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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.
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==Criticism== | ==Criticism== | ||
− | + | Joseph Smith's motivation for praying to the Lord changes between the first known account of the First Vision (1832) and the official version of it (1838). This is evidence that the Prophet's story evolved over time and, hence, was simply made up to begin with. | |
− | |||
===Source(s) of the criticism=== | ===Source(s) of the criticism=== | ||
− | |||
− | |||
==Response== | ==Response== | ||
− | The texts that are | + | The texts that are employed by critics to justify the charge of 'differing motivations' are as follows: |
'''1832''' | '''1832''' | ||
− | :"I cried unto the Lord for mercy for there was none else to whom I could go and | + | :"I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy" |
'''1838''' | '''1838''' | ||
Line 25: | Line 22: | ||
− | The words that precede the point at which Joseph Smith offers his prayer in the 1832 | + | The words that precede the point at which Joseph Smith offers his prayer in the 1832 text demonstrate that the anti-Mormon claim about his motivation changing is not sustainable. These words read as follows (standardized for readability): |
Line 45: | Line 42: | ||
− | SUMMARY | + | SUMMARY OF THEMES |
Line 58: | Line 55: | ||
− | It is clear from the 1832 text | + | It is clear from a consultation of the 1832 text that Joseph Smith's desire to be forgiven of his personal sins was NOT the only motivation for his prayer in the wilderness. He prayed (as he explicitly states) because of "all" of the things he mentions - including the desire to worship God in truth; according to His laws (which Joseph did not believe was the case among any of the Christians denominations that he knew of). |
+ | |||
+ | |||
+ | The 1832 textual pattern of (1) desire to prepare for eternity / worship God in truth and (2) desire for forgiveness of personal sins can be detected in subsequent First Vision recitals, demonstrating that there is no change in his delcared motive over time. The confusion of the critics on this issue arises when they do not see exact matches in themes across documents or insist that every detail of the story be present in every text that relates it. | ||
+ | |||
+ | |||
+ | '''1832 (Smith)''' | ||
+ | :"my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul . . . . my mind become excedingly distressed for I became convicted of my sins . . . . when I considered all these things and that that Being seeketh such to worship Him as <font color="red">worship Him in spirit and in truth</font> therefore I cried unto the Lord . . . . He spake unto me saying, 'Joseph my son, thy sins are forgiven thee.'" | ||
+ | |||
+ | '''1834 (Cowdery/Smith)''' | ||
+ | :Joseph Smith had a "determination to know for himself of the certainty and reality of <font color="red">pure and holy religion</font> . . . . [but he also] call[ed] upon the Lord in secret for a full manifestation of divine approbation, and . . . to have an assurance that he was accepted of Him." Joseph is classified in this text among the "humble, penitent sinner." | ||
+ | |||
+ | '''1835 (Smith)''' | ||
+ | :"being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not <font color="red">who was right or who was wrong</font> and I considered it of the first importance that I should be right . . . being thus perplexed in mind I retired to the silent grove and bowed down before the Lord . . . . He said unto me, 'Thy sins are forgiven thee.'" | ||
+ | |||
+ | '''1838 (Smith)''' | ||
+ | :"<font color="red">how to act</font> I did not know and unless I could get more wisdom than I then had, would never know . . . . My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join. . . . many other things did He say unto me which I cannot write at this time" | ||
+ | |||
+ | '''1840 (Pratt)''' | ||
+ | :"[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but <font color="red">how, or in what way, to prepare himself</font>, was a question, as yet, undetermined in his own mind. He perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same. . . . He was informed that his sins were forgiven" | ||
+ | |||
+ | '''1842 (Smith)''' | ||
+ | :"I began to reflect upon the importance of being prepared for a future state, and upon enquiring <font color="red">the plan of salvation</font> I found that there was a great clash in religious sentiment . . . . considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully" [FORGIVENESS OF SINS IS NOT MENTIONED] | ||
+ | '''1842 (Hyde)''' | ||
+ | :"[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but <font color="red">how, or in what way to prepare himself</font>, was a question, as yet, undetermined in his own mind; he perceived that it was a question of infinite importance. . . . [The two personages] told him that his prayers had been answered, and that the Lord had decided to grant him a special blessing." | ||
==Conclusion== | ==Conclusion== | ||
− | The charge of | + | The charge of critics that Joseph Smith's motivation for prayer changes in later tellings of the First Vision event does not stand up to close scrutiny. The evidence shows, rather, that the story elements remain steady over time. But 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 obscure information by the language they choose to utilize, and on occasion omit story elements (possibly because of audience considerations). |
This article is a draft. FairMormon editors are currently editing it. We welcome your suggestions on improving the content.
Joseph Smith's motivation for praying to the Lord changes between the first known account of the First Vision (1832) and the official version of it (1838). This is evidence that the Prophet's story evolved over time and, hence, was simply made up to begin with.
The texts that are employed by critics to justify the charge of 'differing motivations' are as follows:
1832
1838
The words that precede the point at which Joseph Smith offers his prayer in the 1832 text demonstrate that the anti-Mormon claim about his motivation changing is not sustainable. These words read as follows (standardized for readability):
SUMMARY OF THEMES
It is clear from a consultation of the 1832 text that Joseph Smith's desire to be forgiven of his personal sins was NOT the only motivation for his prayer in the wilderness. He prayed (as he explicitly states) because of "all" of the things he mentions - including the desire to worship God in truth; according to His laws (which Joseph did not believe was the case among any of the Christians denominations that he knew of).
The 1832 textual pattern of (1) desire to prepare for eternity / worship God in truth and (2) desire for forgiveness of personal sins can be detected in subsequent First Vision recitals, demonstrating that there is no change in his delcared motive over time. The confusion of the critics on this issue arises when they do not see exact matches in themes across documents or insist that every detail of the story be present in every text that relates it.
1832 (Smith)
1834 (Cowdery/Smith)
1835 (Smith)
1838 (Smith)
1840 (Pratt)
1842 (Smith)
1842 (Hyde)
The charge of critics that Joseph Smith's motivation for prayer changes in later tellings of the First Vision event does not stand up to close scrutiny. The evidence shows, rather, that the story elements remain steady over time. But 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 obscure information by the language they choose to utilize, and on occasion omit story elements (possibly because of audience considerations).
None
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