Difference between revisions of "Multiple accounts of the First Vision/Oliver Cowdery not aware of First Vision in 1834-35"

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Criticism

When Oliver Cowdery published his version of the history of the Church in December 1834 and February 1835 he did not include a recital of the First Vision story (thus implying that it was not known among the Saints by that point in time). Cowdery's history contradicts Joseph Smith's own official history by saying that the Prophet's first visionary experience was of the angel Moroni in 1823.

Source(s) of the criticism

Grant Palmer

Richard Abanes

Jerald and Sandra Tanner

Response

Oliver Cowdery announced in an article published at the outset of his 1834-35 history that he would not only be assisted by the Prophet in this endeavor, but he also had "authentic documents" from which to gather correct information. His statement reads,

"That our narrative may be correct, and particularly the introduction, it is proper to inform our patrons, that our brother J[oseph] Smith jr. has offered to assist us. Indeed, there are many items connected with the fore part of this subject that render his labor indispensable. With his labor and with authentic documents now in our possession, we hope to render this a pleasing and agreeable narrative" (Messenger and Advocate, vol. 1, no. 1, October 1834, 13; emphasis added).

With these two valuable resources at Oliver Cowdery's disposal, it would only be natural to expect that his recital of the founding events of the Church would be both accurate and complete.

The identification of the "authentic documents" mentioned by Cowdery is crucial to understanding the historical puzzle under discussion. Critics claim that Cowdery was not aware of the First Vision story at this time and thus did not include it in his narrative. But they are wrong. A careful comparison of Joseph Smith's unpublished 1832 history with Cowdery's 1834-35 history reveals that the "authentic documents" in question were the six pages of the 1832 history. Because of this, it cannot be denied that Oliver Cowdery knew of the First Vision story. Critics typically ignore the fact that Cowdery's history begins telling the First Vision story - providing the correct year for its occurence and giving details about the Palmyra-area 'revival' activity that preceded the theophany.

Another important piece of information to keep in mind is that in the same issue of the newspaper where Cowdery began talking about the First Vision he published a letter from Joseph Smith that deals with the events of his youth. There the Prophet acknowledges that while he was living in the Palmyra and Manchester areas of New York as a youth he "fell into many vices and follies." He also points out that this fact is already mentioned in the "Articles and Covenants" of the Church. This is a reference to what is now known as section 20 of the Doctrine and Covenants. Verse 5 of section 20 reads: "After it was truly manifested unto this first elder [i.e., Joseph Smith] that he had received a remission of his sins, he was entangled again in the vanities of the world." The first part of this verse is considered by some LDS scholars to be the first published reference to the First Vision experience and it was recorded in April 1830.

It must also be remembered that Oliver Cowdery was publicly teaching around 1 November 1830 (along with several other LDS missionaries) that Joseph Smith had seen God "personally" and received a commission from Him to preach true religion, (The Reflector, vol. 2, no. 13, 14 February 1831) and yet he did not provide a record of this momentous event in his 1834-35 historical narrative. Furthermore, it cannot be forgotten that Joseph Smith was telling the First Vision story publicly before Cowdery published his narrative.

• (November 1831) Lorenzo Snow and a large crowd hear the story in Hiram, Ohio.
• (October 1834) Edward Stevenson, Joseph Curtis and others hear the story in Pontiac, Michigan.
• (December 1834) Joseph Smith Sr. reminds his son - the Prophet - in a blessing given on the 9th: "The Lord thy God has called thee by name out of the heavens; thou hast heard his voice from on high from time to time, even in thy youth. . . . Thou hast been called, even in thy youth[,] to the great work of the Lord” (Patriarchal Blessing Book, 1:3–4). This closely corresponds to the official First Vision story text where the Prophet indicates: "One of <them> spake unto me calling me by name and said (pointing to the other) 'This is my beloved Son, Hear him.'....[I] displayed the weakness of youth." [FOOTNOTE: A death notice in the December 1834 issue of the Messenger and Advocate is dated "12th inst." - meaning that the acknowledgment of First Vision story themes by the Prophet's father occurred shortly before Cowdery published his First Vision story themes in the Messenger and Advocate]

WHAT HAPPENED?

When several key documents are consulted it is possible to see how Oliver Cowdery knew full well about the First Vision (by reading the 1832 account) yet failed to report it in his version of Church history.

Cowdery's historical narrative is actually a series of letters that he was writing to William W. Phelps. By going a little backward in time we find that on 7 September 1834 Cowdery wrote to Phelps and discussed a "few incidents connected with the riose of this church." His focus was on things which he had personally experienced: he speaks of his hearing the voice of the Redeemer, his reception of the Aaronic priesthood, his angel-directed baptism, and his work as scribe for the Book of Mormon (See Messenger and Advocate, vol. 1, no. 1, October 1834, 13-16. The next letter from Cowdery to Phelps (written in December) began telling the details of the First Vision story leading up to the theophany (See Messenger and Advocate, vol. 1, no. 3, December 1834, 42-43). Then at the end of December Phelps wrote back. He mentioned Cowdery's history project, the priesthood being committed to Cowdery, the Book of Mormon coming forth, Cowdery’s scribal work for the Book of Mormon, and Phelps himself hearing news of the Book of Mormon in the year 1823. Phelps requested Cowdery to explain what the angel said to Joseph Smith about the coming forth of the Book of Mormon and also to “let church history tell” the particulars of what the angel said when the priesthood was restored. (Messenger and Advocate, vol. 1, no. 5, February 1835, 65–67). When Cowdery responded to Phelps in February of 1835 he acknowledged receipt of his letter, made his dating adjustment to the year 1823, announced that he did not want to talk about the 'revival' activity from his previous letter anymore, and proceeded to give an account of the coming forth of the Book of Mormon on "the evening of the 21st of September, 1823." (Messenger and Advocate, vol. 1, no. 5, February 1835, 78). Phelps redirected Cowdery's narrative focus - and Cowdery obliged.

When Joseph Smith spoke several months after Oliver Cowdery made his dating 'correction', and also when he recorded the official Church history in 1838, he reinstituted the correct dating parameters for the First Vision - indicating that Oliver Cowdery had gotten it right the first time, but then made a mistake when he attempted to adjust it.

• Oliver Cowdery (December 1834) - "the 15th year of his life"
• Oliver Cowdery (February 1835) - "an error in the type—it should have been in the 17th"
• Joseph Smith (November 1835) - "I was about 14 years old"
• Joseph Smith (May 1838) - "I was at this time in my fifteenth year....between fourteen and fifteen years of age"

Conclusion

Endnotes

None

Further reading

FAIR wiki articles

FAIR web site

• FAIR Topical Guide:

External links

Printed material