Mormonism and Wikipedia/First Vision/Dating the First Vision

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Historical context
A FairMormon Analysis of Wikipedia: Mormonism and Wikipedia/First Vision
 A work by a collaboration of authors (Link to Wikipedia article here) 		How the vision story has been presented
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An analysis of the Wikipedia article "First Vision" (Version September 2009)

[I]t's this sort of editing that makes palpable my declarations about Mormon intent to deliberately degrade the NPOV character of this article. Backman is a Mormon apologist, and you deliberately gave no indication of that fact in your edit. Furthermore, no non-Mormon scholar believes there was any "flaming spiritual advance" in Palmyra during this period--none, zero, zip--the notion is purely Mormon, conceived for apologetic purposes.
—Wikipedia editor John "Foxe" to LDS editor. (3 October 2007) off-site
∗       ∗       ∗

The vision

Dating the First Vision

Dates

- Wikipedia Main Article: First Vision–Dating_the_First_Vision Wikipedia Footnotes: First Vision–Notes A FAIR Opinion
1A

Smith said that his First Vision occurred in the early 1820s, when he was in his early teens but his accounts mention different dates within that period. In 1832, Joseph wrote that the vision had occurred "in the 16th year of [his] age" (about 1821), after he became concerned about religious matters beginning in his "twelfth year" (about 1817).

  • From Joseph's 1832 account:

At about the age of twelve years my mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures...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 of fire light above the brightness of the sun at noon day come down from above and rested upon me...
—History of the Life of Joseph Smith (1832)

1B

In a later account Smith said the vision took place "early in the spring of 1820" after an "unusual excitement on the subject of religion" ending during his 15th year (1820).

  • Roberts (1902)
  •  References not included in the Wikipedia article
    The author picks one later account, and does not mention the fact that all other accounts support the 1820 date during Joseph's "15th year."

Revivals

- Wikipedia Main Article: First Vision–Dating_the_First_Vision Wikipedia Footnotes: First Vision–Notes A FAIR Opinion
1C

According to non-Mormon critics, H. Michael Marquardt and Wesley P. Walters, there is no evidence that large multi-denominational revivals took place in the immediate Palmyra area between 1819 and 1820, the period specified by Smith in the canonized account of the First Vision. Joseph's statement that "great multitudes" joined the various religious denominations "in the neighborhood where I lived," is not borne out by the surviving documents. Neither the Presbyterian, Baptist, nor Methodist churches in Palmyra experienced any remarkable religious outpouring. The Methodist circuit in the area even showed net losses from 1819 to 1821. "Denominational magazines of that day were full of reports of revivals, some even devoting separate sections to them." While these magazines covered the 1816-17 and the 1824-25 revivals in the Palmyra area, there is "not a single mention of any revival taking place in the Palmyra area" in 1819-20.

  • H. Michael Marquardt and Wesley P. Walters, Inventing Mormonism: Tradition and Historical Record (San Francisco: Smith Research Associates, 1994), 15-41. The quotations are from an earlier version of this study, Wesley P. Walters, "New Light on Mormon Origins from the Palmyra Revival," Dialogue 4 (Spring 1969), 66-67.
1D

Mormon apologists, such as Milton Backman, argue that religious outbreaks occurred within a larger fifty-mile radius of Joseph's home.

  • Backman doesn't have to "argue" this position—newspapers provide evidence of it.
  •  Critical in main body—Positive in footnote The editor displays the critical argument in the main body text while relegating a balancing positive argument to a footnote.
    Note the expansion of negative information and minimization of positive information in the main body text, with any positive supporting data relegated to the footnote. Also note how the wiki editors bracket the rather weak positive reference with a significant amount of negative material.
1E

But these apologists for the Mormon position tend to treat Joseph words "whole district of country" as if they referred to "some kind of statewide revival, without notice of the fact that he is talking about a revival that commenced with the Methodists 'in the place where we lived' and then 'became general among all the sects in that region of country.'"

  • Walters, 68.
  •  An author's opinion has been converted to fact— An opinion expressed by the author of a secondary source is being portrayed in the article as if it were a proven fact.
    Violated by John "Foxe" —Diff: off-site
    The opinion of the late Reverend Wesley P. Walters (Presbyterian minister and anti-Mormon author), is given status as "fact" in the main body text of the article. Although Walters' words are quoted, it is not made clear in the text that this statement was his opinion—simply referencing his book in the footnote is insufficient.
  • The term "apologists for the Mormon position" is used in a pejorative manner. The wiki author is an academic, and understands the true meaning of "apologist," however, the average reader of the wiki article does not. The phrase "apologist for the Mormon position" will be interpreted by the average reader as "apologizing for the Mormon position"—this appears to be the intention of the author.
  •  References not included in the Wikipedia article
    Joseph states that about 1820 religious excitement had commenced, and the whole district of country was affected by it. The Palmyra newspaper reported many conversions in the “burned-over” district.
  • Palmyra Register (Palmyra, NY), 28 July 1820.
  • Orsamus Turner, History of the Pioneer Settlement of Phelps and Gorham’s Purchase, and Morris’ Reserve (Rochester, New York: William Alling, 1851), 212–213.
  • Pomeroy Tucker, Origin, Rise and Progress of Mormonism (New York: D. Appleton, 1867), 17–18.
  • George W. Cowles, Landmarks of Wayne County (Syracuse, New York: D. Mason & Company, 1895), 194.
  • Cowles, Landmarks of Wayne County, 194.
  • Cowles, Landmarks of Wayne County, 191–192.
  • See: Religious revivals in 1820
  • See: First Vision/Methodist camp meetings

Methodist camp meetings

- Wikipedia Main Article: First Vision–Dating_the_First_Vision Wikipedia Footnotes: First Vision–Notes A FAIR Opinion
2A

Others move backward in time and use local Methodist camp meetings as the spark that ignited Smith's religious quest in 1820. For instance, D. Michael Quinn notes a Methodist camp meeting in Palmyra in June 1818.

  • E. Latimer, The Three Brothers: Sketches of the Lives of Rev. Aurora Seager, Rev. Micah Seager, Rev. Schuyler Seager, D.D. (New York: Phillips & Hunt, 1880), pp 21-22 as quoted in Joseph Smith's Experience of a Methodist "Camp-Meeting" in 1820, by D. Michael Quinn, 20 December 2006
  •  References not included in the Wikipedia article
    Two articles in the Palmyra Register show that at least one Methodist camp meeting occurred in June 1820.
    • Palmyra Register June 28, 1820:
    • Palmyra Register July 5, 1820
2B

In 1819, a large Methodist conference was held in the town of Vienna (now Phelps), about fifteen miles from Palmyra, but there is no indication that there were any revival meetings held in conjunction with it.

  • Porter (1969) , p. 330; Walters, 68.

Original research: Dating the First Vision to "no earlier than 1824"

A souring in the relationship between Joseph Smith and the Presbyterians seems to have occurred after the sudden and still mysterious death of his eldest brother, Alvin, on November 19, 1823.
—John Matzko, "The Encounter of the Young Joseph Smith with Presbyterianism," Dialogue 40/3 (2007), p. 77
∗       ∗       ∗
- Wikipedia Main Article: First Vision–Dating_the_First_Vision Wikipedia Footnotes: First Vision–Notes A FAIR Opinion
3A

In Smith's 1838 narrative, his family's decision to join the Presbyterian Church occurs prior to his First Vision.

  • Lucy Mack Smith's autobiography provides the timeframe for when she was formally baptized. She says,

“I concluded that my mind would be easier if I were baptized and I found a minister who was willing to baptize me and leave me free from membership in any church after which I pursued the same course until my oldest son [Alvin] attained his 22nd year” - which took place on 11 February 1820, prior to the First Vision.

3B

But Lucy Mack Smith said that she and some of her children sought comfort in the church after the death of her oldest son, Alvin, in November 1823, which if her memory was correct, would place the date of the first vision no earlier than 1824.

  • After Alvin died, Lucy, "who was especially vulnerable, was aroused by the revival that invaded and fragmented Palmyra Village in the spring of 1824. Lucy said that soon after Alvin's death, Palmyra experienced 'a great revival in religion, and the whole neighborhood was very much aroused to the subject, and we among the rest flocked to meeting house to see if there was a word of comfort for us that might relieve our over charged feelings.' She eventually decided to join the Presbyterian church."Vogel (2004) , p. 58
  • Marvin Hill has written, "I am inclined to agree that the religious turmoil that Joseph described which led to some family members joining the Presbyterians and to much sectarian bitterness does not fit well into the 1820 context detailed by Backman....Indicating that the angel had told Joseph of the plates prior to the revival, Lucy added that for a long time after Alvin's death the family could not bear nay talk about the golden plates, for the subject had been one of great interest to him and any reference to the plates stirred sorrowful memories. She said she attended the revival with hope of gaining solace for Alvin's loss. That kind of detail is just the sort that gives validity to Lucy's chronology. She would not have been likely to make up such a reaction for herself or the family nor mistake the time when it happened. I am persuaded that it was 1824 when Lucy joined the Presbyterians." Hill (1982) , p. 39
  •  Violates Wikipedia: No Original Research off-site— Do not use unpublished facts, arguments, speculation, and ideas; and any unpublished analysis or synthesis of published material that serves to advance a position.
    Violated by "Blue Tie" —Diff: off-site
    The conclusion that the First Vision could have occurred "no earlier than 1824" is not supported by the references. This is a conclusion synthesized by the wiki author and included in the main article text as if it were fact.
  • Note that the wiki author's footnote quotes a secondary source (Vogel 2004), which in turn quotes a portion of a primary source (Lucy Smith's 1845 manuscript). There is no obvious indication that this is the case (other than the nested quotes), since only Vogel 2004 is cited for this passage.
3C

In 1845, Lucy recalled that she tried to persuade her "husband to join with them as I wished to do so myself."

  • EMD, 1: 307 (1845).
  •  Correct, per cited sources
  • From the cited source (p. 307, 1845):

This I thought looked right and tried to persuade my Husband to joiont with them as I wished to do so myself and it was the inclination of them all except Joseph he refused from the first to attend the meeting with us. (Vogel, Early Mormon Documents 1:307)

3D

Her three oldest children Hyrum, Samuel, and Sophronia also joined the Presbyterian church, but "the two Josephs resisted her enthusiasm."

  • Vogel (2004) , p. 58.
3E

Wesley Walters argues that "Smith's family could not have joined the Presbyterian Church in 1820 as a result of revival in the area, and then joined the same church again in 1823 as a result of another revival."

  • Walters, 62.
  • Lucy Mack Smith does not say in her autobiography that she actually joined with the religious group that was composed of "all the churches". She only says that she desired to join with them.
  • In an earlier portion of Lucy Mack Smith's autobiography she provides the timeframe for when she formally baptized. She says,

“I concluded that my mind would be easier if I were baptized and I found a minister who was willing to baptize me and leave me free from membership in any church after which I pursued the same course until my oldest son [Alvin] attained his 22nd year” - which took place on 11 February 1820, prior to the First Vision.

3F

D. Michael Quinn says that Smith's account is a conflation of events over several years, a typical biographical device for streamlining the narrative.

  • Here is the actual text that the wiki author paraphrases from the Quinn source:

I have another perspective about the fact (and it is a fact) that Smith's official narrative about 1820 included circumstances which occurred during Palmyra's revivals of 1824-25. Merging (conflating) circumstances from similar events that happened years apart will certainly confuse the historical record and will perplex anyone trying to sort out basic chronology. Nonetheless, conflation of actual circumstances from separate events is not the same as fraudulent invention of events that never occurred. Conflation also is not the combination of an actual event with a fictional event. Instead, it is very common for memoirs and autobiographies to merge similar events that actually occurred, due to the narrator's memory lapses or her/his intentional streamlining of the narrative to avoid repeating similar occurrences.[39]

[39] For example, Victor H. Matthews, A Brief History of Ancient Israel (Louisville, KY: Westminster/John Knox Press, 2002), 80 ("an unintentional conflation of events"); also Maurice Halbwachs, On Collective Memory, trans. by Lewis A. Coser (Chicago: University of Chicago Press, 1992), 83. Also see last paragraph of my note 206 for similar conflation of revivals by Mrs. Sarepta Marsh Baker and Reverend Marvin P. Blakeslee.


The location of the Smith's home during the time of the First Vision

- Wikipedia Main Article: First Vision–Dating_the_First_Vision Wikipedia Footnotes: First Vision–Notes A FAIR Opinion
4A

Local moves of the Smith family have also been used in attempts to identify the date of the vision. In 1838 Joseph Smith wrote that the First Vision occurred in "the second year after our removal to Manchester."

4B

The evidence for the date of this move has been interpreted by believers as supporting 1820 and by non-believers as supporting 1824.

  • Manchester land assessment records show an increase in assessed value of the Smith property in 1823. Because the tax assessment of the Smiths' Manchester land rose in 1823, critics argue that the Smiths completed their Manchester cabin in 1822, which suggests an approximate date of 1824 for the First Vision. Joseph Smith, Sr. was first taxed for Manchester land in 1820. In 1821 and 1822, the land was valued at $700, but in 1823, the property was assessed at $1000, which may indicate "that the Smiths had completed construction of their cabin and cleared a significant portion of their land" (Vogel, EMD, 3: 443–44).
  • In response, some Mormon apologists argue that in 1818, the Smiths mistakenly constructed a cabin 59 feet north of the actual property line (which would have been in Palmyra rather than Manchester) and the 1823 increase in the property assessment was related to the completion of a wood frame home on the Manchester side of the Palmyra-Manchester township line. The latter interpretation would lend support for dating the First Vision to 1820Ray (2002) , p. 4-5
  • For a counter argument—that there was a second cabin on the Smith property in Manchester—see Dan Vogel, EMD, 3: 416-19. Vogel argues that based on archaeological and documentary evidence, the Manchester cabin was constructed prior to the Smiths' building of their frame home. "To argue for the existence of only the Jennings cabin, which the Smiths inadvertently built on the Palmyra side of the township line, one must assume that the error was perpetuated not only by the Smiths but also by authorities in both counties. However, the existence of the names of Joseph Sr., Alvin, and Hyrum on the Palmyra road lists for 1820-22 strongly argues that both the Smiths and village authorities understood that the cabin was in Palmyra township."(419)
  • Note that it is pointed out that this data comes from "Mormon apologists" rather than "LDS scholars."
  •  References not included in the Wikipedia article
    The author omits mention that the 1820 U.S. Census, listed the Smiths in Farmington, which is now Manchester. off-site According to Wikipedia itself, the Town of Manchester was established from part of the Town of Farmington in 1821, and in 1822, the name was changed to "Manchester".
  • According to Lucy Mack Smith, by November 1822 [corrected to 1823] they had raised and were working to complete the frame house that replaced the log cabin. This occurs prior to Alvin's death, as recorded in Lucy's 1845 manuscript, "[W]hen the month of November 1822 [1823] arrived the House was raised and all the Materials procured for completing the building." Lucy Mack Smith, "History, 1845," quoted in Vogel, Early Mormon Documents 1:299.
  • First Vision/Smith family place of residence in 1820
4C

The LDS Church has canonized the 1838 account in which Joseph Smith said that this vision occurred "early in the spring of 1820."

  • Joseph Smith-History 1: 5
4D

Two LDS scholars, researching weather reports and maple sugar production records, argue that the most likely exact date for the First Vision was Sunday, March 26th, 1820.

  • The author's of the Meridian article are called "LDS researchers," rather than "LDS scholars." Real LDS scholars seem to be given the title "apologist" in this wiki article, while "researchers" are given the title "scholars."

Smith's accounts of the vision

- Wikipedia Main Article: First Vision–Smith's_accounts_of_the_First_Vision Wikipedia Footnotes: First Vision–Notes A FAIR Opinion
5A

What Joseph Smith said he saw during the first vision is recorded in several accounts that he wrote or dictated, as well as in interviews and reminiscences of those who said they heard the story:

On a beautiful, clear spring day,

  • Smith (1842b) , p. 728.
5B

Smith went to a clearing in a forested area, to a stump where he had left his axe the day before, and there knelt to pray.

  • Waite (1843) .
5C

He said this was the first time he had ever tried to pray out loud.

  • Smith (1842b) , p. 727.
5D

An 1832 account said that he "cried unto the Lord for mercy" for his sins.

  • Smith (1832) , p. 3.
5E

According to later accounts, he prayed, "O Lord, what church shall I join?"

  • Waite (1843) .
5F

His prayer was interrupted by an encounter with an evil spirit. According to an account from his diary, Smith stopped praying because his tongue became swollen in his mouth and because he heard a noise behind him like someone walking towards him. He tried to pray once more, and when he heard the noise grow louder, he sprang to his feet and looked around but saw no one. The third time he knelt to pray, his tongue was loosed and he received the vision.

  • Smith (1835) , p. 23.
  •  Violates Wikipedia: No Original Research off-site— Do not use unpublished facts, arguments, speculation, and ideas; and any unpublished analysis or synthesis of published material that serves to advance a position.
    Violated by COGDEN —Diff: off-site
    Joseph's diary entry 9 November 1835 (Monday) does not mention an "evil spirit":

I called upon the Lord for the first time, in the place above stated or in other words I made a fruitless attempt to p[r]ay, my toung seemed to be swolen in my mouth, so that I could not utter, I heard a noise behind me like some person walking towards me, I strove again to pray, but could not, the noise of walking seemed to draw nearer, I sprung up on my feet, and and looked around, but saw no person or thing that was calculated to produce the noise of walking, I kneeled again my mouth was opened and my toung liberated, and I called on the Lord in mighty prayer, a pillar of fire appeared above my head...
—Diary of Joseph Smith, Jr. (1835-1836)

  • Joseph's 1838 account refers to "the power of some actual being from the unseen world," but does not use the term "evil spirit."
  • See: First Vision/Accounts/1835
5G

In a later description of his encounter with the evil spirit, Smith said that when he first began to pray, he was immediately overcome by an evil "being from the unseen world" whose power was greater than that of any being he had previously felt.

  • Smith (1842c) , p. 748;
  • Pratt (1840) , p. 5.
5H

The spirit bound his tongue and covered him with a thick darkness, and he thought he would be destroyed.

  • Smith (1842c) , p. 748.
5I

Nevertheless, at his darkest moment, he summoned all his power to pray, and, as he felt ready to sink into oblivion, the vision rescued him.

  • Smith (1842c) , p. 748.
5J

Smith said he saw a pillar of "fire light," brighter than the noon-day sun, that slowly descended on him from above,

  • Smith (1832) , p. 3;
  • Smith (1842c) , p. 748.
  •  Violates Wikipedia: No Original Research off-site— Do not use unpublished facts, arguments, speculation, and ideas; and any unpublished analysis or synthesis of published material that serves to advance a position.
    Violated by COGDEN —Diff: off-site
    Note that the wiki article says "fire light." When looking at the original source, one sees that Joseph originally wrote the word "fire," then crossed it out and wrote the word "light." He did not say "fire light." From the 1832 account:

At about the age of twelve years my mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures...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 of fire light above the brightness of the sun at noon day come down from above and rested upon me...
—History of the Life of Joseph Smith (1832)

5K

growing in brightness as it descended, and lighting the entire area for some distance.

  • Pratt (1840) , p. 5.
5L

When the light reached the tops of the trees, Smith worried that the trees would catch fire, but they were not consumed, thus easing his fear that he too would be burned.

  • Pratt (1840) , p. 5;
  • 1835 , p. 24.
  •  Violates Wikipedia: Synthesis off-site: Do not put together information from multiple sources to reach a conclusion that is not stated explicitly by any of the sources.
    Violated by COGDEN —Diff: off-site
    The wiki author conflates a primary source and a secondary source and then amusingly concludes in a bit of original research that Joseph feared that "he too would be burned."
  • From Joseph's 1835 diary entry (primary source):

...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)

  • From Orson Pratt's 1840 pamphlet (secondary source):

He continued praying while the light appeared to be gradually descending towards him; and as it drew nearer, it increased in brightness and magnitude, so that by the time it reached the tops of the trees the whole wilderness, for some distance around, was illuminated in a most glorious and brilliant manner. He expected to have seen the leaves and boughs of the trees consumed as soon as the light came in contact with them, but perceiving that it did not produce that effect, he was encouraged with the hopes of being able to endure its presence.
—*A Interesting Account of Several Remarkable Visions

5M

The light reached the ground and enveloped him, causing a "peculiar sensation."

  • Pratt (1840) , p. 5
5N

Then "his mind was caught away from the natural objects with which he was surrounded; and he was enwrapped in a heavenly vision."

  • Pratt (1840) , p. 5;
  • Smith (1842a) , p. 706.
5O

While in the vision, he said he saw one or more "personages", who are described differently in Smith's various accounts. In one account, Smith said he "saw the Lord."

  • Smith (1832) , p. 3.
5P

In diary entries, he said he saw a "visitation of Angels"

  • Smith (1835) , p. 37.
5Q

or a "vision of angels" that included "a personage," and then "another personage" who testified that "Jesus Christ is the Son of God," as well as "many angels".

  • Smith (1835) , p. 24.
5R

In later accounts, Smith consistently said that he had seen two personages who appeared one after the other.

  • Neibaur (1844) ;
  • Waite (1843) .
5S

These personages "exactly resembled each other in their features or likeness."

  • Pratt (1840) , p. 5;
  • Smith (1842a) , p. 707.
5T

The first personage had "light complexion, blue eyes, a piece of white cloth drawn over his shoulders, his right arm bare."

  • Neibaur (1844) .
5U

One of the personages called Smith by name "and said, (pointing to the other), 'This is my beloved Son, hear him.'"

  • Smith (1842c) , p. 748.
5V

Most Latter Day Saints believe that these personages were God the Father and Jesus.

  • Taylor (1879) , p. 161. Taylor, who stated he had heard the story from Smith himself, said the personages were "the Lord" and "his Son Jesus."
5W

In one account, Smith said that the Lord told him his sins were forgiven, that he should obey the commandments, that the world was corrupt, and that the Second Coming was approaching.

  • 1832 , p. 3.
  • The article states "in one account," implying that it was only in the 1832 account.
  • From Joseph's 1835 diary entry:

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)

5X

Later accounts say that when the personages appeared, Smith asked them "O Lord, what church shall I join?"

  • Waite (1843) .
5Y

or "Must I join the Methodist Church?"

  • Neibaur 1844
5Z

In answer, he was told that "all religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of God as his church and kingdom."

  • Smith (1842a) , p. 707;
  • Pratt (1840) , p. 5.
5AA

All churches and their professors were "corrupt",

  • Waite (1843)
  • Smith (1842c) , p. 748.
5AB

and "all their creeds were an abomination in his sight."

  • Smith (1842c) , p. 748.
5AC

Smith was told not to join any of the churches, but that the "fulness of the gospel" would be known to him at a later time.

  • Smith (1842a) , p. 707;
  • Pratt (1840) , p. 5.
  • One account also said that "many other things did [the personage] say unto me which I cannot write at this time." Smith (1842c) , p. 748.</ref>
5AD

After the vision withdrew, Smith said he "came to myself" and found himself sprawled on his back.

  • Waite (1843) ;
  • Smith (1842c) , p. 748.

References

Wikipedia references for "First Vision"
  • Abanes, Richard, (2002), One Nation Under Gods: A History of the Mormon Church , New York: Four Walls Eight Windows .
  • Allen, James B., (1980), Emergence of a Fundamental: The Expanding Role of Joseph Smith's First Vision in Mormon Religious Thought off-site .
  • Allen, James B., (1966), The Significance of Joseph Smith's First Vision in Mormon Thought off-site .
  • Anderson, Richard Lloyd, Joseph Smith’s Testimony of the First Vision off-site .
  • Anderson, Richard Lloyd, (1969), Circumstantial Confirmation Of the first Vision Through Reminiscences off-site .
  • Backman, Milton V., Jr., (1969), Awakenings in the Burned-over District: New Light on the Historical Setting of the first Vision off-site .
  • Berge, Dale L., Archaeological Work at the Smith Log House off-site .
  • Bauder, Peter, Vogel, Dan (editor) (1834), Early Mormon Documents , Salt Lake City: Signature Books .
  • Bitton, Davis, (1994), Historical Dictionary of Mormonism , Metuchen, New Jersey: Scarecrow Press .
  • Brown, Matthew B., Historical or Hysterical— Anti-Mormons and Documentary Sources Foundation for Apologetic Information & Research off-site .
  • Bushman, Richard Lyman, (2005), Joseph Smith: Rough Stone Rolling , New York: Knopf .
  • Cowdery, Oliver, Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830–1844 , Salt Lake City: Deseret Book Company .
  • Cowdery, Oliver, (1834), Letter III off-site .
  • Cowdery, Oliver, (1835), Letter IV off-site .
  • Flake, Kathleen, (2004), The Politics of American Religious Identity: The Seating of Senator Reed Smoot, Mormon Apostle University of North Carolina Press .
  • Hill, Marvin S., (1980), The First Vision Controversy: A Critique and Reconciliation .
  • Howard, Richard P., (1980), Joseph Smith's First Vision: The RLDS Tradition off-site .
  • Howe, Eber Dudley, ed., The Mormon Creed off-site .
  • Jessee, Dean (1989), The Papers of Joseph Smith: Autobiographical and Historical Writings {{{pages}}}
  • Jessee, Dean C., (Spring, 1971), How Lovely was the Morning off-site .
  • Jessee, Dean C., (1969), Early Accounts of Joseph Smith's First Vision .
  • Mormon History off-site .
  • Mack, Solomon, (1811), A Narraitve [sic] of the Life of Solomon Mack Windsor: Solomon Mack off-site .
  • Matzko, John A., (2007), The Encounter of the Young Joseph Smith with Presbyterianism .
  • McKune, Joshua, Review of Mormonism: Rejoiner to Elder Cadwell off-site .
  • Neibaur, Alexander, (1841–48), Journal of Alexander Neibaur off-site .
  • Palmer, Grant H., (2002), An Insider's View of Mormon Origins Signature Books .
  • Phelps, W.W., ed., (1833), A Book of Commandments, for the Government of the Church of Christ , Zion: William Wines Phelps & Co. off-site .
  • Porter, Larry C., (1969), Reverend George Lane—Good "Gifts", Much "Grace", and Marked "Usefulness" off-site .
  • Pratt, Orson, (1840), A Interesting Account of Several Remarkable Visions, and of the Late Discovery of Ancient American Records , Edinburgh: Ballantyne and Hughes off-site .
  • Quinn, D. Michael, (1998), Early Mormonism and the Magic World View Signature Books .
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