophet Joseph Smith,"] Newsroom.ChurchofJesusChrist.org, 15 September 2023.</ref>
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Jerald and Sandra Tanner have also cited Taylor’s comments of March 2, 1879.{{ref|fn3}} They later write that “Many other confusing statements about the first vision were made by Mormon leaders after Joseph Smith’s death.” {{ref|fn4}} 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.” {{ref|fn5}}
 
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This warped perspective has unfortunately spilled over into less overtly anti-Mormon reference works. An online 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.”{{ref|fn6}}
 
  
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===John Taylor===
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==Joseph Smith gave several accounts of the First Vision that include different details==
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*Some charge that differences in the accounts show that he changed and embellished his story over time, and that he therefore had no such vision.<ref>{{CriticalWork:Abanes:Becoming Gods|pages=29&ndash;36}}; Isaiah Bennett, ''Inside Mormonism: What Mormons Really Believe'' (Catholic Answers: 1999); {{CriticalWork:Brodie:No Man Knows|pages=24&ndash;25}}; {{CriticalWork:Dehlin:Why People Leave the LDS Church:2008}}; {{CriticalWork:Palmer:Insider|pages=Chapter 8}}; {{CriticalWork:Tanner:Case Against|pages=1:120&ndash;128}}; {{CriticalWork:Tanner:Changing World|pages=Chapter 6}}; {{SearchForTheTruthDVD}}; {{50Questions}}</ref>
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However, these claims are simply false, with reference to the oft-cited John Taylor.{{ref|morefalse1}}  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.
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*It is claimed by some that the Church has not discussed these accounts in official Church publications.
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*One critic of the Church states, "I learned that Joseph Smith provided multiple and varying accounts of his first vision story, and that some of these accounts (e.g., his descriptions of the Godhead) seemed to evolve over time to correspond with his own changing beliefs." <ref>{{CriticalWork:Dehlin:Questions and Answers:25 June 2014}}</ref>
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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:
 
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: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.{{ref|taylor1}}
 
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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.{{ref|taylor2}} The pamphlet was reprinted again in 1852.
 
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In 1876 Elder Taylor spoke at a funeral service, and he stated:  
 
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: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.{{ref|taylor3}}
 
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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.
 
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In General Conference October 1877, President Taylor stated:
 
  
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: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.{{ref|taylor4}}
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==Joseph tailored the story and details included of his vision based upon his audience==
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The following month President Taylor stated:
 
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:[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.{{ref|taylor5}}
 
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President Taylor also defended the First Vision in letters:  In 1879 he wrote to a friend
 
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: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''.{{ref|taylor6}}
 
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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:
 
  
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: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.{{ref|taylor7}}
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Joseph adjusted and emphasized certain portions of his narrative of the First Vision to account for his audience, as well as to incorporate his evolving understanding of Church doctrine. This is not unusual:
  
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Clearly President Taylor was not confused regarding what happened early in Joseph Smith’s life.
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<blockquote>
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We often edit or entirely rewrite our previous experiences—unknowingly and unconsciously—in light of what we now know or believe. The result can be a skewed rendering of a specific incident, or even of an extended period in our lives, that says more about how we feel now than what happened then. Thus, without knowing it, we can modify our own history.” <ref>Seema L. Clifasfi, Maryanne Garry, and Elizabeth Loftus, “Setting the Record (or Video Camera) Straight on Memory and Other Memory Myths,” in ''Tall Tales about the Mind and Brain: Separating Fact from Fiction'', edited by Sergio Della Sala (New York: Oxford University Press, 2007), 61; cited in Gardner, Gift and Power, 119n1.</ref>
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Six months later he again testified to the visitation of the Father and the Son: 
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</blockquote>
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: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.{{ref|taylor8}}
 
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Ten days later he again testified to that transcendent event: 
 
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: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.{{ref|taylor9}}
 
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Again, just a few weeks later he stated that
 
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: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.{{ref|taylor10}}
 
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Later, in Hooperville, Utah, he stated:
 
  
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: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.”{{ref|taylor11}}
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==The Church has published information about the various First Vision accounts since at least 1970==
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The Church has published information about the various First Vision accounts since at least 1970. Critics of the Church of Jesus Christ of Latter-day Saints often seek to point out differences between the various accounts which Joseph Smith gave of his First Vision. In defense of their position that the Prophet changed his story over a six year period (1832 to 1838) they claim that the earliest followers of Joseph Smith either didn’t know about the First Vision, or seem to have been confused about it. The Church, however, has discussed the various accounts in a number of publications. Joseph Smith's various accounts of the First Vision were targeted at different audiences, and had different purposes. They, however, show a remarkable degree of harmony between them. There is no evidence that the early leaders of the LDS Church did not understand that the Prophet saw two Divine Personages during his inaugural theophany.
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Two months later he again spoke of it:
 
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: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.{{ref|taylor12}}
 
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Two months later he was in Idaho speaking: 
 
  
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: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.{{ref|taylor13}}
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[[File:First Vision Accounts ldsnet graphic.jpg|thumb|600px|center|A graphical comparison of the details of Joseph Smith's accounts of the First Vision. Image courtesy of LDS.net. Original may be viewed at LDS.net page "Why Are There Differences Between Joseph Smith’s 4 First Vision Accounts?" {{link|url=http://lds.net/blog/faith/defending-the-faith/mormon-history/why-are-there-differences-between-joseph-smiths-4-first-vision-accounts/}}]]
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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:
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<embedvideo service="youtube">J5eljA4S3HU</embedvideo>{{blankline}}
  
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:…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.’{{ref|taylor14}}
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<embedvideo service="youtube">rP2ypXYUTxI</embedvideo>{{blankline}}
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That same year the President said in a sermon:
 
  
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: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.{{ref|taylor15}}
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<embedvideo service="youtube">kwMwhcGX0YE</embedvideo>{{blankline}}
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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
 
  
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: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.{{ref|taylor16}}
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<embedvideo service="youtube">MPoMuFtnkyY</embedvideo>{{blankline}}
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Later that same year he said: 
 
  
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: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…''
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<embedvideo service="youtube">CYfOMEHZL-M</embedvideo>{{blankline}}
  
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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. {{ref|taylor17}}
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<embedvideo service="youtube">Psc4v95_Geg</embedvideo>{{blankline}}
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At the dedication of the Logan Temple in 1884 President Taylor said:
 
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: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.{{ref|taylor18}}
 
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In 1886, shortly before he died, President Taylor wrote a letter to his family, part of which reads:
 
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: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.’{{ref|taylor19}}
 
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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
 
  
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: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…{{ref|taylor20}}
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{{FMEBar
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|category=First_Vision/Accounts
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|subject=More evidence related to the First Vision accounts
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}}
  
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===Did Joseph claim only one heavenly being in his 1832 account?===
 
  
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Critics also complain that Joseph only had one heavenly visitor appear to him in the 1832 First Vision account.
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{{PerspectivesBar
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|link=http://www.fairmormon.org/fair-conferences/2011-fair-conference/2011-four-accounts-and-three-critiques-of-joseph-smiths-first-vision
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|author=Steven C. Harper
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|authorlink=http://www.fairmormon.org/perspectives/authors/harper-steven
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|title=Four Accounts and Three Critiques of Joseph Smith’s First Vision
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|publication=Proceedings of the 2011 FAIR Conference
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|date=August 2011
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|summary=There are essentially three arguments against the first vision. The minister to whom Joseph reported the event announced that there were no such things these days. More than a century later Fawn Brodie wrote with literary grace to mask historical deficiencies that Joseph concocted the vision years after he said it happened. Then a generation later Wesley Walters charged Joseph with inventing revivalism when a lack of historical evidence proved that there was none, and therefore no subsequent vision as a result. So by now it has become a foregone conclusion for some there are no such things as visions, and Joseph failed to mention his experience for years and then gave conflicting accounts that didn’t match historical facts.
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}}
  
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The 1832 record reads:
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=Richard J. Maynes: "Joseph wrote or dictated four known accounts of his First Vision"=
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[[File:Maynes.first.vision.1 may 2016.jpg|thumb|center|400px|Elder Richard J. Maynes speaking at the Worldwide YSA Devotional held in the Salt Lake Tabernacle on 1 May 2016. https://www.lds.org/broadcasts/watch/worldwide-devotional/2016/05?lang=eng Image from LDS.org]]
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Elder Richard J. Maynes, Presidency of the Seventy, at the [https://www.lds.org/broadcasts/watch/worldwide-devotional/2016/05?lang=eng Worldwide Young Adult Devotional] held 1 May 2016 in the Salt Lake Tabernacle:
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<blockquote>
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Let me share with you some historical context leading up to Joseph Smith's First Vision...Joseph wrote or dictated four known accounts of his First Vision. Additionally, his contemporaries recorded their memories of what they heard Joseph say about the vision; five such accounts are known. It is a blessing to have these records. They make Joseph’s First Vision the best-documented vision in history. I encourage you to visit history.lds.org to learn more about the accounts and see how they work together to paint a more complete picture...Like the individual New Testament Gospels that together more completely describe Christ’s life and ministry, each one of the accounts describing Joseph’s First Vision adds unique detail and perspective to the total experience. They together tell Joseph’s consistent, harmonious story. They all emphasize that there was confusion and strife among Christian churches, that Joseph desired to know which — if any — was right, that he searched the scriptures and prayed, that a light descended from heaven, and that divine beings appeared and answered his prayer.{{read more|url=https://www.lds.org/broadcasts/watch/worldwide-devotional/2016/05?lang=eng}} <ref>Elder Richard J. Maynes, [https://www.lds.org/broadcasts/watch/worldwide-devotional/2016/05?lang=eng "Worldwide Young Adult Devotional,"] (1 May 2016).</ref>
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</blockquote>
  
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: 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'' 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'' and my soul was filled with love and for many days I could rejoice with great Joy and the Lord was with me...{{ref|1832account}}
+
=Gospel Topics: "The various accounts of the First Vision tell a consistent story, though naturally they differ in emphasis and detail"=
 +
Gospel Topics on LDS.org:
 +
<blockquote>
 +
The various accounts of the First Vision tell a consistent story, though naturally they differ in emphasis and detail. Historians expect that when an individual retells an experience in multiple settings to different audiences over many years, each account will emphasize various aspects of the experience and contain unique details. Indeed, differences similar to those in the First Vision accounts exist in the multiple scriptural accounts of Paul’s vision on the road to Damascus and the Apostles’ experience on the Mount of Transfiguration.3 Yet despite the differences, a basic consistency remains across all the accounts of the First Vision. Some have mistakenly argued that any variation in the retelling of the story is evidence of fabrication. To the contrary, the rich historical record enables us to learn more about this remarkable event than we could if it were less well documented. <ref>[http://www.lds.org/topics/first-vision-accounts?lang=eng "First Vision Accounts,"] Gospel Topics on LDS.org</ref>{{read more|url=http://www.lds.org/topics/first-vision-accounts?lang=eng}}
 +
</blockquote>
  
−
====Joseph's pre-1832 conception of God====
+
=Seminary Manual (2013): "Joseph Smith emphasized different aspects of his vision in his multiple accounts"=
 +
''Doctrine and Covenants and Church History Seminary Teacher Manual'' (2013), LESSON 6: Joseph Smith—History 1:1–20:
 +
<blockquote>
 +
Just as Joseph Smith emphasized different aspects of his vision in his multiple accounts, the Apostle Paul emphasized different aspects of his vision of the Savior to different audiences (see Acts 9:1–9; Acts 22:5–11; Acts 26:12–20). Why do you think Joseph Smith and Paul emphasized different things each time they related the accounts of their visions? <ref>[http://www.lds.org/bc/content/shared/content/english/pdf/language-materials/10590_eng.pdf?lang=eng "LESSON 6: Joseph Smith—History 1:1–20,"] ''Doctrine and Covenants and Church History Seminary Teacher Manual'' (2013) 20.</ref>
 +
</blockquote>
  
−
Joseph's account here 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.{{ref|paulsen1}} 
+
=Backman (1985): "On at least four different occasions, Joseph Smith either wrote or dictated to scribes accounts of his sacred experience of 1820"=
 +
Milton V. Backman, ''Ensign'' (January 1985):
 +
<blockquote>
 +
On at least four different occasions, Joseph Smith either wrote or dictated to scribes accounts of his sacred experience of 1820. Possibly he penned or dictated other histories of the First Vision; if so, they have not been located. The four surviving recitals of this theophany were prepared or rendered through different scribes, at different times, from a different perspective, for different purposes and to different audiences.1 It is not surprising, therefore, that each of them emphasizes different aspects of his experience.<ref>Milton V. Backman, [https://www.lds.org/ensign/1985/01/joseph-smiths-recitals-of-the-first-vision?lang=eng "Joseph Smith's Recitals of the First Vision,"] ''Ensign'' (January 1985).</ref>
 +
</blockquote>
  
−
=====1829=====
+
=Allen (1970): "the Prophet described his experience to friends and acquaintances at least as early as 1831-32...he continued to do so in varying detail until the year of his death"=
−
One should first note that in the 1832 vision account, Jesus announces 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: {{s|3|Nephi|11||}}, {{s|1|Nephi|11|1-11}}, {{s||Ether|3|14-18}}.)
+
James B. Allen, ''Improvement Era'' (April 1970):
 +
<blockquote>
 +
Nevertheless, it can now be demonstrated that the Prophet described his experience to friends and acquaintances at least as early as 1831-32, and that he continued to do so in varying detail until the year of his death, 1844. We presently know of at least eight contemporary documents that were written during his lifetime.<ref>James B. Allen, [https://archive.org/details/improvementera7304unse "Eight Contemporary Accounts of Joseph Smith's First Vision - What Do We Learn from Them?,"] ''Improvement Era'' (April 1970): 4-13.</ref>
 +
</blockquote>
  
−
=====1830=====
+
=Neuenschwander (2009): "Joseph's vision was at first an intensely personal experience...it became the founding revelation of the Restoration"=
−
Between June and October 1830, Joseph had dictated his revision (the "Joseph Smith Translation") to Genesis. Joseph's rendered {{s||Genesis|1|26|27}} as:
+
Dennis B. Neuenschwander, ''Ensign'' (January 2009):
 +
<blockquote>
 +
Joseph's vision was at first an intensely personal experience&mdash;an answer to a specific question. Over time, however, illuminated by additional experience and instruction, it became the founding revelation of the Restoration. <ref>Dennis B. Neuenschwander, [http://www.lds.org/ensign/2009/01/joseph-smith-an-apostle-of-jesus-christ?lang=eng "Joseph Smith: An Apostle of Jesus Christ]," ''Ensign'' (January 2009): 16-22.</ref>
 +
</blockquote>
  
−
: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. ({{s||Moses|2|26-27}}.)
+
=Gordon B. Hinckley (1984): "I am not worried that the Prophet Joseph Smith gave a number of versions of the first vision"=
 +
Gordon B. Hinckley, ''Ensign'' (October 1984):
 +
<blockquote>
 +
I am not worried that the Prophet Joseph Smith gave a number of versions of the first vision anymore than I am worried that there are four different writers of the gospels in the New Testament, each with his own perceptions, each telling the events to meet his own purpose for writing at the time. I am more concerned with the fact that God has revealed in this dispensation a great and marvelous and beautiful plan that motivates men and women to love their Creator and their Redeemer, to appreciate and serve one another, to walk in faith on the road that leads to immortality and eternal life.<ref>Gordon B. Hinckley, [http://www.lds.org/ensign/1984/10/god-hath-not-given-us-the-spirit-of-fear?lang=eng “God Hath Not Given Us the Spirit of Fear,”] ''Ensign'' (October 1984): 2.</ref>
 +
</blockquote>
  
−
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 {{s||Genesis|5|1-2}} reads
+
=Prothero (2003): "in the 1832 version, Jesus appears to Smith alone, and does all the talking himself. Such complaints, however, are much ado about relatively nothing"=
 +
Stephen Prothero, ''American Jesus: How the Son of God Became a National Icon'' (2003):
 +
<blockquote>
 +
Critics of Mormonism have delighted in the discrepancies between the canonical [1838 PGP] account and earlier renditions, especially one written in Smith's own hand in 1832. For example, in the 1832 version, Jesus appears to Smith alone, and does all the talking himself. Such complaints, however, are much ado about relatively nothing. Any good lawyer (or historian) would expect to find contradictions or competing narratives written down years apart and decades after the event. And despite the contradictions, key elements abide. In each case, Jesus appears to Smith in a vision.  In each case, Smith is blessed with a revelation.  In each case, God tells him to remain aloof from all Christian denominations, as something better is in store.<ref>Stephen Prothero, ''American Jesus: How the Son of God Became a National Icon'' (New York: Farrar, Straus and Giroux, 2003), 171.</ref>
 +
</blockquote>
  
−
: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 ({{s||Moses|6|8-9}}, emphasis added)
+
=Did the details of Joseph’s First Vision experience appear to have changed when communicating to his followers such that the elders of the Church did not know that Joseph saw two personages?=
 +
==Early Church leaders sometimes mentioned the word "angel" in relation to the First Vision==
 +
The following quotes are often used to support the assertion that Church leaders did not understand the nature of the First Vision:
  
−
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.
+
#Brigham Young  “The Lord did not come with the armies of heaven ... 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.” ({{JDfairwiki|vol=2|disc=31|date=1855|start=171|author=Brigham Young}})
 +
#Wilford Woodruff  “The same organization and Gospel that Christ died for ... is again established in this generation. How did it come? By the ministering of an holy angel from God, out of heaven, who held converse with man, and revealed unto him the darkness that enveloped the world ... He told him the Gospel was not among men, and that there was not a true organization of His kingdom in the world ... Joseph was strengthened by the Spirit and power of God, and was enabled to listen to the teachings of the angel. ... The man to whom the angel appeared obeyed the Gospel.” (Journal of Discourses, vol.2, 1855, pp.196-197) 
 +
#George A. Smith  “He [Joseph Smith] went humbly before the Lord and inquired of Him, and the Lord answered his prayer, and revealed to Joseph, by the ministration of angels, the true condition of the religious world. When the holy angel appeared, Joseph inquired which of all these denominations was right and which he should join, and was told they were all wrong.” ({{JDfairwiki|author=George A. Smith|date=1863|vol=12|disc=63|start=334}})
 +
#John Taylor  “How was it, and which 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. What, none of them? No. We will not stop to argue that question; the angel merely told him to join none of them that none of them were right.” (Journal of Discourses, 1879, vol.20, pp.158-171)
  
−
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:
+
==Critics of the Church use a quote from Brigham Young to demonstrate that he was unfamiliar with the First Vision: "The Lord did not come...But he did send His angel"==
  
−
: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.{{ref|lms1}}
+
Brigham's full quote, including the portions removed by the critics:
 +
<blockquote>
 +
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 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.<ref>{{JDfairwiki|vol=2|disc=31|date=1855|start=171}}</ref>
 +
</blockquote>
  
−
=====1831=====
+
==The critics ignore a quote where Brigham actually ''did'' state the that Lord "called upon" Joseph Smith at age 14==
  
−
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."{{ref|anti1}} 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.
+
Brigham Young:
 +
<blockquote>
 +
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. <ref>{{JDfairwiki|author=Brigham Young|vol=8|disc=86|start=354|date=3 March 1861}}.</ref>
 +
</blockquote>
  
−
=====1832=====
+
{{SeeAlso|Events after the First Vision#What did Brigham Young say that leads one to believe that he denied the First Vision?|l1=Did Brigham Young deny the First Vision?}}  
−
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 {{s||DC|76|14,20–24}}.){{ref|dcref}}
 
  
−
====1832&ndash;1833====
+
==Critics of the Church use a quote from John Taylor as evidence that he wasn't familiar with the First Vision: "When the Prophet Joseph asked the angel which of the sects was right"==
 +
<blockquote>
 +
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.<ref>{{JDfairwiki|author=John Taylor|vol=20|disc=19|start=167|date=2 March 1879}}</ref>
 +
</blockquote>
  
−
Two of Joseph's close associates reported their own visions of God in the winter of 1832&ndash;1833. Both are decidedly not in the trinitarian mould.
+
==The critics ignore this quote from John Taylor that was made the very same day in another discourse: "When the Father and the Son and Moroni and others came to Joseph Smith"==
 +
<blockquote>
 +
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...
 +
<ref>{{JDfairwiki|author=John Taylor|vol=20|disc=33|start=257|date=2 March 1879}}</ref>
 +
</blockquote>
  
−
Zebedee Coltrin:
+
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.
  
−
: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....
+
=Does Doctrine and Covenants 84 say that one cannot see God without holding the priesthood?=
 +
==This argument is fatally flawed by an improper interpretation of D&C 84:21-22 and also by not taking into account additional texts that were produced by Joseph Smith==
  
−
: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.{{ref|coltrin1}}
+
Joseph Smith claimed that he saw God in 1820 and also claimed that he received the priesthood in 1829. However, in a text which he produced in 1832 ({{s||D&C|84|21-22}}) it is said that a person cannot see God without holding the priesthood. Some have misinterpreted section 84 of the Doctrine and Covenants in an effort to destroy the testimony of Joseph Smith with regard to the reality of the First Vision. Their effort fails when the text is seen in its proper context and then compared with other writings that were prepared by the Prophet.
  
−
John Murdock:
+
When D&C 84:21-22 is analyzed in context then an interpretation emerges that does not support the one proposed by the Prophet's critics. The relevant words read:  
  
−
: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.{{ref|murdock1}}
+
<blockquote>
 +
19 "And this greater [i.e., Melchizedek] priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.  
  
−
===="I saw the Lord"====
+
20 Therefore, in the ordinances thereof, '''the power of godliness''' is manifest.
  
−
It is important, too, to note that modern readers are accustomed to thinking of the title "Lord" as applying to Jesus Christ alone.  However, it is clear that this is ''not'' how at least some Latter-day Saints used the title&mdash;it had a broader usage as well, which may confuse this passage for some.
+
21 And without the ordinances thereof, and the authority of the priesthood, '''the power of godliness''' is not manifest unto men in the flesh;  
  
−
John Taylor, whose words were examined extensively in the previous section, used the term "Lord" in a way that would be unusual for a modern member:
+
22 For without '''this''' no man can see the face of God, even the Father, and live."
 +
</blockquote>
  
−
: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.’{{ref|lord5}}
+
==The word "this" in verse 22 does not refer to the Melchizedek Priesthood, but rather to "the power of godliness"==
  
−
President Taylor here uses the term "the Lord," as a term for both the Father and the Son. And, a variant usage is no one-time slip&mdash;it was very common to Taylor. For example:
+
The word "this" in verse 22 does not refer to the Melchizedek Priesthood, but rather to "the power of godliness." <ref>{{Book:Robinson Garret:Commentary on the D&C:3|pages=32-33}}</ref> One of the ordinances of the Melchizedek Priesthood is the bestowal of the gift of the Holy Ghost by the laying on of hands (see {{s||D&C|49|14}}). As the Lord explained in an 1831 revelation, "no man has seen God at any time in the flesh, except quickened by the Spirit of God" ({{s||D&C|67|11}}).  
  
−
: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 {{ref|lord2}}
+
==Moses was transfigured in order that he could see God and endure his presence==
  
−
Here, the term "the Lord" applies to ''the Father'', and not the Son!
+
An example of this happening is seen in the ''Pearl of Great Price'' where it is recorded that 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" ({{s||Moses|1|2}}). Moses confirmed that it was because he was transfigured by the glory of God that he did not die when he saw the Lord's face while in mortality (see {{s||Moses|1|11}}). The Lord verified to Moses in yet another text that sinful mortals cannot see His face and live (see [http://scriptures.lds.org/en/jst/16 JST Exodus 33:20]).
  
−
This usage was reflected in at least two other sermons by Taylor:
+
==Joseph Smith recorded that he was "filled with the Spirit of God" during the First Vision==
  
−
:''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.{{ref|lord3}}
+
This brings us to the case of Joseph Smith in 1820. In the earliest known account of this heavenly manifestation (written in 1832 - the same year as D&C 84) the Prophet made note of the fact that when the experience began a pillar of fire rested down upon him and he was "filled with the Spirit of God." Once the heavens were opened the Savior appeared and said, "Joseph, my son, thy sins are forgiven thee." The Redeemer tied these elements together in a Book of Mormon passage where He informed a multitude of His disciples that certain persons would be "visited with '''fire''' and with '''the Holy Ghost''', and shall receive a '''remission of their sins''' ({{s|3|Nephi|12|2}}). Since the Prophet's experience followed the same pattern, it is reasonable to believe that this is what happened to him in the Sacred Grove.
  
−
And
+
There are two further pieces of evidence pointing to the conclusion that Joseph Smith was transfigured during the First Vision event. First, there is Orson Pratt's 1840 recounting of the incident wherein he relates that the pillar of fire or light "continued descending slowly, until it rested upon the earth, and [Joseph Smith] was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system." <ref>{{Book:Pratt:An Interesting Account of Several Remarkable Visions|pages=5}}</ref> Joseph noticed that there was some sort of change wrought upon his body and it was of an extraordinary nature&mdash;something he was apparently not accustomed to. Second, we find a parallel between what happened to Moses after his transfiguration and that which happened to young Joseph after his theophany ended. In Moses chapter 1 we read:
  
−
:He went to ''the Lord'', having read James' statement…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.’{{ref|lord4}}
+
<blockquote>
 +
9 "And the presence of God withdrew from Moses, that His glory was not upon Moses; and Moses was left unto himself. And as he was left unto himself, he fell unto the earth. [10] And it came to pass that it was for the space of many hours before Moses did again receive his natural strength like unto man."({{s||Moses|1|9-10}})
 +
</blockquote>
  
−
Use of "The Lord" with both beings may also be seen in another account in which the Lord is addressed in prayer, and yet two personages arrive:
+
==In the Charles Walker account of the First Vision, it is indicated that Jesus touched Joseph's eyes in order for him to be able to see 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''...{{ref|lord1}}
+
''Diary of Charles Lowell Walker'', as told by John Alger:
 +
<blockquote>
 +
2nd Feb Thurs [1893] Cold and chilly. Attended Fast Meeting.... Br John Alger said while speaking of the Prophet Joseph, that when he, John, was a small boy he heard the Prophet Joseph relate his vision of seeing The Father and the Son, That God touched his eyes with his finger and said “Jospeh this is my beloved Son hear him.” As soon as the Lord had touched his eyes with his finger he immediately saw the Savior. After meeting, a few of us questioned him about the matter and he told us at the bottom of the meeting house steps that he was in the House of Father Smith in Kirtland when Joseph made this declaration, and that Joseph while speaking of it put his finger to his right eye, suiting the action with the words so as to illustrate and at the same time impress the occurence on the minds of those unto whom He was speaking. We enjoyed the conversation very much, as it was something that we had never seen in church history or heard of before.<ref>Karl Larson and Katharine Miles Larson, eds., ''Diary of Charles Lowell Walker'' (Logan, UT: Utah State University Press, 1980), 2:755–56 [recorded 2 February 1893]</ref>
 +
</blockquote>
  
−
If John Taylor, one of the most educated and linguistically polished of Joseph's associates could use the term "Lord" in a variety of ways which do not match our modern usage, even well after Joseph's death and with LDS doctrine of deity well-established, then it may be asking too much to expect Joseph's relatively uneducated first attempt to record his story&mdash;in one breathless, run-on sentence&mdash;to make the clear distinctions which the critics demand.
+
==In three of the Prophet's retellings of the First Vision story he mentions that he too lost his strength and fell to the earth==
  
−
Joseph's 1832 focuses mostly on what he was ''told'', and the telling was done by Jesus in all the accounts.  But, Joseph's later explicit claim to have seen two personages may be present in his first account as well.
+
;1838 Main Text and Note B
 +
:"When I came to myself again I found myself lying on my back looking up into heaven; When the light had departed I had no strength, but soon recover[ed] in some degree."
  
−
Regardless of the linguistic details, nothing in the 1832 account states that there was ''only'' one personage. If one announces a visit with the President of the United States, does this mean that the Vice President and First Lady were not present?
+
;1843 David N. White Interview
 +
:"when I came to myself, I was sprawling on my back and it was some time before my strength returned."
  
−
===Comparison to Paul's vision===
+
;1844 Alexander Neibaur Diary
−
Paul the apostle gave several accounts of his vision of the resurrected Lord while on the road to Damascus. Like Joseph Smith's account of the First Vision, Paul's accounts differ in some details but agree in the overall message. Richard Lloyd Anderson made the following comparisons.  
+
:"I endeavored to arise but felt uncom[monly] feeble."
  
−
: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.
+
==Some early Christian authors saw things in the same way as Joseph==
  
−
: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.
+
For example, in an early Christian document called the ''Clementine Homilies'' the apostle Peter is portrayed as agreeing:
 +
<blockquote>
 +
For I maintain that the eyes of mortals cannot see the incorporeal form of the Father or Son, because it is illumined by exceeding great light. . . . For he who sees God cannot live. For the excess of light dissolves the flesh of him who sees; unless by the secret power of God the flesh be changed into the nature of light, so that it can see light.<ref>{{Anf1|author=Apostle Peter (claimed)|article=Clementine Homilies|citation=17:16|vol=8|start=322|end=323}}</ref>
 +
</blockquote>
  
−
: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&mdash;when he began his formal history.
+
{{Critical sources box:Joseph Smith's First Vision/Doctrine and Covenants 84 says God not seen without priesthood/CriticalSources}}<!--Leaving two spaces keeps elements from smushing against each other-->
  
−
: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.{{ref|And1}}
 
  
−
==Conclusion==
+
=Did God tell Joseph Smith that all of the churches of the day were an "abomination"?=
−
{{nw}}
+
==Joseph did not claim that the ''churches'' of the day were "an abomination." He was told that their ''creeds'' were an abomination==
 +
One critic claims,
 +
<blockquote>
 +
According to Mormon scripture, the founder of your church (Joseph Smith) was told by God in 1820 that all the churches of the day were "an abomination."
 +
</blockquote>
  
−
==Endnotes==
+
Joseph did not claim that the ''churches'' of the day were "an abomination." He was told that their ''creeds'' were an abomination. According to Joseph Smith's history, he was told the following by Jesus Christ during the First Vision:
−
#{{note|fn1}} Richard Abanes, ''Becoming Gods: A Closer Look at 21st-Century Mormonism'' (Harvest House Publishers: 2005), 34&ndash;35, with footnote 76, page 339&ndash;340.
+
<blockquote>
−
#{{note|fn2}} Isaiah Bennett, ''Inside Mormonism: What Mormons Really Believe'' (Catholic Answers: 1999), 4.
+
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.”
−
#{{note|fn3}} Jerald and Sandra Tanner, ''Changing World of Mormonism'' (Salt Lake City: 1980), 164.
+
</blockquote>
−
#{{note|fn4}} ''Ibid.'', 166.
 
−
#{{note|fn5}} Jerald and Sandra Tanner, ''The Case Against Mormonism'', 2 vols.,  (Salt Lake City, 1967), 1:120.
 
−
#{{note|fn6}} "First Vision," ''wikipedia.org'' (last accessed 6 October 2006). {{link|url=http://en.wikipedia.org/wiki/First_Vision}}
 
−
#{{note|morefalse1}} Further examples of the Tanners' wilfull distortion 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?" {{fairlink|url=http://www.fairlds.org/Misc/Did_Early_LDS_Leaders_Misunderstand_the_First_Vision.html}}
 
−
#{{note|taylor1}} John Taylor, Letter to the Editor of the ''Interpreter Anglais et Français'', Boulogne-sur-mer (25 June 1850).  (emphasis added)  Reprinted in {{MS|author=John Taylor|article=|vol=12|num=15|date=1 August 1850|start=235|end=236}}
 
−
#{{note|taylor2}} 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.]
 
−
#{{note|taylor3}} {{JoD18|author=John Taylor|title=|date=|start=325|end=6; 329, 330.}}(emphasis added){{NeedCite}}
 
−
#{{note|taylor4}} {{JoD19_1|author=John Taylor|title=|date=|start=123}} (emphasis added) {{NeedCite}}
 
−
#{{note|taylor5}}{{JoD19|author=John Taylor|title=|date=|start=151|end=152}} (emphasis added) {{NeedCite}}
 
−
#{{note|taylor6}} John Taylor letter to A. K. Thurber at Richfield, Utah (25 February 1879). (emphasis added)
 
−
#{{note|taylor7}}{{JoD20_1|author=John Taylor|title=|date=|start=257}} (emphasis added) {{NeedCite}}
 
−
#{{note|taylor8}}{{JoD21|author=John Taylor|title=|date=|start=116|end=117}} (emphasis added) {{NeedCite}}
 
−
#{{note|taylor9}} {{JoD21_1|author=John Taylor|title=|date=|start=161}} (emphasis added) {{NeedCite}}
 
−
#{{note|taylor10}} {{JoD21_1|author=John Taylor|title=|date=|start=65}} (emphasis added) {{NeedCite}}
 
−
#{{note|taylor11}}{{JoD22_1|author=John Taylor|title=|date=|start=218}} (emphasis added) {{NeedCite}}
 
−
#{{note|taylor12}}{{JoD22|author=John Taylor|title=|date=|start=298|end=299}} (emphasis added) {{NeedCite}}
 
−
#{{note|taylor13}} {{JoD26|author=John Taylor|title=|date=|start=106|end=107}} (emphasis added) {{NeedCite}}
 
−
#{{note|taylor14}} John Taylor, ''Mediation and Atonement'' (Salt Lake City, Utah: Deseret News Company, 1882; Photo lithographic reprint, Salt Lake City, 1964), 138.
 
−
#{{note|taylor15}} {{JoD23|author=John Taylor|title=|date=|start=29|end=32}} (emphasis added) {{NeedCite}}
 
−
#{{note|taylor16}} {{MS|author=John Taylor|article=|vol=44|num=22|date=29 May 1882|start=337|end=338}} (emphasis added)
 
−
#{{note|taylor17}}{{JoD23|author=John Taylor|title=|date=|start=322|end=333}} (emphasis added) {{NeedCite}}'''NB Verify page numbers!!'''
 
−
#{{note|taylor18}} {{JoD25|author=John Taylor|title=|date=|start=177|end=178, see also 179 for the other visitors}} (emphasis added) {{NeedCite}}
 
−
#{{note|taylor19}} John Taylor, cited in B. H. Roberts, ''Life of John Taylor'' (1989; 1st published 1892), 394.
 
−
#{{note|taylor20}} {{MS1|author=?|article=Laid to Rest.  The Remains of President John Taylor Consigned to The Grave|vol=49|num=36|date= 5 September 1887|start=564}}
 
−
#{{note|1832account}} {{PWJS|start=9|end=20}}{{link|url=http://deseretbook.com/personalwritings/4 Direct}}
 
−
#{{note|paulsen1}} {{BYUS|author=Daivd L. Paulsen|article=The Doctrine of Divine Embodiment: Resotration, Judeo-Christian, and Philosophical Perspectives|vol=35|num=4|date=1995&ndash;96|start=6|end=94}}{{pdflink|url=http://byustudies.byu.edu/Products/MoreInfoPage/MoreInfo.aspx?Type=7&ProdID=665}}{{NB}}
 
−
#{{note|lms1}}{{LucyMackSmith-Nibley1|start=161}}
 
−
#{{note|anti1}} ''Palmyra (New York) Reflector'' (14 February 1832): 102.
 
−
#{{note|dcref}} The current D&C 76 vision was first published in ''Evening and Morning Star'', Independence, Missouri, July 1832.
 
−
#{{note|coltrin1}}3 October 1883, ''Salt Lake School of the Prophets Minute Book 1883'' (Palm Desert, California: ULC Press, 1981), 39; cited in Paulsen, 34.
 
−
#{{note|murdock1}}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.
 
−
#{{note|lord5}}{{JoD21_1|author=John Taylor|title=|date=|start=65}} (emphasis added) {{NeedCite}}<!--Taylor10-->
 
−
#{{note |lord2}} {{JoD19|author=John Taylor|title=|date=|start=151|end=152}} (emphasis added) {{NeedCite}}<!--Taylor5-->
 
−
#{{note |lord3}} {{JoD21|author=John Taylor|title=|date=|start=116|end=117}} (emphasis added) {{NeedCite}}<!--Taylor8-->
 
−
#{{note|lord4}} {{JoD21_1|author=John Taylor|title=|date=|start=161}} (emphasis added) {{NeedCite}}<!--Taylor9-->
 
−
#{{ note |lord1}} John Taylor, Letter to the Editor of the ''Interpreter Anglais et Francois'', Boulogne-sur-mer (25 June 1850).  (emphasis added)  Reprinted in {{MS|author=John Taylor|article=|vol=12|num=15|date=1 August 1850|start=235|end=236}} <!--Taylor1-->
 
−
#{{note|And1}} {{Ensign1|author=Richard L. Anderson|article=Parallel Prophets: Paul and Joseph Smith|date=April 1985|start=12}}{{link|url=http://library.lds.org/nxt/gateway.dll/Magazines/Ensign/1985.htm/ensign%20april%201985%20.htm/parallel%20prophets%20paul%20and%20joseph%20smith.htm?f=templates$fn=document-frame.htm$3.0$q=$x=$nc=6170}}
 
  
−
==Further reading==
+
{{Critical sources box:Joseph Smith's First Vision/Were all the churches of the day claimed to be "an abomination"/CriticalSources}}<!--Leaving two spaces keeps elements from smushing against each other-->
  
−
===FAIR wiki articles===
 
−
*{{FirstVisionWiki}}
 
  
−
===FAIR web site===  
+
=Did Joseph Smith change his stated motivation for praying in later years after he received the First Vision?=
−
{{FirstVisionFAIR}}
+
==The story elements of the vision remain steady over time==
 +
The assertion that Joseph Smith's motivation for prayer changes in later accounts of the First Vision event does not pass the test of close examination. The evidence shows, rather, that the story elements remain steady over time. Joseph's motivations for praying are not, as one critic puts it "all over the place." He had two motivations: forgiveness of sins, and a desire to know which church was right.
 +
*'''1832 Account'''&mdash;<br>my intimate <span style="color:blue">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</span> agreeable to what I found contained in that sacred depository. This was a grief to my soul....<br>My mind become exceedingly distressed for I became convicted of my sins....He spake unto me saying, <span style="color:red">'Joseph my son, thy sins are forgiven thee.</span>
 +
*'''1835 Account (9 Nov. 1835)'''&mdash;<br>being wrought up in my mind, respecting the subject of religion and looking at <span style="color:blue">the different systems taught the children of men, I knew not who was right or who was wrong</span> and I considered it of the first importance that I should be right....<br><span style="color:red">he said unto me thy sins are forgiven thee....</span>
 +
*'''1835 Account (14 Nov. 1835)'''&mdash;<br>This account is simply a one line summary of the vision - motive not given.
 +
*'''1838 Account (published in 1842)'''&mdash;<br><span style="color:blue">Who of all these parties are right; or, are they all wrong together?</span> If any one of them be right, which is it, and how shall I know it?....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....<br><span style="color:red">many other things did He say unto me which I cannot write at this time....</span>
 +
*'''1840 Account by Orson Pratt'''&mdash;<br><span style="color:blue">...if any one of these denominations be the Church of Christ, which one is it?...<br><span style="color:red">He was informed that his sins were forgiven. </span>
  
−
===External links===
+
It must be kept in mind that those who report the Prophet's inaugural manifestation in writing do not always spell things out in exactly the same way; sometimes they obscure information by the language they choose to utilize and on occasion they omit story elements altogether (possibly because of audience considerations).
−
*{{BYUS|author=Daivd L. Paulsen|article=The Doctrine of Divine Embodiment: Resotration, Judeo-Christian, and Philosophical Perspectives|vol=35|num=4|date=1995&ndash;96|start=6|end=94}}{{pdflink|url=http://byustudies.byu.edu/Products/MoreInfoPage/MoreInfo.aspx?Type=7&ProdID=665}}{{NB}}
 
−
{{FirstVisionLinks}}
 
  
−
===Printed material===  
+
=First Vision accounts in Church publications=
−
{{FirstVisionPrint}}
+
 
 +
The claim is sometimes made by critics that the Church hides the various accounts of Joseph Smith's First Vision that are not in its official canon. The following chronological database (compiled by FAIR volunteer Edward Jones) demonstrates conclusively that this is simply not the case. The various accounts of the First Vision have been widely acknowledged in LDS-authored sources throughout the twentieth and twenty-first centuries.
 +
 
 +
{{ChurchResponseBar
 +
|link=http://www.lds.org/topics/first-vision-accounts?lang=eng
 +
|title=First Vision Accounts
 +
|author=Gospel Topics
 +
|publication=Gospel Topics, located on lds.org.
 +
|summary=The various accounts of the First Vision tell a consistent story, though naturally they differ in emphasis and detail. Historians expect that when an individual retells an experience in multiple settings to different audiences over many years, each account will emphasize various aspects of the experience and contain unique details. Indeed, differences similar to those in the First Vision accounts exist in the multiple scriptural accounts of Paul’s vision on the road to Damascus and the Apostles’ experience on the Mount of Transfiguration.3 Yet despite the differences, a basic consistency remains across all the accounts of the First Vision. Some have mistakenly argued that any variation in the retelling of the story is evidence of fabrication. To the contrary, the rich historical record enables us to learn more about this remarkable event than we could if it were less well documented.
 +
}}
 +
 
 +
{{ChurchResponseBar
 +
|link=http://www.lds.org/bc/content/shared/content/english/pdf/language-materials/10590_eng.pdf?lang=eng
 +
|author=The Church of Jesus Christ of Latter-day Saints
 +
|publication=Doctrine and Covenants and Church History Seminary Teacher Manual
 +
|title=LESSON 6: Joseph Smith—History 1:1–20
 +
|date=2013
 +
|start=20
 +
|summary=
 +
Just as Joseph Smith emphasized different aspects of his vision in his multiple accounts, the Apostle Paul emphasized different aspects of his vision of the Savior to different audiences (see Acts 9:1–9; Acts 22:5–11; Acts 26:12–20). Why do you think Joseph Smith and Paul emphasized different things each time they related the accounts of their visions?
 +
}}
 +
 
 +
{{SummaryItem
 +
|link=Joseph Smith's First Vision/Church Hides Accounts (1910-1968)
 +
|subject=LDS-Authored Publications (1910-1968)
 +
|summary=Mentions of the various accounts of the First Vision in LDS publications (1910-1968)
 +
}}
 +
{{SummaryItem
 +
|link=Joseph Smith's First Vision/Church Hides Accounts (1969-1978)
 +
|subject=LDS-Authored Publications (1969-1978)
 +
|summary=Mentions of the various accounts of the First Vision in LDS publications (1969-1978)
 +
}}
 +
{{SummaryItem
 +
|link=Joseph Smith's First Vision/Church Hides Accounts (1979-1983)
 +
|subject=LDS-Authored Publications (1979-1983)
 +
|summary=Mentions of the various accounts of the First Vision in LDS publications (1979-1983)
 +
}}
 +
{{SummaryItem
 +
|link=Joseph Smith's First Vision/Church Hides Accounts (1984-1989)
 +
|subject=LDS-Authored Publications (1984-1989)
 +
|summary=Mentions of the various accounts of the First Vision in LDS publications (1984-1989)
 +
}}
 +
{{SummaryItem
 +
|link=Joseph Smith's First Vision/Church Hides Accounts (1990-1997)
 +
|subject=LDS-Authored Publications (1990-1997)
 +
|summary=Mentions of the various accounts of the First Vision in LDS publications (1990-1997)
 +
}}
 +
{{SummaryItem
 +
|link=Joseph Smith's First Vision/Church Hides Accounts (1998-2003)
 +
|subject=LDS-Authored Publications (1998-2003)
 +
|summary=Mentions of the various accounts of the First Vision in LDS publications (1998-2003)
 +
}}
 +
{{SummaryItem
 +
|link=Joseph Smith's First Vision/Church Hides Accounts (2004-Present)
 +
|subject=LDS-Authored Publications (2004-Present)
 +
|summary=Mentions of the various accounts of the First Vision in LDS publications (2004-Present)
 +
}}
 +
 
 +
 
 +
{{To learn more box:First Vision: Church hiding different versions}}<!--Leaving two spaces keeps elements from smushing against each other-->
 +
 
 +
{{Endnotes sources}}
 +
 
 +
<!-- PLEASE DO NOT REMOVE ANYTHING BELOW THIS LINE -->
 +
[[Category:"Questions and Answers" on Mormon Stories]]
 +
[[Category:An Insider's View of Mormon Origins]]
 +
[[Category:Becoming Gods]]
 +
[[Category:Difficult Questions for Mormons]]
 +
[[Category:Facts Mormons Won't Tell You When They Call at Your Door]]
 +
[[Category:First Vision]]
 +
[[Category:John Dehlin's "Questions and Answers"]]
 +
[[Category:Letter to a CES Director]]
 +
[[Category:MormonThink]]
 +
[[Category:No Man Knows My History]]
 +
[[Category:Questions All Mormons Should Ask Themselves]]
 +
[[Category:Questions]]
 +
[[Category:The Changing World of Mormonism]]
 +
[[de:Frage: Lehre und Bündnisse 84 sagt: niemand kann Gott sehen ohne Priestertum?]]
 +
[[de:Frage: Wurde Joseph Smith gesagt, dass alle Kirchen jener Tage „ein Gräuel” waren?]]
 +
[[de:Joseph Smiths Erste Vision/Berichte]]
 +
[[de:Neuenschwander:Ensign:Januar 2009:Josephs Vision war zunächst eine intensive persönliche Erfahrung...zur grundlegenden Offenbarung der Wiederherstellung]]
 +
[[de:Quelle:Evangeliumsthemen:Die verschiedenen Berichte über die erste Vision stimmen im Wesentlichen überein]]
 +
[[es:Fuente:Allen:Improvement Era:abril 1970:él siguió haciéndolo en mayor o menor detalle, hasta el año de su muerte]]
 +
[[es:Fuente:Backman:Ensign:enero 1985:Por lo menos en cuatro ocasiones diferentes, Joseph Smith también escribió o dictó escribas relatos de su experiencia sagrada de 1820]]
 +
[[es:Fuente:Hinckley:Ensign:octubre 1984:No estoy preocupado de que el profeta José Smith dio una serie de versiones de la primera visión]]
 +
[[es:Fuente:Manual de Historia de la Iglesia del Seminario Maestro:2013:José Smith hizo hincapié en diferentes aspectos de su visión en sus varios relatos]]
 +
[[es:Fuente:Neuenschwander:Ensign:enero 2009:La visión de José era en un principio una experiencia intensamente personal ... se convirtió en la revelación de fundación de la Restauración]]
 +
[[es:Fuente:Prothero:American Jesus:2003:en la versión de 1832, Jesús se aparece a Smith solo, y hace todo el hablar a sí mismo . Tales quejas, sin embargo, son mucho ruido y pocas relativamente nada]]
 +
[[es:Fuente:Temas del Evangelio:Los varios relatos de la Primera Visión narran una historia uniforme]]
 +
[[es:La Primera Visión de José Smith/Cuentas de la Primera Visión en publicaciones de la Iglesia]]
 +
[[es:La Primera Visión de José Smith/Relatos]]
 +
[[es:Pregunta: ¿Cambió José Smith su motivación declarada por orar en los últimos años?]]
 +
[[es:Pregunta: ¿Cuáles son las críticas relacionadas con las relatos de la Primera Visión de José Smith?]]
 +
[[es:Pregunta: ¿La Doctrina y Convenios Sección 84 dice que uno no puede ver a Dios sin tener el sacerdocio?]]
 +
[[fi:Kysymys: OL 84 sanoo, että Jumalaa ei voi nähdä ilman pappeutta?]]
 +
[[pt:A Primeira Visão/Relatos]]
 +
[[pt:A Primeira Visão/Será que a Igreja esconder contas da Primeira Visão]]
 +
[[pt:Fonte:Allen:Improvement Era:April 1970:ele continuou a fazê-lo em pormenor variável até o ano de sua morte]]
 +
[[pt:Fonte:Backman:Ensign:January 1985:Em pelo menos quatro ocasiões diferentes, Joseph Smith escreveu ou ditou a contas escribas]]
 +
[[pt:Fonte:Church History Seminary Teacher Manual:2013:Joseph Smith enfatizou diferentes aspectos de sua visão em suas várias contas]]
 +
[[pt:Fonte:Hinckley:Ensign:October 1984:Não estou preocupado que o Profeta Joseph Smith deu um número de versões da primeira visão]]
 +
[[pt:Fonte:Neuenschwander:Ensign:January 2009:A visão de Joseph foi a primeira de uma experiência intensamente pessoal ... tornou-se a revelação fundador da Restauração]]
 +
[[pt:Fonte:Prothero:American Jesus:2003:na versão de 1832, Jesus parece Smith sozinho, e faz todo o falar-se. Essas queixas, no entanto, são muito barulho por nada relativamente]]
 +
[[pt:Fonte:Tópicos do Evangelho:Os vários relatos da Primeira Visão contam uma história consistente]]
 +
[[pt:Pergunta: Doutrina e Convênios 84 dizer que não se pode ver Deus sem possuir o sacerdócio?]]
 +
[[pt:Pergunta: Quais são as críticas relacionadas com os relatos da Primeira Visão de Joseph Smith?]]
 +
[[pt:Pergunta: Será que Joseph Smith mudar sua motivação declarada por orar em anos posteriores?]]
 +
[[pt:Pergunta: Será que Moroni dizer Joseph Smith que todas as igrejas do dia foram uma "abominação"?]]

Latest revision as of 20:09, 17 May 2024

Contents
Accounts
Historical context
Doctrinal impact

Multiple accounts of the First Vision
I am not worried that the Prophet Joseph Smith gave a number of versions of the first vision anymore than I am worried that there are four different writers of the gospels in the New Testament, each with his own perceptions, each telling the events to meet his own purpose for writing at the time. I am more concerned with the fact that God has revealed in this dispensation a great and marvelous and beautiful plan that motivates men and women to love their Creator and their Redeemer, to appreciate and serve one another, to walk in faith on the road that leads to immortality and eternal life.

—Gordon B. Hinckley, “God Hath Not Given Us the Spirit of Fear,” Ensign, Oct 1984, 2 off-site

∗       ∗       ∗
Critics of Mormonism have delighted in the discrepancies between the canonical [1838 PGP] account and earlier renditions, especially one written in Smith's own hand in 1832. For example, in the 1832 version, Jesus appears to Smith alone, and does all the talking himself. Such complaints, however, are much ado about relatively nothing. Any good lawyer (or historian) would expect to find contradictions or competing narratives written down years apart and decades after the event. And despite the contradictions, key elements abide. In each case, Jesus appears to Smith in a vision. In each case, Smith is blessed with a revelation. In each case, God tells him to remain aloof from all Christian denominations, as something better is in store.

—Stephen Prothero, American Jesus: How the Son of God Became a National Icon (New York: Farrar, Straus and Giroux, 2003), 171.
∗       ∗       ∗

What are the criticisms related to Joseph Smith's accounts of the First Vision?

Why did Joseph wait 12 years to record his First Vision?

President Dallin H. Oaks explained, "As a boy, Joseph Smith had not [kept a record]. His formal education was limited, paper was expensive and it was not customary for poor farm boys in the United States to keep journals. That is why we lack contemporaneous accounts of his earliest visions."[1]

Joseph Smith gave several accounts of the First Vision that include different details

  • Some charge that differences in the accounts show that he changed and embellished his story over time, and that he therefore had no such vision.[2]
  • It is claimed by some that the Church has not discussed these accounts in official Church publications.
  • One critic of the Church states, "I learned that Joseph Smith provided multiple and varying accounts of his first vision story, and that some of these accounts (e.g., his descriptions of the Godhead) seemed to evolve over time to correspond with his own changing beliefs." [3]

Joseph tailored the story and details included of his vision based upon his audience

Joseph adjusted and emphasized certain portions of his narrative of the First Vision to account for his audience, as well as to incorporate his evolving understanding of Church doctrine. This is not unusual:

We often edit or entirely rewrite our previous experiences—unknowingly and unconsciously—in light of what we now know or believe. The result can be a skewed rendering of a specific incident, or even of an extended period in our lives, that says more about how we feel now than what happened then. Thus, without knowing it, we can modify our own history.” [4]

The Church has published information about the various First Vision accounts since at least 1970

The Church has published information about the various First Vision accounts since at least 1970. Critics of the Church of Jesus Christ of Latter-day Saints often seek to point out differences between the various accounts which Joseph Smith gave of his First Vision. In defense of their position that the Prophet changed his story over a six year period (1832 to 1838) they claim that the earliest followers of Joseph Smith either didn’t know about the First Vision, or seem to have been confused about it. The Church, however, has discussed the various accounts in a number of publications. Joseph Smith's various accounts of the First Vision were targeted at different audiences, and had different purposes. They, however, show a remarkable degree of harmony between them. There is no evidence that the early leaders of the LDS Church did not understand that the Prophet saw two Divine Personages during his inaugural theophany.

A graphical comparison of the details of Joseph Smith's accounts of the First Vision. Image courtesy of LDS.net. Original may be viewed at LDS.net page "Why Are There Differences Between Joseph Smith’s 4 First Vision Accounts?" off-site






See FAIR Evidence:
More evidence related to the First Vision accounts


Steven C. Harper, "Four Accounts and Three Critiques of Joseph Smith’s First Vision"

Steven C. Harper,  Proceedings of the 2011 FAIR Conference, (August 2011)
There are essentially three arguments against the first vision. The minister to whom Joseph reported the event announced that there were no such things these days. More than a century later Fawn Brodie wrote with literary grace to mask historical deficiencies that Joseph concocted the vision years after he said it happened. Then a generation later Wesley Walters charged Joseph with inventing revivalism when a lack of historical evidence proved that there was none, and therefore no subsequent vision as a result. So by now it has become a foregone conclusion for some there are no such things as visions, and Joseph failed to mention his experience for years and then gave conflicting accounts that didn’t match historical facts.

Click here to view the complete article

Richard J. Maynes: "Joseph wrote or dictated four known accounts of his First Vision"

Elder Richard J. Maynes speaking at the Worldwide YSA Devotional held in the Salt Lake Tabernacle on 1 May 2016. https://www.lds.org/broadcasts/watch/worldwide-devotional/2016/05?lang=eng Image from LDS.org

Elder Richard J. Maynes, Presidency of the Seventy, at the Worldwide Young Adult Devotional held 1 May 2016 in the Salt Lake Tabernacle:

Let me share with you some historical context leading up to Joseph Smith's First Vision...Joseph wrote or dictated four known accounts of his First Vision. Additionally, his contemporaries recorded their memories of what they heard Joseph say about the vision; five such accounts are known. It is a blessing to have these records. They make Joseph’s First Vision the best-documented vision in history. I encourage you to visit history.lds.org to learn more about the accounts and see how they work together to paint a more complete picture...Like the individual New Testament Gospels that together more completely describe Christ’s life and ministry, each one of the accounts describing Joseph’s First Vision adds unique detail and perspective to the total experience. They together tell Joseph’s consistent, harmonious story. They all emphasize that there was confusion and strife among Christian churches, that Joseph desired to know which — if any — was right, that he searched the scriptures and prayed, that a light descended from heaven, and that divine beings appeared and answered his prayer.—(Click here to continue) [5]

Gospel Topics: "The various accounts of the First Vision tell a consistent story, though naturally they differ in emphasis and detail"

Gospel Topics on LDS.org:

The various accounts of the First Vision tell a consistent story, though naturally they differ in emphasis and detail. Historians expect that when an individual retells an experience in multiple settings to different audiences over many years, each account will emphasize various aspects of the experience and contain unique details. Indeed, differences similar to those in the First Vision accounts exist in the multiple scriptural accounts of Paul’s vision on the road to Damascus and the Apostles’ experience on the Mount of Transfiguration.3 Yet despite the differences, a basic consistency remains across all the accounts of the First Vision. Some have mistakenly argued that any variation in the retelling of the story is evidence of fabrication. To the contrary, the rich historical record enables us to learn more about this remarkable event than we could if it were less well documented. [6]—(Click here to continue)

Seminary Manual (2013): "Joseph Smith emphasized different aspects of his vision in his multiple accounts"

Doctrine and Covenants and Church History Seminary Teacher Manual (2013), LESSON 6: Joseph Smith—History 1:1–20:

Just as Joseph Smith emphasized different aspects of his vision in his multiple accounts, the Apostle Paul emphasized different aspects of his vision of the Savior to different audiences (see Acts 9:1–9; Acts 22:5–11; Acts 26:12–20). Why do you think Joseph Smith and Paul emphasized different things each time they related the accounts of their visions? [7]

Backman (1985): "On at least four different occasions, Joseph Smith either wrote or dictated to scribes accounts of his sacred experience of 1820"

Milton V. Backman, Ensign (January 1985):

On at least four different occasions, Joseph Smith either wrote or dictated to scribes accounts of his sacred experience of 1820. Possibly he penned or dictated other histories of the First Vision; if so, they have not been located. The four surviving recitals of this theophany were prepared or rendered through different scribes, at different times, from a different perspective, for different purposes and to different audiences.1 It is not surprising, therefore, that each of them emphasizes different aspects of his experience.[8]

Allen (1970): "the Prophet described his experience to friends and acquaintances at least as early as 1831-32...he continued to do so in varying detail until the year of his death"

James B. Allen, Improvement Era (April 1970):

Nevertheless, it can now be demonstrated that the Prophet described his experience to friends and acquaintances at least as early as 1831-32, and that he continued to do so in varying detail until the year of his death, 1844. We presently know of at least eight contemporary documents that were written during his lifetime.[9]

Neuenschwander (2009): "Joseph's vision was at first an intensely personal experience...it became the founding revelation of the Restoration"

Dennis B. Neuenschwander, Ensign (January 2009):

Joseph's vision was at first an intensely personal experience—an answer to a specific question. Over time, however, illuminated by additional experience and instruction, it became the founding revelation of the Restoration. [10]

Gordon B. Hinckley (1984): "I am not worried that the Prophet Joseph Smith gave a number of versions of the first vision"

Gordon B. Hinckley, Ensign (October 1984):

I am not worried that the Prophet Joseph Smith gave a number of versions of the first vision anymore than I am worried that there are four different writers of the gospels in the New Testament, each with his own perceptions, each telling the events to meet his own purpose for writing at the time. I am more concerned with the fact that God has revealed in this dispensation a great and marvelous and beautiful plan that motivates men and women to love their Creator and their Redeemer, to appreciate and serve one another, to walk in faith on the road that leads to immortality and eternal life.[11]

Prothero (2003): "in the 1832 version, Jesus appears to Smith alone, and does all the talking himself. Such complaints, however, are much ado about relatively nothing"

Stephen Prothero, American Jesus: How the Son of God Became a National Icon (2003):

Critics of Mormonism have delighted in the discrepancies between the canonical [1838 PGP] account and earlier renditions, especially one written in Smith's own hand in 1832. For example, in the 1832 version, Jesus appears to Smith alone, and does all the talking himself. Such complaints, however, are much ado about relatively nothing. Any good lawyer (or historian) would expect to find contradictions or competing narratives written down years apart and decades after the event. And despite the contradictions, key elements abide. In each case, Jesus appears to Smith in a vision. In each case, Smith is blessed with a revelation. In each case, God tells him to remain aloof from all Christian denominations, as something better is in store.[12]

Did the details of Joseph’s First Vision experience appear to have changed when communicating to his followers such that the elders of the Church did not know that Joseph saw two personages?

Early Church leaders sometimes mentioned the word "angel" in relation to the First Vision

The following quotes are often used to support the assertion that Church leaders did not understand the nature of the First Vision:

  1. Brigham Young “The Lord did not come with the armies of heaven ... 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.” (Brigham Young, (1855) Journal of Discourses 2:171.)
  2. Wilford Woodruff “The same organization and Gospel that Christ died for ... is again established in this generation. How did it come? By the ministering of an holy angel from God, out of heaven, who held converse with man, and revealed unto him the darkness that enveloped the world ... He told him the Gospel was not among men, and that there was not a true organization of His kingdom in the world ... Joseph was strengthened by the Spirit and power of God, and was enabled to listen to the teachings of the angel. ... The man to whom the angel appeared obeyed the Gospel.” (Journal of Discourses, vol.2, 1855, pp.196-197)
  3. George A. Smith “He [Joseph Smith] went humbly before the Lord and inquired of Him, and the Lord answered his prayer, and revealed to Joseph, by the ministration of angels, the true condition of the religious world. When the holy angel appeared, Joseph inquired which of all these denominations was right and which he should join, and was told they were all wrong.” (George A. Smith, (1863) Journal of Discourses 12:334.)
  4. John Taylor “How was it, and which 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. What, none of them? No. We will not stop to argue that question; the angel merely told him to join none of them that none of them were right.” (Journal of Discourses, 1879, vol.20, pp.158-171)

Critics of the Church use a quote from Brigham Young to demonstrate that he was unfamiliar with the First Vision: "The Lord did not come...But he did send His angel"

Brigham's full quote, including the portions removed by the critics:

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 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.[13]

The critics ignore a quote where Brigham actually did state the that Lord "called upon" Joseph Smith at age 14

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. [14]

See also: Did Brigham Young deny the First Vision?

Critics of the Church use a quote from John Taylor as evidence that he wasn't familiar with the First Vision: "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.[15]

The critics ignore this quote from John Taylor that was made the very same day in another discourse: "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... [16]

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.

Does Doctrine and Covenants 84 say that one cannot see God without holding the priesthood?

This argument is fatally flawed by an improper interpretation of D&C 84:21-22 and also by not taking into account additional texts that were produced by Joseph Smith

Joseph Smith claimed that he saw God in 1820 and also claimed that he received the priesthood in 1829. However, in a text which he produced in 1832 (D&C 84꞉21-22) it is said that a person cannot see God without holding the priesthood. Some have misinterpreted section 84 of the Doctrine and Covenants in an effort to destroy the testimony of Joseph Smith with regard to the reality of the First Vision. Their effort fails when the text is seen in its proper context and then compared with other writings that were prepared by the Prophet.

When D&C 84:21-22 is analyzed in context then an interpretation emerges that does not support the one proposed by the Prophet's critics. The relevant words read:

19 "And this greater [i.e., Melchizedek] priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.

20 Therefore, in the ordinances thereof, the power of godliness is manifest.

21 And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;

22 For without this no man can see the face of God, even the Father, and live."

The word "this" in verse 22 does not refer to the Melchizedek Priesthood, but rather to "the power of godliness"

The word "this" in verse 22 does not refer to the Melchizedek Priesthood, but rather to "the power of godliness." [17] One of the ordinances of the Melchizedek Priesthood is the bestowal of the gift of the Holy Ghost by the laying on of hands (see D&C 49꞉14). As the Lord explained in an 1831 revelation, "no man has seen God at any time in the flesh, except quickened by the Spirit of God" (D&C 67꞉11).

Moses was transfigured in order that he could see God and endure his presence

An example of this happening is seen in the Pearl of Great Price where it is recorded that 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" (Moses 1꞉2). Moses confirmed that it was because he was transfigured by the glory of God that he did not die when he saw the Lord's face while in mortality (see Moses 1꞉11). The Lord verified to Moses in yet another text that sinful mortals cannot see His face and live (see JST Exodus 33:20).

Joseph Smith recorded that he was "filled with the Spirit of God" during the First Vision

This brings us to the case of Joseph Smith in 1820. In the earliest known account of this heavenly manifestation (written in 1832 - the same year as D&C 84) the Prophet made note of the fact that when the experience began a pillar of fire rested down upon him and he was "filled with the Spirit of God." Once the heavens were opened the Savior appeared and said, "Joseph, my son, thy sins are forgiven thee." The Redeemer tied these elements together in a Book of Mormon passage where He informed a multitude of His disciples that certain persons would be "visited with fire and with the Holy Ghost, and shall receive a remission of their sins (3 Nephi 12꞉2). Since the Prophet's experience followed the same pattern, it is reasonable to believe that this is what happened to him in the Sacred Grove.

There are two further pieces of evidence pointing to the conclusion that Joseph Smith was transfigured during the First Vision event. First, there is Orson Pratt's 1840 recounting of the incident wherein he relates that the pillar of fire or light "continued descending slowly, until it rested upon the earth, and [Joseph Smith] was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system." [18] Joseph noticed that there was some sort of change wrought upon his body and it was of an extraordinary nature—something he was apparently not accustomed to. Second, we find a parallel between what happened to Moses after his transfiguration and that which happened to young Joseph after his theophany ended. In Moses chapter 1 we read:

9 "And the presence of God withdrew from Moses, that His glory was not upon Moses; and Moses was left unto himself. And as he was left unto himself, he fell unto the earth. [10] And it came to pass that it was for the space of many hours before Moses did again receive his natural strength like unto man."(Moses 1꞉9-10)

In the Charles Walker account of the First Vision, it is indicated that Jesus touched Joseph's eyes in order for him to be able to see him

Diary of Charles Lowell Walker, as told by John Alger:

2nd Feb Thurs [1893] Cold and chilly. Attended Fast Meeting.... Br John Alger said while speaking of the Prophet Joseph, that when he, John, was a small boy he heard the Prophet Joseph relate his vision of seeing The Father and the Son, That God touched his eyes with his finger and said “Jospeh this is my beloved Son hear him.” As soon as the Lord had touched his eyes with his finger he immediately saw the Savior. After meeting, a few of us questioned him about the matter and he told us at the bottom of the meeting house steps that he was in the House of Father Smith in Kirtland when Joseph made this declaration, and that Joseph while speaking of it put his finger to his right eye, suiting the action with the words so as to illustrate and at the same time impress the occurence on the minds of those unto whom He was speaking. We enjoyed the conversation very much, as it was something that we had never seen in church history or heard of before.[19]

In three of the Prophet's retellings of the First Vision story he mentions that he too lost his strength and fell to the earth

1838 Main Text and Note B
"When I came to myself again I found myself lying on my back looking up into heaven; When the light had departed I had no strength, but soon recover[ed] in some degree."
1843 David N. White Interview
"when I came to myself, I was sprawling on my back and it was some time before my strength returned."
1844 Alexander Neibaur Diary
"I endeavored to arise but felt uncom[monly] feeble."

Some early Christian authors saw things in the same way as Joseph

For example, in an early Christian document called the Clementine Homilies the apostle Peter is portrayed as agreeing:

For I maintain that the eyes of mortals cannot see the incorporeal form of the Father or Son, because it is illumined by exceeding great light. . . . For he who sees God cannot live. For the excess of light dissolves the flesh of him who sees; unless by the secret power of God the flesh be changed into the nature of light, so that it can see light.[20]

Source(s) of the criticism
Critical sources


Did God tell Joseph Smith that all of the churches of the day were an "abomination"?

Joseph did not claim that the churches of the day were "an abomination." He was told that their creeds were an abomination

One critic claims,

According to Mormon scripture, the founder of your church (Joseph Smith) was told by God in 1820 that all the churches of the day were "an abomination."

Joseph did not claim that the churches of the day were "an abomination." He was told that their creeds were an abomination. According to Joseph Smith's history, he was told the following by Jesus Christ during the First Vision:

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.”

Source(s) of the criticism
Critical sources


Did Joseph Smith change his stated motivation for praying in later years after he received the First Vision?

The story elements of the vision remain steady over time

The assertion that Joseph Smith's motivation for prayer changes in later accounts of the First Vision event does not pass the test of close examination. The evidence shows, rather, that the story elements remain steady over time. Joseph's motivations for praying are not, as one critic puts it "all over the place." He had two motivations: forgiveness of sins, and a desire to know which church was right.

  • 1832 Account—
    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....
    My mind become exceedingly distressed for I became convicted of my sins....He spake unto me saying, 'Joseph my son, thy sins are forgiven thee.
  • 1835 Account (9 Nov. 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....
    he said unto me thy sins are forgiven thee....
  • 1835 Account (14 Nov. 1835)—
    This account is simply a one line summary of the vision - motive not given.
  • 1838 Account (published in 1842)—
    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?....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....
  • 1840 Account by Orson Pratt—
    ...if any one of these denominations be the Church of Christ, which one is it?...
    He was informed that his sins were forgiven.

It must be kept in mind that those who report the Prophet's inaugural manifestation in writing do not always spell things out in exactly the same way; sometimes they obscure information by the language they choose to utilize and on occasion they omit story elements altogether (possibly because of audience considerations).

First Vision accounts in Church publications

The claim is sometimes made by critics that the Church hides the various accounts of Joseph Smith's First Vision that are not in its official canon. The following chronological database (compiled by FAIR volunteer Edward Jones) demonstrates conclusively that this is simply not the case. The various accounts of the First Vision have been widely acknowledged in LDS-authored sources throughout the twentieth and twenty-first centuries.

Gospel Topics, located on lds.org., "First Vision Accounts"

Gospel Topics,  Gospel Topics, located on lds.org.
The various accounts of the First Vision tell a consistent story, though naturally they differ in emphasis and detail. Historians expect that when an individual retells an experience in multiple settings to different audiences over many years, each account will emphasize various aspects of the experience and contain unique details. Indeed, differences similar to those in the First Vision accounts exist in the multiple scriptural accounts of Paul’s vision on the road to Damascus and the Apostles’ experience on the Mount of Transfiguration.3 Yet despite the differences, a basic consistency remains across all the accounts of the First Vision. Some have mistakenly argued that any variation in the retelling of the story is evidence of fabrication. To the contrary, the rich historical record enables us to learn more about this remarkable event than we could if it were less well documented.

Click here to view the complete article

Doctrine and Covenants and Church History Seminary Teacher Manual, "LESSON 6: Joseph Smith—History 1:1–20"

The Church of Jesus Christ of Latter-day Saints,  Doctrine and Covenants and Church History Seminary Teacher Manual, (2013)
Just as Joseph Smith emphasized different aspects of his vision in his multiple accounts, the Apostle Paul emphasized different aspects of his vision of the Savior to different audiences (see Acts 9:1–9; Acts 22:5–11; Acts 26:12–20). Why do you think Joseph Smith and Paul emphasized different things each time they related the accounts of their visions?

Click here to view the complete article

LDS-Authored Publications (1910-1968)

Summary: Mentions of the various accounts of the First Vision in LDS publications (1910-1968)

LDS-Authored Publications (1969-1978)

Summary: Mentions of the various accounts of the First Vision in LDS publications (1969-1978)

LDS-Authored Publications (1979-1983)

Summary: Mentions of the various accounts of the First Vision in LDS publications (1979-1983)

LDS-Authored Publications (1984-1989)

Summary: Mentions of the various accounts of the First Vision in LDS publications (1984-1989)

LDS-Authored Publications (1990-1997)

Summary: Mentions of the various accounts of the First Vision in LDS publications (1990-1997)

LDS-Authored Publications (1998-2003)

Summary: Mentions of the various accounts of the First Vision in LDS publications (1998-2003)

LDS-Authored Publications (2004-Present)

Summary: Mentions of the various accounts of the First Vision in LDS publications (2004-Present)


Learn more about claims that the Church has hidden different versions of Joseph Smith's First Vision
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Notes

  1. ↑ Dallin H. Oaks, "First Presidency Commissions New Biography of the Prophet Joseph Smith," Newsroom.ChurchofJesusChrist.org, 15 September 2023.
  2. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 29–36. ( Index of claims ); Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999); Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 24–25. ( Index of claims ); John Dehlin, "Why People Leave the LDS Church," (2008).; Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) Chapter 8. ( 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), Chapter 6.( Index of claims ); Search for the Truth DVD (2007) Resources; Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers
  3. ↑ John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014).
  4. ↑ Seema L. Clifasfi, Maryanne Garry, and Elizabeth Loftus, “Setting the Record (or Video Camera) Straight on Memory and Other Memory Myths,” in Tall Tales about the Mind and Brain: Separating Fact from Fiction, edited by Sergio Della Sala (New York: Oxford University Press, 2007), 61; cited in Gardner, Gift and Power, 119n1.
  5. ↑ Elder Richard J. Maynes, "Worldwide Young Adult Devotional," (1 May 2016).
  6. ↑ "First Vision Accounts," Gospel Topics on LDS.org
  7. ↑ "LESSON 6: Joseph Smith—History 1:1–20," Doctrine and Covenants and Church History Seminary Teacher Manual (2013) 20.
  8. ↑ Milton V. Backman, "Joseph Smith's Recitals of the First Vision," Ensign (January 1985).
  9. ↑ James B. Allen, "Eight Contemporary Accounts of Joseph Smith's First Vision - What Do We Learn from Them?," Improvement Era (April 1970): 4-13.
  10. ↑ Dennis B. Neuenschwander, "Joseph Smith: An Apostle of Jesus Christ," Ensign (January 2009): 16-22.
  11. ↑ Gordon B. Hinckley, “God Hath Not Given Us the Spirit of Fear,” Ensign (October 1984): 2.
  12. ↑ Stephen Prothero, American Jesus: How the Son of God Became a National Icon (New York: Farrar, Straus and Giroux, 2003), 171.
  13. ↑ (1855) Journal of Discourses 2:171.
  14. ↑ Brigham Young, (3 March 1861) Journal of Discourses 8:354..
  15. ↑ John Taylor, (2 March 1879) Journal of Discourses 20:167.
  16. ↑ John Taylor, (2 March 1879) Journal of Discourses 20:257.
  17. ↑ Stephen E. Robinson and H. Dean Garrett, A Commentary on the Doctrine and Covenants: Volume Three (Salt Lake City: Deseret Book, 2004), 32-33.
  18. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), 5. off-site off-site Full title GL direct link
  19. ↑ Karl Larson and Katharine Miles Larson, eds., Diary of Charles Lowell Walker (Logan, UT: Utah State University Press, 1980), 2:755–56 [recorded 2 February 1893]
  20. ↑ Apostle Peter (claimed), "Clementine Homilies," in 17:16 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)8:322–323. ANF ToC off-site This volume

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