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{{:Pergunta: O que é Brigham Young afirmou ter dito que leva a duvidar que ele negou a Primeira Visão?}} | {{:Pergunta: O que é Brigham Young afirmou ter dito que leva a duvidar que ele negou a Primeira Visão?}} |
It is claimed that President Brigham Young taught in an 1855 sermon that the Lord did not appear to Joseph Smith and forbid him from joining any of the religious denominations of his day, and that it was an "angel" who delivered this message instead. [1]
Note that the same critics also claim that Brigham Young never spoke about the First Vision at all:
An edited version of the 1855 sermon text—as it is presented by Church critics—reads as follows:
"The Lord did not come with the armies of heaven...But He did send His angel to...Joseph Smith Jun[ior]...and informed him that he should not join any of the religious sects of the day."[2]
A complete quotation of the relevant 1855 sermon text reads as follows (bolded words indicate anti-Mormon usage):
"the Lord sent forth His angel to reveal the truths of heaven as in times past, even as in ancient days. This should have been hailed as the greatest blessing which could have been bestowed upon any nation, kindred, tongue, or people. It should have been received with hearts of gratitude and gladness, praise and thanksgiving.
- But as it was in the days of our Savior, so was it in the advent of this new dispensation. It was not in accordance with the notions, traditions, and pre-conceived ideas of the American people. The messenger did not come to an eminent divine of any of the so-called orthodoxy, he did not adopt their interpretation of the Holy Scriptures. The Lord did not come with the armies of heaven, in power and great glory, nor send His messengers panoplied with aught else than the truth of heaven, to communicate to the meek[,] the lowly, the youth of humble origin, the sincere enquirer after the knowledge of God. But He did send His angel to this same obscure person, Joseph Smith Jun., who afterwards became a Prophet, Seer, and Revelator, and informed him that he should not join any of the religious sects of the day, for they were all wrong; that they were following the precepts of men instead of the Lord Jesus; that He had a work for him to perform, inasmuch as he should prove faithful before Him."
The portion of the second paragraph that critics focus on in their argumentation contains distinct themes found in the official, previously-published history of Joseph Smith. It is, therefore, necessary to exvaluate President's Young's remarks in that light. Consider the following comparison of texts -
Since President Young was obviously drawing his ideas from the official, published First Vision text it is reasonable to propose that he was referring to a completely different event after the comma that follows the word "Revelator" . . . while still referring to the "He" at the beginning of the sentence. Hence, "He" (the Lord) send His angel (Moroni) to Joseph Smith but "He" also—ON A DIFFERENT OCCASION—told Joseph Smith not to join any of the churches.
It should be noted that this sermon was not primarily about the foundational events of Mormonism, but about the United States government and its treatment of the Saints. President Young's remarks on foundational events were incidental, not central, to his message. It should also be pointed out that President Young did not personally deliver this sermon, but had Thomas Bullock read it to the audience which had assembled in the Salt Lake City tabernacle. Bullock served as a scribe on the Joseph Smith history project between 1845 and 1856. It is likely, therefore, that when Bullock delivered President Young's sermon in 1855 he was aware of the First Vision accounts found within the previously-published Joseph Smith history.
It should also be remembered that long before President Brigham Young's 1855 sermon was delivered in Salt Lake City his subordinates in the Quorum of the Twelve Apostles had published the First Vision story on nine different occasions: (Orson Pratt - 1840, 1850, 1851); (Orson Hyde - 1842); (John E. Page - 1844); (John Taylor - 1850); (Lorenzo Snow - 1850); (Franklin D. Richards - 1851, 1852). It is doubtful that President Young would have remained ignorant of these publications and their content. In fact, it is known that Elder Lorenzo Snow wrote to President Young on 1 November 1850 and mentioned explicitly that his publication contained accounts of "visions of Joseph" - including the First Vision story.[3]
The charge that President Brigham Young said an angel inaugurated the last dispensation instead of Deity cannot be supported. Evidence suggests that President Young's 1855 sermon is closely paraphrasing distinct First Vision story elements that were publicly available to all of the Saints in 1842.
Günther Juncker (no momento da redação deste texto), Mestre em Divindade candidato na Trinity Evangelical Divinity School:
Desconhecido para muitos, os primeiros Padres da Igreja, muitas vezes se referiu a Jesus como um anjo. E deram-lhe esta denominação muito antes dos (alegados) distorções de Constantino, as controvérsias, os Conselhos e credos .... a palavra do anjo tem uma reivindicação prima facie para ser um primitivo, se não uma apostólica, título cristológico. Antes de pronunciar a sentença sobre os Padres, os homens que muitas vezes eram muito perto de apóstolos e testemunhas oculares do primeiro século, podemos lembrar que na antiguidade a palavra "anjo" tinha um campo semântico mais amplo do que actualmente. Quando pensamos em anjos, pensamos imediatamente de super-humano, espíritos sem corpo, os quais foram criados e alguns dos quais caíram com Satanás em sua rebelião. Mas na Antiguidade a palavra "anjo" significa "mensageiro". Era essencialmente um funcional (por oposição a um ontológica) descrição e, assim, poderia se referir a mensageiros que estavam humano, angelical, ou divino (o mais conhecido sendo o último Hermes, "o deus mensageiro"). Da mesma forma nas Escrituras, tanto no OT e do NT, o anjo termo refere-se humano, bem como a mensageiros angelicais.[4]
What about the term "angel"? Is there anything wrong with Brigham Young or others using that term to refer to Jesus Christ? Malachi spoke of the Lord as the "messenger of the covenant whom ye delight in." (Mal.3:1) The word translated "messenger" is the Hebrew mal'ak which can also be translated as "an angel."[5] The Septugint of Isaiah 9:6, traditionally thought by Christians to refer to Christ speaks of the "messenger of great counsel." This term for Jesus was frequently used by early Christians. Eusebius stated that Christ "was the first and only begotten of God; the commander-in-chief of the spiritual and immortal host of heaven; the angel of mighty counsel; the agent of the ineffable purpose of the Father." [6] The Martyrdom and Ascension of Isaiah (an apocryphal work, thought to have been written before the fourth century states that when Christ descended to earth he "made himself like the angels of the air, that he was like one of them." [7] The Epistula Apostolorum (another important early Christian work, thought to have been written by 2nd Century Christians quotes the resurrected Jesus as saying,"I became like an angel to the angels...I myself was a servant for myself, and in the form of the image of an angel; so will I do after I have gone to my Father." [8] At least the use of the term "angel" in Christianity does not seem unknown.
How did Joseph Smith understand the term "angel"? One revelation calls Jesus Christ "the messenger of salvation" (D&C 93:8) Another states,"For in the Beginning was the Word, even the Son, who is made flesh, and sent unto us by the will of the Father." (JST John 1:16). The Father sends Jesus because he is the angel of salvation. Joseph Smith himself taught that angels of God are resurrected beings who have bodies of flesh and bone. [9] "Jesus Christ became a ministering spirit (while his body was lying in the supulchre) to the spirits in prison...After His resurrection He appeared as an angel to His disciples." [10] In Mormon theology the term "angel" has a unique doctrinal significance.
Since Joseph Smith frequently taught this doctrine, is it any wonder that those who knew him best (Brigham Young, Orson Pratt, Heber C. Kimball, George A. Smith, etc.), would frequently refer to the Lord's visit to Joseph Smith as the visit of an angel (i.e. a resurrected personage of flesh and bone)?
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