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#*"The earliest allusion, oral or written, to the first vision is the brief mention that was transcribed in June 1830 and originally printed in the Book of Commandments." Palmer, 235. | #*"The earliest allusion, oral or written, to the first vision is the brief mention that was transcribed in June 1830 and originally printed in the Book of Commandments." Palmer, 235. | ||
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*{{Detail|Joseph Smith's First Vision/No reference to First Vision in 1830s publications}} | *{{Detail|Joseph Smith's First Vision/No reference to First Vision in 1830s publications}} | ||
*{{Detail|Joseph Smith's First Vision/Seldom mentioned in LDS publications before 1877}} | *{{Detail|Joseph Smith's First Vision/Seldom mentioned in LDS publications before 1877}} | ||
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#*James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” ''Dialogue: A Journal of Mormon Thought'', 1 (Autumn 1966), 30. [http://content.lib.utah.edu/cdm4/document.php?] | #*James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” ''Dialogue: A Journal of Mormon Thought'', 1 (Autumn 1966), 30. [http://content.lib.utah.edu/cdm4/document.php?] | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*It is worth noting that wiki editor John Foxe originally transcribed the quote from James B. Allen as follows: {{link|url=http://en.wikipedia.org/w/index.php?title=First_Vision&diff=162430597&oldid=162429711}} | *It is worth noting that wiki editor John Foxe originally transcribed the quote from James B. Allen as follows: {{link|url=http://en.wikipedia.org/w/index.php?title=First_Vision&diff=162430597&oldid=162429711}} | ||
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#*{{Harv|Roberts|1902|loc=vol. 1, ch. 1, p. 6}} | #*{{Harv|Roberts|1902|loc=vol. 1, ch. 1, p. 6}} | ||
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#*Lucy Smith's ''Biographical Sketches of Joseph Smith the Prophet'', first published in Liverpool in 1853. ''EMD'', 1: 227. | #*Lucy Smith's ''Biographical Sketches of Joseph Smith the Prophet'', first published in Liverpool in 1853. ''EMD'', 1: 227. | ||
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*{{WikipediaCorrect}} Lucy's 1845 draft mentions Moroni's visit without discussing the First Vision. | *{{WikipediaCorrect}} Lucy's 1845 draft mentions Moroni's visit without discussing the First Vision. | ||
*{{WikipediaMissingRef}}Lucy also mentioned Moroni's visit in a letter written in 1831. The Prophet's mother said the "first vision" was of an "angel" 1831 (well before her memoirs) which alluded to the events of the First Vision. | *{{WikipediaMissingRef}}Lucy also mentioned Moroni's visit in a letter written in 1831. The Prophet's mother said the "first vision" was of an "angel" 1831 (well before her memoirs) which alluded to the events of the First Vision. | ||
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#*{{Harv|Smith|1832|p=2}} | #*{{Harv|Smith|1832|p=2}} | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*From Joseph's 1832 account: | *From Joseph's 1832 account: | ||
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#*According to Mormon apologist Larry C. Porter, the Methodist minister, George Lane, may have passed very near the Smith home and preached at a camp meeting along the way in July of 1820. "In the pursuit of his ministerial duties Rev. Lane was in the geographical proximity of Joseph Smith on a number of occasions between the years 1819-1825. The nature degree or indeed the actuality of their acquaintanceship during this interval poses a number of interesting possibilities... In July 1820 Lane would have had to pass through the greater Palmyra-Manchester vicinity..unless he went by an extremely circuitous route. Present records do not specify Lane's itinerary or exact route... but they do for Lane's friend, Rev. George Peck... [Peck's] conference route took him north to Ithaca, then on to a camp meeting in the Holland Purchase, subsequently passing along the Ridge Road to Rochester... As Rev. Peck, [Lane] may even have stopped at a camp meeting somewhere along the way. A preacher of his standing would always be a welcome guest." Larry Porter, "Reverend George Lane—Good Gifts Much Grace and Marked Usefulness," ''BYU Studies'', Vol. 9, No. 3 (1969) pp. 321-340. [http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/byustudies&CISOPTR=61&REC=5] Smith never mentions the name of the minister. | #*According to Mormon apologist Larry C. Porter, the Methodist minister, George Lane, may have passed very near the Smith home and preached at a camp meeting along the way in July of 1820. "In the pursuit of his ministerial duties Rev. Lane was in the geographical proximity of Joseph Smith on a number of occasions between the years 1819-1825. The nature degree or indeed the actuality of their acquaintanceship during this interval poses a number of interesting possibilities... In July 1820 Lane would have had to pass through the greater Palmyra-Manchester vicinity..unless he went by an extremely circuitous route. Present records do not specify Lane's itinerary or exact route... but they do for Lane's friend, Rev. George Peck... [Peck's] conference route took him north to Ithaca, then on to a camp meeting in the Holland Purchase, subsequently passing along the Ridge Road to Rochester... As Rev. Peck, [Lane] may even have stopped at a camp meeting somewhere along the way. A preacher of his standing would always be a welcome guest." Larry Porter, "Reverend George Lane—Good Gifts Much Grace and Marked Usefulness," ''BYU Studies'', Vol. 9, No. 3 (1969) pp. 321-340. [http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/byustudies&CISOPTR=61&REC=5] Smith never mentions the name of the minister. | ||
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*{{WikipediaNPOV}}The qualification of Larry C. Porter as a "Mormon apologist" is pejorative. Most readers, who are unfamiliar with the term, interpret "apologist" as one who is "apologizing." Porter's article states: "Mr. Porter is a doctoral candidate in history of religion at Brigham Young University." (Porter, "Reverend George Lane," ''BYU Studies'', Vol. 9, NO. 3 (1969), p. 321) | *{{WikipediaNPOV}}The qualification of Larry C. Porter as a "Mormon apologist" is pejorative. Most readers, who are unfamiliar with the term, interpret "apologist" as one who is "apologizing." Porter's article states: "Mr. Porter is a doctoral candidate in history of religion at Brigham Young University." (Porter, "Reverend George Lane," ''BYU Studies'', Vol. 9, NO. 3 (1969), p. 321) | ||
*{{WikipediaMissingRef}}None of Porter's citations are included in the wiki article. The more compelling material from the cited source is not included in the wiki article: | *{{WikipediaMissingRef}}None of Porter's citations are included in the wiki article. The more compelling material from the cited source is not included in the wiki article: | ||
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#*{{Harv|Smith|1842c|p=748}} {{Harv|Roberts|1902|loc=vol. 1, ch. 1, p. 6}} | #*{{Harv|Smith|1842c|p=748}} {{Harv|Roberts|1902|loc=vol. 1, ch. 1, p. 6}} | ||
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*It is interesting to note that an attempt was made by the evangelical editor John Foxe to remove this section, in which Joseph describes his interaction with a Methodist minister, as “unattested Mormon POV.” {{link|url=http://en.wikipedia.org/w/index.php?title=First_Vision&diff=156749021&oldid=156747493}} | *It is interesting to note that an attempt was made by the evangelical editor John Foxe to remove this section, in which Joseph describes his interaction with a Methodist minister, as “unattested Mormon POV.” {{link|url=http://en.wikipedia.org/w/index.php?title=First_Vision&diff=156749021&oldid=156747493}} | ||
*The word “unattested” means “not bearing the signature of a witness.” Although there is no witness to the conversation between Joseph and the minister, there is a witness that proves that Joseph related the story to others. The following entry from the “Alexander Neibaur Diary” (cited elsewhere in the article) recalls a conversation that Neibaur had with Joseph: | *The word “unattested” means “not bearing the signature of a witness.” Although there is no witness to the conversation between Joseph and the minister, there is a witness that proves that Joseph related the story to others. The following entry from the “Alexander Neibaur Diary” (cited elsewhere in the article) recalls a conversation that Neibaur had with Joseph: | ||
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#*{{Harv|Roberts|1902|loc=vol. 1, ch. 1, p. 7}}. | #*{{Harv|Roberts|1902|loc=vol. 1, ch. 1, p. 7}}. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*{{Detail|First Vision/Accounts/1832/Doesn't mention persecution}} | *{{Detail|First Vision/Accounts/1832/Doesn't mention persecution}} | ||
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#*James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” ''Dialogue: A Journal of Mormon Thought'', 1 (Autumn 1966), 30. [http://content.lib.utah.edu/cdm4/document.php?CISOROOT=/dialogue&CISOPTR=3783&REC=3] "According to Joseph Smith, he told the story of the vision immediately after it happened in the early spring of 1820. As a result, he said, he received immediate criticism in the community. There is little if any evidence, however, that by the early 1830's Joseph Smith was telling the story in public. At least if he were telling it, no one seemed to consider it important enough to have recorded it ''at the time'', and no one was criticizing him for it." | #*James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” ''Dialogue: A Journal of Mormon Thought'', 1 (Autumn 1966), 30. [http://content.lib.utah.edu/cdm4/document.php?CISOROOT=/dialogue&CISOPTR=3783&REC=3] "According to Joseph Smith, he told the story of the vision immediately after it happened in the early spring of 1820. As a result, he said, he received immediate criticism in the community. There is little if any evidence, however, that by the early 1830's Joseph Smith was telling the story in public. At least if he were telling it, no one seemed to consider it important enough to have recorded it ''at the time'', and no one was criticizing him for it." | ||
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*James B. Allen notes, | *James B. Allen notes, | ||
<blockquote> | <blockquote> | ||
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#*James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” ''Dialogue: A Journal of Mormon Thought'', 1 (Autumn 1966), 31. [http://content.lib.utah.edu/cdm4/document.php?]. "Apparently not until 1843, when the ''New York Spectator'' printed a reporter's account of an interview with Joseph Smith, did a ''non-Mormon'' source publish any reference to the story of the first vision." | #*James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” ''Dialogue: A Journal of Mormon Thought'', 1 (Autumn 1966), 31. [http://content.lib.utah.edu/cdm4/document.php?]. "Apparently not until 1843, when the ''New York Spectator'' printed a reporter's account of an interview with Joseph Smith, did a ''non-Mormon'' source publish any reference to the story of the first vision." | ||
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*{{WikipediaMissingRef}}Interesting that the statement says "anti-Mormon" rather than "non-Mormon" literature. The statement may be formulated that way because there actually ''were'' some possible references in local newspapers. | *{{WikipediaMissingRef}}Interesting that the statement says "anti-Mormon" rather than "non-Mormon" literature. The statement may be formulated that way because there actually ''were'' some possible references in local newspapers. | ||
*LDS missionaries were teaching with regard to Joseph Smith: "Having repented of his sins, but not attached himself to any party of Christians, owing to the numerous divisions among them, and being in doubt what his duty was, he had recourse [to] prayer" (The ''Fredonia Censor'', vol. 11, no. 50, 7 March 1832). | *LDS missionaries were teaching with regard to Joseph Smith: "Having repented of his sins, but not attached himself to any party of Christians, owing to the numerous divisions among them, and being in doubt what his duty was, he had recourse [to] prayer" (The ''Fredonia Censor'', vol. 11, no. 50, 7 March 1832). | ||
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#*{{Harv|Palmer|2002|p=245}}: "There is no evidence of prejudice resulting from this first vision. If his report that 'all the sects...united to persecute me' were accurate, one would expect to find some hint of this in the local newspapers, narratives by ardent critics, and in the affidavits D. P. Hurlbut gathered in 1833. The record is nevertheless silent on this issue. No one, friend or foe, in New York or Pennsylvania remember either that there was 'great persecution' or even that Joseph claimed to have had a vision. Not even his family remembers it." | #*{{Harv|Palmer|2002|p=245}}: "There is no evidence of prejudice resulting from this first vision. If his report that 'all the sects...united to persecute me' were accurate, one would expect to find some hint of this in the local newspapers, narratives by ardent critics, and in the affidavits D. P. Hurlbut gathered in 1833. The record is nevertheless silent on this issue. No one, friend or foe, in New York or Pennsylvania remember either that there was 'great persecution' or even that Joseph claimed to have had a vision. Not even his family remembers it." | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*{{SeeCriticalWork|author=Grant Palmer|work=An Insider's View of Mormon Origins}} | *{{SeeCriticalWork|author=Grant Palmer|work=An Insider's View of Mormon Origins}} | ||
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#*{{Harvtxt|Turner|1852|p=214}} | #*{{Harvtxt|Turner|1852|p=214}} | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*From the cited source, | *From the cited source, | ||
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#*{{Harvtxt|Tucker|1876|p=18}}. | #*{{Harvtxt|Tucker|1876|p=18}}. | ||
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*Tucker said, | *Tucker said, | ||
<blockquote> | <blockquote> | ||
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#*{{Harvtxt|Tucker|1876|p=18}}. | #*{{Harvtxt|Tucker|1876|p=18}}. | ||
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*{{WikipediaCITE}}A portion of the citation has been omitted which shed light on the source of the information. Pomeroy Tucker was a hostile source, who wrote his account years after these events transpired. It is worth noting that the last part of the sentence (not included in the Wikipedia article) demonstrates that Tucker was embellishing his story. Joseph never proclaimed that the Bible was a "fable." | *{{WikipediaCITE}}A portion of the citation has been omitted which shed light on the source of the information. Pomeroy Tucker was a hostile source, who wrote his account years after these events transpired. It is worth noting that the last part of the sentence (not included in the Wikipedia article) demonstrates that Tucker was embellishing his story. Joseph never proclaimed that the Bible was a "fable." | ||
*From the cited source, | *From the cited source, | ||
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#*{{Harvtxt|Mather|1880|p=199}}. | #*{{Harvtxt|Mather|1880|p=199}}. | ||
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===== ===== | ===== ===== | ||
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#*{{Harvtxt|Smith|1853|p=90}}. | #*{{Harvtxt|Smith|1853|p=90}}. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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#*{{Harvtxt|Hill|1972|p=2}}. | #*{{Harvtxt|Hill|1972|p=2}}. | ||
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*{{WikipediaNPOV}}This sentence has absolutely nothing to do with the subject of the article "First Vision." Its inclusion here is pejorative. | *{{WikipediaNPOV}}This sentence has absolutely nothing to do with the subject of the article "First Vision." Its inclusion here is pejorative. | ||
*{{Detail|Joseph Smith/Legal trials/1826 glasslooking trial}} | *{{Detail|Joseph Smith/Legal trials/1826 glasslooking trial}} | ||
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no one but Smith recorded opposition to his putative announcement of the First Vision. | no one but Smith recorded opposition to his putative announcement of the First Vision. | ||
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*{{WikipediaNPOV}}This subject was discussed earlier in the article. Mentioning it again is pejorative. | *{{WikipediaNPOV}}This subject was discussed earlier in the article. Mentioning it again is pejorative. | ||
*{{WikipediaCITE}}There is no citation to support this assertion, perhaps because it would involve the re-use of earlier citations which would then make obvious the fact that it is mentioned again here simply to reinforce the point. | *{{WikipediaCITE}}There is no citation to support this assertion, perhaps because it would involve the re-use of earlier citations which would then make obvious the fact that it is mentioned again here simply to reinforce the point. | ||
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#*The account was first published to non-Mormons in 1831. {{Harvtxt|Howe|1831}}. | #*The account was first published to non-Mormons in 1831. {{Harvtxt|Howe|1831}}. | ||
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#*{{Harvtxt|Howe|1831}}. | #*{{Harvtxt|Howe|1831}}. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*The reference is Eber D. Howe, "The Mormon Creed," published in the Painseville ''Telegraph'' Tuesday, April 19, 1831. {{link|url=http://www.sidneyrigdon.com/dbroadhu/OH/paintel2.htm#041931}} Howe is well known for his later work ''Mormonism Unvailed,'' considered to be one of the first "anti-Mormon" books. Howe states this this history is "from the hand of Martin Harris, one of the original proprietors of the "Gold Bible" speculation." The story correlates well with Joseph's later 1832 account of the first vision and the later visit of Moroni. | *The reference is Eber D. Howe, "The Mormon Creed," published in the Painseville ''Telegraph'' Tuesday, April 19, 1831. {{link|url=http://www.sidneyrigdon.com/dbroadhu/OH/paintel2.htm#041931}} Howe is well known for his later work ''Mormonism Unvailed,'' considered to be one of the first "anti-Mormon" books. Howe states this this history is "from the hand of Martin Harris, one of the original proprietors of the "Gold Bible" speculation." The story correlates well with Joseph's later 1832 account of the first vision and the later visit of Moroni. | ||
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#*{{Harvtxt|Allen|1980|p=45}}; {{Harvtxt|Bushman|2005|pp=39, 112}}. | #*{{Harvtxt|Allen|1980|p=45}}; {{Harvtxt|Bushman|2005|pp=39, 112}}. | ||
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#*{{Harvtxt|Bushman|2005|p=39}}. | #*{{Harvtxt|Bushman|2005|p=39}}. | ||
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#*{{Harvtxt|Bauder|1834|pp=36–38}}. | #*{{Harvtxt|Bauder|1834|pp=36–38}}. | ||
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*{{WikipediaNPOV}}This is unsurprising, since Peter Bauder was an ardent critic—a fact completely obscured by the wiki article. It should be noted that elsewhere in the wiki article that statements from LDS believers are qualified using the term "apologist," while critic Peter Bauder is simply an "author." | *{{WikipediaNPOV}}This is unsurprising, since Peter Bauder was an ardent critic—a fact completely obscured by the wiki article. It should be noted that elsewhere in the wiki article that statements from LDS believers are qualified using the term "apologist," while critic Peter Bauder is simply an "author." | ||
*Bauder's attitude becomes more apparent when one examines the source. The Wikipedia article lists the source as Bauder, Peter (1834), [http://en.wikisource.org/wiki/Peter_Bauder_interview_with_Joseph_Smith "The Kingdom and the Gospel of Jesus Christ"], in Vogel, Dan, Early Mormon Documents, 1, Salt Lake City: Signature Books, 1996, pp. 16–17. However, the actual title of the document is "The Kingdom and Gospel of Jesus Christ: Contrasted with That of Anti-Christ." It is no small wonder that Bauder didn't grant Joseph Smith a "Christian experience." Bauder states, "...Among these imposters there has one arisen by the name of Joseph Smith, Jr. who commenced his system of church government in this state..." | *Bauder's attitude becomes more apparent when one examines the source. The Wikipedia article lists the source as Bauder, Peter (1834), [http://en.wikisource.org/wiki/Peter_Bauder_interview_with_Joseph_Smith "The Kingdom and the Gospel of Jesus Christ"], in Vogel, Dan, Early Mormon Documents, 1, Salt Lake City: Signature Books, 1996, pp. 16–17. However, the actual title of the document is "The Kingdom and Gospel of Jesus Christ: Contrasted with That of Anti-Christ." It is no small wonder that Bauder didn't grant Joseph Smith a "Christian experience." Bauder states, "...Among these imposters there has one arisen by the name of Joseph Smith, Jr. who commenced his system of church government in this state..." | ||
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#*"One of the most significant documents of that period yet discovered was brought to light in 1965 by [[Paul R. Cheesman]], a graduate student at Brigham Young University. This is a handwritten manuscript apparently composed about 1833 and either written or dictated by Joseph Smith. It contains an account of the early experiences of the Mormon prophet and includes the story of the first vision. While the story varies in some details from the version presently accepted, enough is there to indicate that at least as early as 1833 Joseph Smith contemplated writing and perhaps publishing it. The manuscript has apparently lain in the L.D.S. Church Historian’s office for many years, and yet few if any who saw it realized its profound historical significance." James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” ''Dialogue: A Journal of Mormon Thought'', 1 (Autumn 1966). [http://content.lib.utah.edu/cdm4/document.php?]. | #*"One of the most significant documents of that period yet discovered was brought to light in 1965 by [[Paul R. Cheesman]], a graduate student at Brigham Young University. This is a handwritten manuscript apparently composed about 1833 and either written or dictated by Joseph Smith. It contains an account of the early experiences of the Mormon prophet and includes the story of the first vision. While the story varies in some details from the version presently accepted, enough is there to indicate that at least as early as 1833 Joseph Smith contemplated writing and perhaps publishing it. The manuscript has apparently lain in the L.D.S. Church Historian’s office for many years, and yet few if any who saw it realized its profound historical significance." James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” ''Dialogue: A Journal of Mormon Thought'', 1 (Autumn 1966). [http://content.lib.utah.edu/cdm4/document.php?]. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*{{Detail|First Vision/Accounts/1832}} | *{{Detail|First Vision/Accounts/1832}} | ||
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#*{{Harv|Smith|1832|p=2}}. Angle brackets indicate insertions by Smith. | #*{{Harv|Smith|1832|p=2}}. Angle brackets indicate insertions by Smith. | ||
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*{{WikipediaCITE}}For some reason, the wiki editors ignore the strikeouts within the source text. Thus, we get "fire light" instead of noting that Joseph wrote the word "fire," then crossed it out and replaced it with the word "light." | *{{WikipediaCITE}}For some reason, the wiki editors ignore the strikeouts within the source text. Thus, we get "fire light" instead of noting that Joseph wrote the word "fire," then crossed it out and replaced it with the word "light." | ||
<blockquote>the Lord heard my cry in the wilderness and while in <ins>the</ins> attitude of calling upon the Lord <ins>in the 16th year of my age</ins> a piller of <del>fire</del> 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 <ins>Lord</ins> opened the heavens upon me and I saw the Lord and he spake unto me saying Joseph <ins>my son</ins> thy sins are forgiven thee. go thy <ins>way</ins> 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 <ins>behold</ins> the world lieth in Sin <del>and</del> at this time and none doeth good no not one they have turned asside from the gospel and keep not <ins>my</ins> 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 <ins>hath</ins> 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 <ins>clothed</ins> in the glory of my Father...</blockquote> | <blockquote>the Lord heard my cry in the wilderness and while in <ins>the</ins> attitude of calling upon the Lord <ins>in the 16th year of my age</ins> a piller of <del>fire</del> 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 <ins>Lord</ins> opened the heavens upon me and I saw the Lord and he spake unto me saying Joseph <ins>my son</ins> thy sins are forgiven thee. go thy <ins>way</ins> 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 <ins>behold</ins> the world lieth in Sin <del>and</del> at this time and none doeth good no not one they have turned asside from the gospel and keep not <ins>my</ins> 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 <ins>hath</ins> 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 <ins>clothed</ins> in the glory of my Father...</blockquote> | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*Joseph Smith History, 1832, ''EMD'', 1:28. | #*Joseph Smith History, 1832, ''EMD'', 1:28. | ||
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+ | }} | ||
*{{WikipediaNPOV}}The wiki editors fail to note that some of the later accounts ''continued'' to indicate that Joseph sought or received a forgiveness of sins. | *{{WikipediaNPOV}}The wiki editors fail to note that some of the later accounts ''continued'' to indicate that Joseph sought or received a forgiveness of sins. | ||
*From the 1832 account: "...another personage soon appeard like unto the first, he said unto me thy sins are forgiven thee..." [http://en.wikisource.org/wiki/Diary_of_Joseph_Smith%2C_Jr._(1835-1836) Diary of Joseph Smith], p. 23. | *From the 1832 account: "...another personage soon appeard like unto the first, he said unto me thy sins are forgiven thee..." [http://en.wikisource.org/wiki/Diary_of_Joseph_Smith%2C_Jr._(1835-1836) Diary of Joseph Smith], p. 23. | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*See the full text of the ''Messenger and Advocate'' [http://www.centerplace.org/history/ma/v1n03.htm#42 December 1834, page 42] and [http://www.centerplace.org/history/ma/v1n05.htm#78 January 1835, pages 78-79]. | #*See the full text of the ''Messenger and Advocate'' [http://www.centerplace.org/history/ma/v1n03.htm#42 December 1834, page 42] and [http://www.centerplace.org/history/ma/v1n05.htm#78 January 1835, pages 78-79]. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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[[Oliver Cowdery]] wrote an early biography of Joseph Smith, Jr. In one issue, Cowdery explained that Smith was confused by the different religions and local revivals during his "15th year" (1820), leading him to wonder which church was true. In the next issue of the biography, Cowdery explained that reference to Smith's "15th year" was a typographical error, and that actually the revivals and religious confusion took place in Smith's "17th year." | [[Oliver Cowdery]] wrote an early biography of Joseph Smith, Jr. In one issue, Cowdery explained that Smith was confused by the different religions and local revivals during his "15th year" (1820), leading him to wonder which church was true. In the next issue of the biography, Cowdery explained that reference to Smith's "15th year" was a typographical error, and that actually the revivals and religious confusion took place in Smith's "17th year." | ||
|authorsources=<br> | |authorsources=<br> | ||
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*Oliver's account was split across two issues. In the first installment, he is ''clearly'' describing the events leading up to the First Vision, and he was in possession of Joseph's 1832 First Vision account. Here is what Oliver says in the first installment: | *Oliver's account was split across two issues. In the first installment, he is ''clearly'' describing the events leading up to the First Vision, and he was in possession of Joseph's 1832 First Vision account. Here is what Oliver says in the first installment: | ||
*"...I come to the 15th year of his life..." | *"...I come to the 15th year of his life..." | ||
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Therefore, according to Cowdery, the religious confusion led Smith to pray in his bedroom, late on the night of September 23, 1823, after the others had gone to sleep, to know which of the competing denominations was correct and whether "a Supreme being did exist." In response, an angel appeared and granted him forgiveness of his sins. The remainder of the story roughly parallels Smith's later description of a visit by an angel in 1823 who told him about the [[Golden Plates]]. Thus, Cowdery's account, containing a single vision, differs from Smith's 1832 account, which contains two separate visions, one in 1821 prompted by religious confusion (the First Vision) and a separate one regarding the plates on September 22, 1822. Cowdery's account also differs from Smith's 1842 account, which includes a First Vision in 1820 and a second vision on September 22, 1823. | Therefore, according to Cowdery, the religious confusion led Smith to pray in his bedroom, late on the night of September 23, 1823, after the others had gone to sleep, to know which of the competing denominations was correct and whether "a Supreme being did exist." In response, an angel appeared and granted him forgiveness of his sins. The remainder of the story roughly parallels Smith's later description of a visit by an angel in 1823 who told him about the [[Golden Plates]]. Thus, Cowdery's account, containing a single vision, differs from Smith's 1832 account, which contains two separate visions, one in 1821 prompted by religious confusion (the First Vision) and a separate one regarding the plates on September 22, 1822. Cowdery's account also differs from Smith's 1842 account, which includes a First Vision in 1820 and a second vision on September 22, 1823. | ||
|authorsources=<br> | |authorsources=<br> | ||
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*In the second issue (printed two months later), Oliver suddenly switches to an account of Moroni's visit. He does not state the reason for the change, but simply says "You will recollect that I mentioned the time of a religious excitement, in Palmyra and vicinity to have been in the 15th year of our brother J. Smith Jr's, age—that was an error in the type—it should have been in the 17th.—You will please remember this correction, as it will be necessary for the full understanding of what will follow in time. This would bring the date down to the year 1823." | *In the second issue (printed two months later), Oliver suddenly switches to an account of Moroni's visit. He does not state the reason for the change, but simply says "You will recollect that I mentioned the time of a religious excitement, in Palmyra and vicinity to have been in the 15th year of our brother J. Smith Jr's, age—that was an error in the type—it should have been in the 17th.—You will please remember this correction, as it will be necessary for the full understanding of what will follow in time. This would bring the date down to the year 1823." | ||
*{{Detail|First Vision/Accounts/Oliver Cowdery not aware of First Vision in 1834-35}} | *{{Detail|First Vision/Accounts/Oliver Cowdery not aware of First Vision in 1834-35}} | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*The stranger was [[Robert Matthews (religious impostor)|Robert Matthias]], a religious con-artist using the alias "Joshua the Jewish minister". | #*The stranger was [[Robert Matthews (religious impostor)|Robert Matthias]], a religious con-artist using the alias "Joshua the Jewish minister". | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*{{Detail|First Vision/Accounts/1835}} | *{{Detail|First Vision/Accounts/1835}} | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*{{Harvtxt|Smith|1835|pp=22–24}}. | #*{{Harvtxt|Smith|1835|pp=22–24}}. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
}} | }} | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*{{Harvtxt|Smith|1835|p=23}}. | #*{{Harvtxt|Smith|1835|p=23}}. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
}} | }} | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*{{Harvtxt|Smith|1835|pp=23–24}}. | #*{{Harvtxt|Smith|1835|pp=23–24}}. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*{{Harvtxt|Smith|1835|p=24}}. | #*{{Harvtxt|Smith|1835|p=24}}. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*{{Harvtxt|Smith|1835|p=24}}. | #*{{Harvtxt|Smith|1835|p=24}}. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*{{Harvtxt|Smith|1835|p=24}}. | #*{{Harvtxt|Smith|1835|p=24}}. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*{{Detail|First Vision/Accounts/1835/Mentions "Angels"}} | *{{Detail|First Vision/Accounts/1835/Mentions "Angels"}} | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*{{Harvtxt|Smith|1835|p=24}}. | #*{{Harvtxt|Smith|1835|p=24}}. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*{{Detail|Joseph Smith's First Vision/Accounts/1835}} | *{{Detail|Joseph Smith's First Vision/Accounts/1835}} | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*Abanes, 16; <nowiki>[http://www.irr.org/mit/First-Vision-Scans/first-vision-1835A.html the 1835 account]</nowiki>. In 1835, Smith approved the [[Lectures on Faith]], an orderly presentation of Mormonism (probably by [[Sidney Rigdon]]) in which it was taught that although Jesus Christ had a tangible body of flesh, God the Father was a spiritual presence—a view not out of harmony with orthodox Christian belief. The ''Lectures on Faith'' were canonized as scripture by the LDS Church and included as part of the [[Doctrine and Covenants]] until de-canonized after 1921. (Bushman, 283-84.) | #*Abanes, 16; <nowiki>[http://www.irr.org/mit/First-Vision-Scans/first-vision-1835A.html the 1835 account]</nowiki>. In 1835, Smith approved the [[Lectures on Faith]], an orderly presentation of Mormonism (probably by [[Sidney Rigdon]]) in which it was taught that although Jesus Christ had a tangible body of flesh, God the Father was a spiritual presence—a view not out of harmony with orthodox Christian belief. The ''Lectures on Faith'' were canonized as scripture by the LDS Church and included as part of the [[Doctrine and Covenants]] until de-canonized after 1921. (Bushman, 283-84.) | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*Note: The link to the IRR (an anti-Mormon ministry) is broken. | *Note: The link to the IRR (an anti-Mormon ministry) is broken. | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*{{Harvtxt|Smith|1835|p=35}}. | #*{{Harvtxt|Smith|1835|p=35}}. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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#*{{Harvtxt|Smith|1835|pp=35–36}}. When LDS Historian [[B.H. Roberts]] included this account into his ''History of the Church'', 2: 312, he changed the words "first visitation of angels" to "first vision." | #*{{Harvtxt|Smith|1835|pp=35–36}}. When LDS Historian [[B.H. Roberts]] included this account into his ''History of the Church'', 2: 312, he changed the words "first visitation of angels" to "first vision." | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*{{Detail|Joseph Smith's First Vision/Accounts/1835}} | *{{Detail|Joseph Smith's First Vision/Accounts/1835}} | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*The original 1838 manuscript has been lost, but the account was copied to manuscripts dating from 1839, which indicates that the year of writing was 1838, a fact also confirmed by Smith's journal entries. See {{Harvtxt|Jessee|1969|pp=6–7}}. | #*The original 1838 manuscript has been lost, but the account was copied to manuscripts dating from 1839, which indicates that the year of writing was 1838, a fact also confirmed by Smith's journal entries. See {{Harvtxt|Jessee|1969|pp=6–7}}. | ||
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*{{WikipediaCITE}}The term "Latter-day Saint movement" is self-referential—as far as we are aware, the term was created in Wikipedia itself. The citation does not support this. | *{{WikipediaCITE}}The term "Latter-day Saint movement" is self-referential—as far as we are aware, the term was created in Wikipedia itself. The citation does not support this. | ||
*{{Detail|First Vision/Accounts/1838}} | *{{Detail|First Vision/Accounts/1838}} | ||
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|authorsources=<br> | |authorsources=<br> | ||
#*Times and Seasons, March and April, v3 no9, and v3 no 11 | #*Times and Seasons, March and April, v3 no9, and v3 no 11 | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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This version was later incorporated into the [[Pearl of Great Price (Mormonism)|Pearl of Great Price]], which was canonized by [[The Church of Jesus Christ of Latter-day Saints]] in 1880. Thus, it is often called the [http://scriptures.lds.org/en/js_h/1 "canonized version"] of the first vision story. | This version was later incorporated into the [[Pearl of Great Price (Mormonism)|Pearl of Great Price]], which was canonized by [[The Church of Jesus Christ of Latter-day Saints]] in 1880. Thus, it is often called the [http://scriptures.lds.org/en/js_h/1 "canonized version"] of the first vision story. | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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One morning, deeply impressed by this scripture, the fourteen-year-old Smith went to a grove of trees behind the family farm, knelt, and began his first vocal prayer. Almost immediately he was confronted by an evil power that prevented speech. A darkness gathered around him, and Smith believed that he would be destroyed. He continued the prayer silently, asking for God's assistance though still resigned to destruction. At this moment a light brighter than the sun descended towards him, and he was delivered from the evil power. | One morning, deeply impressed by this scripture, the fourteen-year-old Smith went to a grove of trees behind the family farm, knelt, and began his first vocal prayer. Almost immediately he was confronted by an evil power that prevented speech. A darkness gathered around him, and Smith believed that he would be destroyed. He continued the prayer silently, asking for God's assistance though still resigned to destruction. At this moment a light brighter than the sun descended towards him, and he was delivered from the evil power. | ||
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#*''See'' [[Great Apostasy]]. | #*''See'' [[Great Apostasy]]. | ||
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*{{WikipediaCITE}}Although the Church certainly identifies the personages as God the Father and Jesus Christ, Joseph Smith does not identify them as such in his 1838 account. To state that Joseph explicitly identified them as such in his 1838 account is incorrect. | *{{WikipediaCITE}}Although the Church certainly identifies the personages as God the Father and Jesus Christ, Joseph Smith does not identify them as such in his 1838 account. To state that Joseph explicitly identified them as such in his 1838 account is incorrect. | ||
*From the cited source, | *From the cited source, | ||
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#*''Interesting Account of Several Remarkable Visions'', Orson Pratt, Ballantyne and Huges publ, 1840 (reprinted in [[Dean Jessee|Jessee]], v1 p 149-160) | #*''Interesting Account of Several Remarkable Visions'', Orson Pratt, Ballantyne and Huges publ, 1840 (reprinted in [[Dean Jessee|Jessee]], v1 p 149-160) | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*The text of the primary source may be viewed here: Orson Pratt, ''[http://en.wikisource.org/wiki/Interesting_Account_of_Several_Remarkable_Visions/First_Vision A Interesting Account of Several Remarkable Visions and of the Late Discovery of Ancient American Records]''. | *The text of the primary source may be viewed here: Orson Pratt, ''[http://en.wikisource.org/wiki/Interesting_Account_of_Several_Remarkable_Visions/First_Vision A Interesting Account of Several Remarkable Visions and of the Late Discovery of Ancient American Records]''. | ||
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#*{{Harv|Pratt|1840|p=5}} | #*{{Harv|Pratt|1840|p=5}} | ||
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===== ===== | ===== ===== | ||
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#*Pratt 1840 5, | #*Pratt 1840 5, | ||
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===== ===== | ===== ===== | ||
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but this account does not include the proclamation by one of the personages "This is my beloved son, hear him", which is found in the canonized version. | but this account does not include the proclamation by one of the personages "This is my beloved son, hear him", which is found in the canonized version. | ||
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#*{{Harv|Smith|1842a|pp=706–710}}. | #*{{Harv|Smith|1842a|pp=706–710}}. | ||
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#*{{Harv|Smith|1842a|pp=706}} | #*{{Harv|Smith|1842a|pp=706}} | ||
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#*{{Harv|Smith|1842a|pp=706}} | #*{{Harv|Smith|1842a|pp=706}} | ||
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#*{{Harv|Smith|1842a|pp=707}} | #*{{Harv|Smith|1842a|pp=707}} | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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#*{{Harv|Smith|1842a|pp=707}} | #*{{Harv|Smith|1842a|pp=707}} | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
*From the 1838 account: | *From the 1838 account: | ||
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#*{{Harv|Smith|1883|pp=6, 7–8}} | #*{{Harv|Smith|1883|pp=6, 7–8}} | ||
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#*{{Harv|Persuitte|2000|p=26}} | #*{{Harv|Persuitte|2000|p=26}} | ||
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*{{WikipediaNPOV}} The wiki editor has stated the conclusion that "religious excitement" in Palmyra could only have occurred in 1824-1825 as if it were an indisputable fact. This is the opinion of the author, Persuitte. | *{{WikipediaNPOV}} The wiki editor has stated the conclusion that "religious excitement" in Palmyra could only have occurred in 1824-1825 as if it were an indisputable fact. This is the opinion of the author, Persuitte. | ||
*{{SeeCriticalWork|author=David Persuitte|work=Joseph Smith and the Origins of The Book of Mormon}} Persuitte uses as his source a critical work by Presbyterian minister Wesley P. Walters, who claims that there was no religious revival activity between 1819 and 1823 in Palmyra. | *{{SeeCriticalWork|author=David Persuitte|work=Joseph Smith and the Origins of The Book of Mormon}} Persuitte uses as his source a critical work by Presbyterian minister Wesley P. Walters, who claims that there was no religious revival activity between 1819 and 1823 in Palmyra. | ||
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#*{{Harv|Smith|1883|p=6}} | #*{{Harv|Smith|1883|p=6}} | ||
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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#*{{Harv|Smith|1883|pp=6, 8–9}} | #*{{Harv|Smith|1883|pp=6, 8–9}} | ||
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*William also adds that, "A more elaborate and accurate description of [Joseph Smith's] vision, however, will be found in his own history" (William B. Smith, William Smith on Mormonism [Lamoni, IA: Herald Steam Book and Job Office, 1883], 9). | *William also adds that, "A more elaborate and accurate description of [Joseph Smith's] vision, however, will be found in his own history" (William B. Smith, William Smith on Mormonism [Lamoni, IA: Herald Steam Book and Job Office, 1883], 9). | ||
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#*{{Harv|Smith|1883|pp=6, 8–9}} | #*{{Harv|Smith|1883|pp=6, 8–9}} | ||
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#*{{Harv|Smith|1884}} | #*{{Harv|Smith|1884}} | ||
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Dating the First Vision | A FairMormon Analysis of Wikipedia: Mormonism and Wikipedia/First Vision A work by a collaboration of authors (Link to Wikipedia article here)
|
Interpretations and responses to the vision |
The name Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc.. Wikipedia content is copied and made available under the GNU Free Documentation License. |
I'm certain that I hold the high ground here.
—Wikipedia editor John Foxe, quoting Edward Everett Hale, during an edit battle on the "First Vision" article (16 May 2007)
The importance of the First Vision within the Latter Day Saint movement evolved over time. There is little evidence that Smith discussed the First Vision publicly prior to 1830.Author's sources:
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Mormon historian James B. Allen notes that:The fact that none of the available contemporary writings about Joseph Smith in the 1830s, none of the publications of the Church in that decade, and no contemporary journal or correspondence yet discovered mentions the story of the first vision is convincing evidence that at best it received only limited circulation in those early days.Author's sources:
"...none of the available contemporary writings about Joseph Smith in the 1830s, none of the Church publications in that decade and no contemporary journal or correspondence yet discovered mentions the story in convincing fashion." (emphasis added)
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Smith said that he made an oblique reference to the vision in 1820 to his mother, telling her the day it happened that he had "learned for [him]self that Presbyterianism is not true."Author's sources:
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Lucy did not mention this conversation in her memoirs.Author's sources:
"Joseph, after repenting of his sins and humbling himself before God, was visited by an holy angel whose countenance was as lightning and whose garments were white above all whiteness, who gave unto him commandments which inspired him from on high; and who gave unto him, by the means of which was before prepared, that he should translate this book." (Lucy Smith letter, found in Benjamin E. Rich, ed., Scrapbook of Mormon Literature (Chicago: Henry C. Etten and Co., 1913), 1:543–46.) (emphasis added)
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In the oldest known full account of the First Vision, Joseph Smith, Jr., said he "could find none that would believe" his experience.Author's sources:
...but [I] could find none that would believe the hevnly vision nevertheless I pondered these things in my heart... off-site
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He said that shortly after the experience, he told the story of his revelation to a Methodist ministerAuthor's sources:
The presence of some 110 ministers and their bishop, Bishop R. R. Roberts at the Genesee Conference meetings representing the New York, Pennsylvania and the Upper and Lower Canada districts must have created at least a moderate stir in the immediate neighborhood. [42] This places Reverend George Lane within a fifteen mile vicinity of Manchester attending the largest Methodist meeting of the year in Western New York among a great number of Methodist ministers at a time when Joseph Smith was aware of "an unusual excitement on the subject of religion" ("some time in the second year [1819] after our removal to Manchester").
Whether or not Joseph attended some of these meetings cannot be determined from any records presently available, but the opportunity cannot be denied—if only to sell confectioneries. [43] To think that the Smiths would not have heard of the gathering is hardly believable.
[42]Minutes of the Annual Conference, 1819, pp. 50-52.
[43]Pomery Tucker, Origin, Rise, and Progress of Mormonism (Palmyra, 1867), p. 12.
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who responded "with great contempt, saying it was all of the devil, that there was no such thing as visions or revelations in these days; that all such things had ceased with the apostles, and that there never would be any more of them."Author's sources:
Mr. [Joseph] Smith then asked, "Must I join the Methodist Church?" "No, they are not my people. [They] have gone astray; there is none that doeth good, not one, but this is my Beloved Son, harken ye him." The fire drew nigher, rested upon the tree, enveloped him. Comforted, I endeavored to arise but felt uncommon feeble. [I] got into the house and told the Methodist priest [who] said this was not an age for God to reveal himself in vision. Revelation has ceased with the New Testament.
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He also said that the telling of his vision story "excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase."Author's sources:
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There is no extant evidence from the 1830s for this persecution beyond Smith's own testimony.Author's sources:
…no one seemed to consider it important enough to have recorded it at the time, and no one was criticizing him for it. Not even in his own history did Joseph Smith mention being criticized in this period for telling the story of the first vision. The interest, rather, was in the Book of Mormon and the various angelic visitations connected with its origin…the young prophet said that he had been severely rebuffed the first time he told the story in 1820; and since it represented one of his most profound spiritual experiences, he could well have decided to circulate it only privately until he could feel certain that in relating it he would not receive again the general ridicule of friends. (Allen, p. 30, 34)
Almost as soon as the father [Joseph Smith, Sr.] and mother [Lucy Smith] of the Prophet Joseph Smith set their feet upon the hospitable shore of Illinois, I became acquainted with them. I frequently visited them and listened with intense interest as they related the history of the rise of the Church in every detail.
With tears they could not withhold, they narrated the story of the persecution of their boy, Joseph, which commenced when he was about fourteen years old, or from the time the angel first visited him. Not only was the boy, Joseph, persecuted but the aged father was harassed and imprisoned on false charges. (emphasis added)
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None of the earliest anti-Mormon literature mentioned the First Vision.Author's sources:
It should be noted that in one 1831 newspaper article about the activities of LDS missionaries (i.e., Oliver Cowdery and three others) there is a vague reference to Smith seeing God. The journalist wrote, "Smith (they affirmed) had seen God frequently and personally" ("God bible No. 4: Book of Mormon," Palmyra Reflector, Feb. 14, 1831). This remark indicates that as early as 1831 Smith might have been starting to privately tell select persons that he had at some point seen God. (emphasis in original)
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Smith also said he told others about the vision during the 1820s, and some family members said that they had heard him mention it, but none prior to 1823, when Smith said he had his second vision.Author's sources:
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The reminiscences of Smith's family and Palmyra neighbors offer another perspective. In the early 1820s, Smith was enrolled in a Methodist probationary class. An associate called him a "very passable exhorter,"Author's sources:
But Joseph had a little ambition, and some very laudable aspirations; the mother's intellect occasionally shone out in him feebly, especially when he used to help us to solve some portentous questions of moral or political ethics, in our juvenile debating club, which we moved down to the old red school-house on Durfee street, to get rid of the annoyance of critics that used to drop in upon us in the village; amid, subsequently, after catching a spark of Methodism in the camp-meeting, away down in the woods, on the Vienna road, he was a very passable exhorter in evening meetings.
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although some people considered his interpretations of scripture "persistent blasphemies."Author's sources:
Can their mockeries of Christianity, their persistent blasphemies, be accounted for upon any other hypothesis?
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Smith reportedly withdrew from the probationary class, announcing a belief that "all sectarianism was fallacious, and the churches on a false foundation."Author's sources:
The final conclusion announced by him [Joseph] was, that all sectarianism was fallacious, all the churches on a false foundation, and the Bible a fable.
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According to one recollection, Smith "arose and announced that his mission was to restore the true priesthood. He appointed a number of meetings, but no one seemed inclined to follow him as the leader of a new religion."Author's sources:
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Eventually, he refused to attend any religious services, telling his Mother, "I can take my Bible, and go into the woods, and learn more in two hours, than you can learn at meeting in two years, if you should go all the time."Author's sources:
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During this time, Smith was also hired to use seer stones in attempts to divine hidden treasure. Although Smith encountered local opposition as a result of this "glass looking" and was brought to trial for it in 1826,Author's sources:
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no one but Smith recorded opposition to his putative announcement of the First Vision.Author's sources:
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In June 1830, Smith provided the first clear record of a significant personal religious experience prior to the visit of the angel Moroni.Author's sources:
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At that time, Smith and his associate Oliver Cowdery were establishing the Church of Christ, the first Latter Day Saint church. In the Articles and Covenants of the Church of Christ, Smith recounted his early history, notingFor, after that it truly was manifested unto [Smith] that he had received remission of his sins, he was entangled again in the vanities of the world, but after truly repenting, God visited him by an holy angel...and gave unto him power, by the means which was before prepared that he should translate a book."Author's sources:
For, after that it truly was manifested unto the first elder that he had received remission of his sins, he was entangled again in the vanities of the world, but after truly repenting, God visited him by an holy angel, whose countenance was as lightning, and whose garments were pure and white above all whiteness, and gave unto him commandments which inspired him from on high, and gave unto him power, by the means which was before prepared that he should translate a book; (emphasis added)
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No further explanation of this "manifestation" is provided. Although the reference was later linked to the First Vision,Author's sources:
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its original hearers could have understood the manifestation as simply another of many revival experiences in which the subject testified that his sins had been forgiven.Author's sources:
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However, when in October 1830 the author Peter Bauder interviewed Smith for a religious book he was writing, he said Smith was unable to recount a "Christian experience."Author's sources:
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The earliest extant account of the First Vision was handwritten by Joseph Smith in 1832, but it was not published until 1965.Author's sources:
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[T]he Lord heard my cry in the wilderness and while in <the> attitude of calling upon the Lord <in the 16th year of my age> a pillar 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 aside 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 according 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 . . . ."Author's sources:
the Lord heard my cry in the wilderness and while in the attitude of calling upon the Lord in the 16th year of my age 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 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 Sinandat 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...
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Unlike Smith's later accounts of the vision, the 1832 account emphasizes personal forgiveness and mentions neither an appearance of God the Father nor the phrase "This is my beloved Son, hear him." In the 1832 account, Smith also stated that before he experienced the First Vision, his own searching of the Scriptures had led him to the conclusion that mankind had "apostatized from the true and living faith and there was no society or denomination that built upon the Gospel of Jesus Christ as recorded in the new testament."Author's sources:
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In several issues of the LDS periodical Messenger and Advocate (1834–35),Author's sources:
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Oliver Cowdery wrote an early biography of Joseph Smith, Jr. In one issue, Cowdery explained that Smith was confused by the different religions and local revivals during his "15th year" (1820), leading him to wonder which church was true. In the next issue of the biography, Cowdery explained that reference to Smith's "15th year" was a typographical error, and that actually the revivals and religious confusion took place in Smith's "17th year."Author's sources:
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Therefore, according to Cowdery, the religious confusion led Smith to pray in his bedroom, late on the night of September 23, 1823, after the others had gone to sleep, to know which of the competing denominations was correct and whether "a Supreme being did exist." In response, an angel appeared and granted him forgiveness of his sins. The remainder of the story roughly parallels Smith's later description of a visit by an angel in 1823 who told him about the Golden Plates. Thus, Cowdery's account, containing a single vision, differs from Smith's 1832 account, which contains two separate visions, one in 1821 prompted by religious confusion (the First Vision) and a separate one regarding the plates on September 22, 1822. Cowdery's account also differs from Smith's 1842 account, which includes a First Vision in 1820 and a second vision on September 22, 1823.Author's sources:
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On November 9, 1835, Smith dictated an account of the First Vision in his diary after telling it to a strangerAuthor's sources:
a personage appeard in the midst of this pillar of flame which was spread all around, and yet nothing consumed, another personage soon appeard like unto the first, he said unto me thy sins are forgiven thee, he testified unto me that Jesus Christ is the Son of God; and I saw many angels in this vision I was about 14 years old when I received this first communication;
—Diary of Joseph Smith, Jr. (1835-1836)
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who had visited his home earlier that day.Author's sources:
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Smith said that when perplexed about religions matters, he had gone to a grove to prayAuthor's sources:
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but that his tongue seemed swollen in his mouth and that he had been interrupted twice by the sound of someone walking behind him.Author's sources:
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Finally, as he prayed, he said his tongue was loosed, and he saw a pillar of fire in which an unidentified "personage" appeared.Author's sources:
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Then another unidentified personage told Smith his sins were forgiven and "testified unto [Smith] that Jesus Christ is the Son of God."Author's sources:
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An interlineation in the text notes, "and I saw many angels in this vision."Author's sources:
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Smith said this vision occurred when he was 14 years old and that when he was 17, he "saw another vision of angels in the night season after I had retired to bed" (referring to the later visit of the angel Moroni who showed him the location of the golden plates).Author's sources:
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*Smith identified none of these personages or angels with "the Lord" as he had in 1832.Author's sources:
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A few days later, on 14 November 1835, Smith told the story to another visitor, Erastus Holmes.Author's sources:
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In his journal, Smith said that he had recited his life story "up to the time I received the first visitation of angels, which was when I was about fourteen years old."Author's sources:
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In 1838, Joseph Smith began dictating the early history of what later became known as the Latter Day Saint movement.Author's sources:
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This history included a new account of the First Vision, later published in three issues of the Times and Seasons journal.Author's sources:
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This version was later incorporated into the Pearl of Great Price, which was canonized by The Church of Jesus Christ of Latter-day Saints in 1880. Thus, it is often called the "canonized version" of the first vision story.Author's sources:
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This canonized version differs from the 1840 version because the canonized version includes the proclamation "This is my beloved son, hear him" from one of the personages, whereas the 1840 version does not. The canonized version says that in the spring of 1820, during a period of "confusion and strife among the different denominations" following an "unusual excitement on the subject of religion", he had debated which of the various Christian groups he should join. While in turmoil, he read from the Bible: "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."Author's sources:
- James 1: 5; Joseph Smith's History, an account of his First Vision.
One morning, deeply impressed by this scripture, the fourteen-year-old Smith went to a grove of trees behind the family farm, knelt, and began his first vocal prayer. Almost immediately he was confronted by an evil power that prevented speech. A darkness gathered around him, and Smith believed that he would be destroyed. He continued the prayer silently, asking for God's assistance though still resigned to destruction. At this moment a light brighter than the sun descended towards him, and he was delivered from the evil power.Author's sources:
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In the light, Smith "saw two personages standing in the air", identified as God the Father and Jesus Christ. One pointed to the other and said "This is My Beloved Son, hear Him." Smith asked which religious sect he should join and was told to join none of them because all existing religions had corrupted the teachings of Jesus Christ.Author's sources:
I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved gSon. Hear Him!
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In September 1840, Orson Pratt published a version of the First Vision in England.Author's sources:
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This version states that after Smith saw the light, "his mind was caught away, from the natural objects with which he was surrounded; and he was enwrapped in a heavenly vision."Author's sources:
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Pratt's account referred to "two glorious personages who exactly resembled each other in their features or likeness",Author's sources:
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but this account does not include the proclamation by one of the personages "This is my beloved son, hear him", which is found in the canonized version.Author's sources:
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In 1842, two years before his assassination, Joseph Smith, Jr. wrote to John Wentworth, editor of the Chicago Democrat, outlining the basic beliefs of the Latter Day Saint movement and including an account of the First Vision.Author's sources:
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Smith said that he had been "about fourteen years of age" when he had received the First VisionAuthor's sources:
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Like the Orson Pratt account, Smith's Wentworth letter said that his "mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision."Author's sources:
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and had seen "two glorious personages who exactly resembled each other in features, and likeness, surrounded with a brilliant light which eclipsed the sun at noon-day."Author's sources:
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Smith said he was told that no religious denomination "was acknowledged of God as his church and kingdom" and that he was "expressly commanded to 'go not after them.'"Author's sources:
When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him!
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Late in his life, Smith's brother, William, gave two accounts of the First Vision, dating it to 1823,Author's sources:
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when William was twelve years old. William said the religious excitement in Palmyra had occurred in 1822-23 (rather than the actual date of 1824-25),Author's sources:
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that it was stimulated by the preaching of a Methodist, the Rev. George Lane, a "great revival preacher," and that his mother and some of his siblings had then joined the Presbyterian church.Author's sources:
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William Smith said he based his account on what Joseph had told William and the rest of his family the day after the First Vision:Author's sources:
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[A] light appeared in the heavens, and descended until it rested upon the trees where he was. It appeared like fire. But to his great astonishment, did not burn the trees. An angel then appeared to him and conversed with him upon many things. He told him that none of the sects were right; but that if he was faithful in keeping the commandments he should receive, the true way should be made known to him; that his sins were forgiven, etc.Author's sources:
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In an 1884 account, William also stated that when Joseph first saw the light above the trees in the grove, he fell unconscious for an undetermined amount of time, after which he awoke and heard "the personage whom he saw" speak to him.Author's sources:
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Notes
Wikipedia references for "First Vision" |
FairMormon regularly receives queries about specific LDS-themed Wikipedia articles with requests that we somehow "fix" them. Although some individual members of FAIR may choose to edit Wikipedia articles, FairMormon as an organization does not. Controversial Wikipedia articles require constant maintenance and a significant amount of time. We prefer instead to respond to claims in the FAIR Wiki rather than fight the ongoing battle that LDS Wikipedia articles sometimes invite. From FAIR’s perspective, assertions made in LDS-themed Wikipedia articles are therefore treated just like any other critical (or, if one prefers, "anti-Mormon") work. As those articles are revised and updated, we will periodically update our reviews to match.
Editors who wish to participate in editing LDS-themed Wikipedia articles can access the project page here: Wikipedia:WikiProject Latter Day Saint movement. You are not required to be LDS in order to participate—there are a number of good non-LDS editors who have made valuable contributions to these articles.
FAIR does not advocate removing any references from Wikipedia articles. The best approach to editing Wikipedia is to locate solid references to back up your position and add them rather than attempting to remove information. Individuals who intend to edit should be aware that posting information related to the real-world identities of Wikipedia editors will result in their being banned from editing Wikipedia. Attacking editors and attempting to "out" them on Wikipedia is considered very bad form. The best approach is to treat all Wikipedia editors, whether or not you agree or disagree with their approach, with respect and civility. An argumentative approach is not constructive to achieving a positive result, and will simply result in what is called an "edit war." Unfortunately, not all Wikipedia editors exhibit good faith toward other editors (see, for example, the comment above from "Duke53" or comments within these reviews made by John Foxe's sockpuppet "Hi540," both of whom repeatedly mocked LDS beliefs and LDS editors prior to their being banned.)
Although there exist editors on Wikipedia who openly declare their affiliation with the Church, they do not control Wikipedia. Ironically, some critics of the Church periodically falsely accuse Wikipedia editors of being LDS simply because they do not accept the critics' desired spin on a particular article.
Again, the answer is no. The truth is that Wikipedia is generally self-policing. Highly contentious articles do tend to draw the most passionate supporters and critics.
Although some LDS-related Wikipedia articles may appear to have a negative tone, they are in reality quite a bit more balanced than certain critical works such as One Nation Under Gods. Although many critical editors often accuse LDS-related Wikipedia articles of being "faith promoting" or claim that they are just an extension of the Sunday School manual, this is rarely the case. Few, if any, Latter-day Saints would find Wikipedia articles to be "faith promoting." Generally, the believers think that the articles are too negative and the critics believe that the articles are too positive. LDS Wikipedia articles should be informative without being overtly faith promoting. However, most of the primary sources, including the words of Joseph Smith himself, are "faith promoting." This presents a dilemma for Wikipedia editors who want to remain neutral. The unfortunate consequence is that Joseph's words are rewritten and intermixed with contradictory sources, resulting in boring and confusing prose.
We examine selected Wikipedia articles and examine them on a "claim-by-claim" basis, with links to responses in the FairMormon Answers Wiki. Wikipedia articles are constantly evolving. As a result, the analysis of each article will be updated periodically in order to bring it more into line with the current version of the article. The latest revision date may be viewed at the top of each individual section. The process by which Wikipedia articles are reviewed is the following:
The ability to quickly and easily access literature critical of The Church of Jesus Christ of Latter-day Saints has been made significantly easier through the advent of the Internet. One of the primary sites that dominates search engine results is Wikipedia, an online encyclopedia that “anyone can edit.” Wikipedia contains a large number of articles related to Mormonism that are edited by believers, critics, and neutral parties. The reliability of information regarding the Church and its history is subject to the biases of the editors who choose to modify those articles. Even if a wiki article is thoroughly sourced, editors sometimes employ source material in a manner that supports their bias. This essay explores the dynamics behind the creation of Wikipedia articles about the Church, the role that believers and critics play in that process, and the reliability of the information produced in the resulting wiki articles.
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