![FairMormon Logo](https://www.fairlatterdaysaints.org/wp-content/uploads/2021/01/2021_fair_logo_primary.png)
FAIR is a non-profit organization dedicated to providing well-documented answers to criticisms of the doctrine, practice, and history of The Church of Jesus Christ of Latter-day Saints.
(m) |
(m) |
||
Line 93: | Line 93: | ||
[[fr:First Vision/Accounts/1832/Only one Personage appears]] | [[fr:First Vision/Accounts/1832/Only one Personage appears]] | ||
+ | [[pt:A Primeira Visão/Contas/1832/Apenas um Personagem aparece]] | ||
[[Category:First Vision]] | [[Category:First Vision]] | ||
[[Category:Letter to a CES Director]] | [[Category:Letter to a CES Director]] |
a piller offirelight above the brightness of the sun at noon day come down from above and rested upon me and I was filled with the spirit of god and the Lord opened the heavens upon me and I saw the Lord and he spake unto me...
—Joseph Smith's 1832 account of the First Vision
It is claimed that in the 1832 account of the First Vision—which is in the handwriting of Joseph Smith—it only says that Jesus Christ made an appearance to the Prophet; the Father is missing.
To see citations to the critical sources for these claims, click here
The Father is not explicitly mentioned as making an appearance in the theophany portion of the 1832 First Vision account because Joseph Smith patterned that part of his narrative after the vision of Jesus Christ experienced by the apostle Paul. The words spoken by the Father during His First Vision appearance are, however, referred to in the introductory paragraph of the 1832 text.
Those who make this claim have not been careful in their analysis of this early Mormon historical document.
The theophany portion of the 1832 account does not specifically indicate that the Father appeared to Joseph Smith together with Jesus Christ. The relevant text (in its original form) reads as follows:
Even though the Savior makes a direct reference to the Father there is no indication in this portion of the 1832 document that God appeared to Joseph Smith alongside His Son.
This type of pattern is seen in the Book of Mormon, translated in 1829: The Book of Mormon begins (1 Nephi 1꞉8-10) with Lehi's vision of God on his throne. One [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both God the Father and Christ.
The critics have, however, failed to notice a very significant phrase located in the introductory paragraph of the Prophet's historical narrative. There he indicates that the 1832 document is . . .
This paragraph not only introduces the document with a heavy emphasis on the Son of God but it also chronologically outlines four inaugural events of the Restoration.
The significant phrase in the introductory paragraph is the one associated with the First Vision -- "receiving the testimony from on high" (spelling standardized). When this phrase is placed in conjunction with the Prophet's 1835 and 1838 accounts of the First Vision it becomes obvious that the 1832 phraseology closely corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove.
The Father's identification of Jesus Christ as His Son was His "testimony" of Him.
Critics have objected that -- in their minds -- the phrase "from on high" cannot be so easily equated with God the Father. But there is a sizable amount of corroborating evidence for this idea. Consider the following points of connection.
The Father's "voice . . . came out of heaven" [i.e., 'from on high'] and testified of His "Beloved Son."
Joseph Smith stated, "the Lord God has spoken it; and we . . . have heard . . . the words of the glorious Majesty on high."
There are five New Testament scriptures (which Joseph Smith would have been familiar with from his work on the JST) that have distinct parallels to the First Vision story. Jesus Christ's Old World disciples heard the Father's voice come "from heaven" (Mt. 3:17; Mk. 1:11; Lk. 3:22; 2 Pt. 1:17-18) [i.e, 'from on high'] or "out of the cloud" (Mt. 17:5) [i.e., 'from on high'] and in each of these instances the Father testified of His Son and employed the same phraseology that Joseph Smith said He utilized during the First Vision.
"And no man hath seen God at any time, except he [i.e., God the Father] hath borne record of the Son."
"receiving the testimony from on high"
Mention is made of the Father's voice being heard "out of heaven."
When the Prophet received his Patriarchal Blessing on 9 December 1834 he was reminded by the Patriarch (his father) that during his "youth" he had "heard [God's] voice from on high."
This chronological evidence points to the conclusion that Joseph Smith likely equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account.
Since it can be concluded from the above documentary evidence that Joseph Smith did indeed make an oblique reference to the appearance of the Father in his 1832 history the question becomes—Why did the Prophet construct the 1832 narrative in the manner that he did (so as to exclude explicit mention of the Father's appearance)? A careful analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations. The apostle Stephen's view of both the Father and the Son is clearly utilized by the Prophet in one section of the 1832 text but, more importantly, Joseph Smith told the actual theophany portion of this narrative in language that very closely corresponds to the apostle Paul's vision of Jesus Christ (Acts 26).[2] .
Paul did not report that he saw the Father alongside the Son, and so it is logical that this is the reason why Joseph Smith did not explicitly mention the Father's appearance in his text either. The Prophet's strong sense of connection with Paul's visionary experience is referred to by him right in his 1838 First Vision account. The context of this connection is the persecution experienced by both men for speaking publicly about a heavenly manifestation. Joseph Smith relates in his 1838 history that he was informed by a clergyman that his vision was "all of the devil." This piece of information may help to explain why the Prophet chose to couch his first known written account of his vision in heavy biblical language and imagery. He may have hoped that by doing this his story would have a better chance of being accepted amongst a populace that was steeped in biblical content.
It is interesting to note that the scribe for the material which directly precedes and follows after the 1832 First Vision narrative - Frederick G. Williams - never mentioned anything about Joseph Smith's story evolving over time and becoming more elaborate with the so-called 'addition' of the Father. Williams was a resident of Quincy, Illinois when the First Vision account which explicitly refers to the Father was published in Nauvoo, Illinois on 1 April 1842. It is known that Williams was with the Prophet in Nauvoo shortly before his death on 10 October 1842 but during the intervening six months there is no known objection by Frederick to the content of the printed text. Why not? Williams was the person who wrote down the words in the introductory remarks of the 1832 document that talk of Joseph Smith receiving "the testimony from on high" during the First Vision. And it is known that Frederick was accompanying four LDS missionaries who, in November 1830, were teaching the citizens of Painesville, Ohio that Joseph Smith had seen "God" personally (see the 1830 statement about seeing "God"). Williams was a member of the First Presidency of the Church on 9 November 1835 when Joseph Smith was teaching a non-Mormon that there were two personages who appeared during the First Vision (see Joseph Smith diary, 9 November 1835). Frederick probably never drew attention to a so-called 'discrepancy' between what Joseph Smith taught in 1832, 1835, 1838, and 1842 because he knew that there wasn't one; he knew that the words of the Father spoken during the vision were referred to right in the text that he had written down in 1832.
Oliver Cowdery is another person who was in a position to know if the Prophet's First Vision story had changed over time by the addition of the Father. But he never mentioned any such 'discrepancy'. Cowdery had possession of the 1832 First Vision account when he wrote and published a series of Church history letters in December 1834 and February 1835 and so he was fully aware of the explicit mention of Christ's appearance and he also would have known of the introductory remark which refers to "the testimony from on high" being delivered during this event. Cowdery became the Associate or Assistant President of the entire Church on 5 December 1834 (Encyclopedia of Mormonism, 1653), and thus he would have been in the highest office of Church authority when the Prophet was teaching about one year later that two personages appeared during the First Vision (Joseph Smith diary, 9 November 1835).
Both Fredrick G. Williams and Oliver Cowdery had reason to feel animosity toward Joseph Smith and the Church since they were both excommunicated in the late 1830's. But neither of these men - even after their reinstatements into full fellowship - ever pointed to any 'creative editing' of the Prophet's First Vision story to sound more impressive and dramatic.
Notes
FAIR is a non-profit organization dedicated to providing well-documented answers to criticisms of the doctrine, practice, and history of The Church of Jesus Christ of Latter-day Saints.
We are a volunteer organization. We invite you to give back.
Donate Now