Religious confusion

"by searching the scriptures I found that mankind did not come unto the Lord"

Did Joseph Smith decide that all churches were wrong before he received the First Vision?

Introduction to Criticism

Critics claim that there is a contradiction between the 1832 account of Joseph Smith's First Vision and the rest of his first-hand accounts. They also claim that the same contradiction occurs internally in the 1838 account. It is alleged that Joseph Smith concluded prior to going to the grove of trees to pray that all the denominations on the earth were false. This supposedly contradicts the 1835 and 1838 accounts in which Joseph expresses doubt as to which Church was true prior to going to the grove.

In his 1832 history, Joseph Smith said:

I found [by searching the scriptures] that mankind did not come unto the Lord but that they 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

In his 1835 account, Joseph Smith said, "I knew not who [of the denominations] was right or who was wrong."

In his 1838 account of the Vision, Joseph writes:

9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.

10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be aright, which is it, and how shall I know it?

18 My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join.

19 I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: "they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof."

The 1832 account then, according to some critics, contradicts the 1835 and 1838 account in that Joseph had already determined before seeing God and Jesus that there was no true Church and thus the only motive for going to the grove in the 1832 account would be to obtain a forgiveness of sins and not to find the true Church.

Author J.B. Haws describes the criticism as it relates to the 1838 account specifically:

Here is the essence of that trouble, as some have seen it. In Joseph’s 1838–39 dictated account (the account that would eventually find its way into the LDS Church’s canon as the official Joseph Smith—History), he described his youthful confusion about the competing religious sects that he encountered in these words: "In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together?" (Joseph Smith History 1:10). According to this narrative, it seems that fourteen-year-old Joseph had already considered the possibility that all churches could be "wrong together." Yet only eight verses later (by the account’s current scriptural format), Joseph reported what seems like surprise in response to the divine injunction that he must join no church, "for they were all wrong"—and "it had never entered into [his] heart that all were wrong" (JS—H 1:18–19). But didn’t we just read that the "all were wrong" possibility had entered his heart in verse 10? Why such an apparently careless and contradictory oversight in the narrative?^[16]

Critics claim that this is a contradiction and evidence that the First Vision story evolved over time.

Such a claim is a false dilemma, as we will now see.

Response to Criticism

Forgiveness of Sins = Finding the Right Church

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[17] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church. Thus even if Joseph's main emphasis is forgiveness of sins in the 1832 account, that doesn't mean he's not talking about what Church is true.

A close reading of The 1832 and 1838 Accounts of Joseph Smith's First Vision, Matthew 15:8-9, and JST Psalm 14

Those critics who claim that Joseph is only speaking about the forgiveness of sins in the 1832 account are ignorant of the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of important scriptural passages quoted near the end of the account. Speaking about the condition of the world, Christ, speaking to Joseph, echoes Matthew 15:8-9:

the world lieth in sin and at 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 thir 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

'[T]hat which hath been spoken by the mouth of the prophets and Apostles' might easily refer to an apostasy and restoration.

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[18]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[19] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[20]

"The 1838-39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of 'their teachers' who 'are workers of iniquity.'"^[21] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine. Under this understanding, the 1832 account of Joseph Smith's First Vision is giving implicit credence that Joseph was indeed seeking to know from God which Church to join because the teachers of other denominations had become corrupt.

Never Entered Into My Heart

Author Jim Bennet describes one approach that a person can take while seeking to reconcile this with their faith and that is to focus interpretation on the phrase "entered into my heart":

The key phrase is "entered into my heart."

We can have confidence in what Joseph means by this because it is not the only time he uses variations of this phrase. Here’s what he says about his experience reading James 1:5.

Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. [JSH 1:12, emphasis added]

This is a phrase Joseph uses to describe something more powerful than mere intellectual assent. He’s describing a spiritual experience, where the feelings of the heart complement and contribute to clarity of mind. It’s a concept that shows up in the Doctrine and Covenants, too:

Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.

Now, behold, this is the spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground. [D&C 8:2-3, emphasis added]

Joseph had clearly considered the possibility all churches were in error in verse 10 (and in the 1832 account,) but the idea hadn’t really sunk in – i.e. entered into his heart – until after verse 18.

I think all of us have had this experience – things happen that we choose not to believe. Even when we have solid information, we don’t allow our intellectual knowledge to become wisdom and "enter into our hearts." He’s describing the very human process of denial, much like Amulek from the Book of Mormon, who once said of his own testimony, "I knew concerning these things, yet I would not know." (Alma 10:6)

Make up your mind, Amulek! Did you know or didn’t you know?! That’s a direct contradiction!

In the case of "Forgiveness of Sins v. Which Church is True,"... Joseph was preoccupied with what he needed to do to prepare to meet God. You see that in all of Joseph’s firsthand accounts.

"[M]y mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul," he wrote in 1832. "I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces;" he wrote in 1835. "My mind was called up to serious reflection and great uneasiness... my feelings were deep and often poignant... What is to be done?" he wrote in 1838. "I began to reflect upon the importance of being prepared for a future [i.e. eternal] state," he wrote in 1842. These are different words, to be sure, but there’s no mistaking the commonality of their underlying meaning. I believe that all these accounts show that Joseph’s deepest desire was to know what he had to do to be saved. That was the one and only item on his agenda in the Sacred Grove.

The question he asked, then, about which church he should join tells us about young Joseph’s theological assumptions. It’s clear in all accounts that salvation and church membership were inextricably linked in his mind. Even in 1832, where he doesn’t specify what question he asked the Lord before his sins were forgiven, he goes on at great length about his concern for the error he sees in all the churches.The possibility that a church might not be necessary doesn’t seem to occur to Joseph, nor would it have been likely to occur to anyone in the early 19th Century. Christ without a church in 1820? Who could imagine such heresy? Certainly not an illiterate farmboy who, at that point, had no inkling what the Lord had in store for him.

In Joseph’s mind, "which church is the right one" and "how can I get my sins forgiven" were variations on the same theme, and only minor variations at that. Rather than show inconsistency, the two accounts are remarkably united in their depiction of Joseph’s concern for his soul and his assumptions about what was necessary to save it.

So with that understanding, the apparent contradiction about whether or not he had decided that all the churches were wrong prior to praying becomes far less problematic. The 1832 account spends more time detailing the specific problems with all the churches than the 1838 account, indicating that Joseph still believed in the importance of joining a church to gain access to the Atonement. True, he doesn’t explicitly say that any church membership is necessary, but he didn’t have to – those reading his account in the 19th Century would have had the same assumptions, and neither Joseph nor his audience would have even considered the modern/post-modern idea of an effectual Christian life outside the boundaries of organized religion. Even if all the churches were wrong to one degree or another, surely Joseph would still have felt it necessary to join the best one... ^[22]

For I Supposed that One of Them Were So

Speficially addressing the passages from JS History 1: 10 and 18, J.B. Haws wrote:

In a draft of Joseph Smith’s history that was written sometime in 1840–41 by scribe Howard Coray (but only essentially rediscovered in the Church’s archival holdings in 2005), the corresponding passage reads differently:

Joseph Smith—History 1:18–19

I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. I was answered that I must join none of them, for they were all wrong . . .

Howard Coray’s 1839–41 history (labeled Draft 3 in Histories, Volume 1 of The Joseph Smith Papers)

I asked the Personages who stood in the light; Which of the sects were right. (for I supposed that one of them were so.) and which I should join. I was answered "join none of them; they are all are wrong . . ."

Coray’s version suggests that Joseph still "supposed"—still believed, still considered it most likely—that one of the sects was right, even if he had considered the possibility that such was not the case. Thanks to the careful editorial scrutiny of The Joseph Smith Papers scholars, it is apparent that Coray’s draft was written after the draft of Joseph Smith’s history (labeled Draft 2 in the handwriting of James Mulholland) that was eventually published in the Times and Seasons and then the Pearl of Great Price. The Joseph Smith Papers volume editors note that, "for whatever reason," Joseph Smith chose that Draft 2 (Mulholland) version for eventual publication, even though there is evidence to suggest that Coray transcribed as Joseph "read aloud from Draft 2 in the large manuscript volume, directing editorial changes as he read." With that background in mind, the parallel phrases above suggest an affinity of sentiment, such that the phrase "it had never entered into my heart" meant, essentially, "I [still] supposed one of them were [right]"—which reinforces the reading that Joseph held out hope in his heart that he would be pointed to the true denomination.^{[16]:99–100}

Looking at Antecedents

Haws describes another way to view both the 1832 account and 1838 account:

One minor drawback in reading Joseph Smith’s history in its current scriptural format is that the verse divisions might inadvertently separate his thoughts too starkly. Because of that potential challenge, the second possibility proposed here is that the contradiction between verses 10 and 18 might simply be a question of antecedents in verse 10. Thus one final alternate reading (and reconciliation) of those verses becomes clearer in the paragraph format of the Draft 2 (Mulholland) manuscript version of Joseph Smith’s history. In what is now verse 9 in the Pearl of Great Price version, Joseph describes the furious activity of three named denominations: the Presbyterians, the Baptists, and the Methodists. Those were the major players in the religious competition that was all around him in that region of New York. And those three groups preached, importantly, distinct soteriological visions of Christianity. If, however, verse 10 is not seen as completely separate from verse 9, then we might understand Joseph’s questions as being much more specific.

Here is how the passage appears in Draft 2 (Mulholland) of Joseph Smith’s history:

My mind at different times was greatly excited for the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all their powers of either reason or sophistry to prove their errors, or at least to make the people think they were in error. On the other hand the Baptists and Methodists in their turn were equally Zealous in endeavoring to establish their own tenets and disprove all others.

In the midst of this war of words, and tumult of opinions, I often said to myself, what is to be done? Who of all these parties are right? Or are they all wrong together? and if any one of them be right which is it? And how shall I know it?

Read in that way, new attention to the determiners and pronouns might be in order. Which of all of these parties—that is, the Presbyterians, Baptists, or Methodists—is right? Or are they—Presbyterians, Baptists, Methodists— all wrong together? If any of them—Presbyterians, Baptists, Methodists—be right, which is it? It seems reasonable to conclude that Joseph wondered not about the possibility that there was no true religion on the earth, but only that the principal religions represented in his area might all be wrong. Hence, his crucial question—his "object in going to enquire of the Lord"— was "to know which of all the sects was right," and perhaps it was the subsequent instruction to join no sect anywhere ("for they were all wrong") that would have been surprising; in that case, this latter possibility was the one that had never entered into his heart.

Again, this is only suggested as one way to read the text—but it is one that also seems to fit with a telling line in the earliest known written account of the First Vision, one from 1832 that Joseph Smith partly dictated and partly wrote. The key is something he stated about personal familiarity:

In that 1832 history, Joseph wrote in his own hand:

At about the age of twelve years my mind become seriously [impressed] with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of differant denominations led me to marvel exceedingly for I discovered that <they did not adorn> instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul . . .

The fact that his conclusions were based on an "intimate acquaintance with those of differant denominations" should not be overlooked. His subsequent recollections do seem to reflect an expanded understanding of a broader apostasy: "by searching the scriptures I found that mand <mankind> did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament." Yet his choice of words ("no society or denomination") and his declaration that "I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy" seem to reflect his discouragement with his local options and his growing assurance that only divine intervention could help him transcend that confusion.

It may, then, have been the sheer universality of the apostasy ("join none of them") that had not entered into his heart. It may have been Joseph Smith’s original hope and assumption, as expressed in the Howard Coray draft, that "one of them were" right, even if he had considered the theoretical possibility that the three denominations with which he had "intimate acquaintance" were all "wrong together" and that he would have to seek a religious home among another, less familiar one of "all the sects."^{[16]:101–102}

Getting Rid of Any Doubt

If you had come to the conclusion that mankind has apostatized from the true faith, and you suddenly found Jesus standing in front of you, wouldn't you ask Him if any of those churches was the correct one? Or would you simply tell Him, "never mind, I already figured it out for myself"?

Simply Misremembering

Could it be that Joseph simply misremembered? Why must one automatically have to be assumed that he was simply embellishing the story?

Conclusion

There are several interpretive possibilities for the supposed discrepancies between the accounts. Is it possible that Joseph Smith contradicted himself? Certainly. But it only remains just that: a possibility—one interpretive option among others. If we presume that Joseph was lying, our hostile reading will lead us to pick this option. If we grant that Joseph might be telling the truth, the other options will not be summarily rejected.

How could Joseph Smith come to the conclusion that all churches were wrong on his own?

Joseph was in doubt as to what his duty was regarding joining a church

The answer to this apparent contradiction lies in a detailed examination of relevant texts. It is important to first compare Joseph Smith’s November 1832 text (which is in his own handwriting) with a newspaper article printed earlier that same year which refers to the Prophet’s inaugural religious experiences.

1832 (February): "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" (Fredonia Censor).

1832 (November): "my intimate acquaintance with those of different denominations . . . . by searching the scriptures I found that mankind did not come unto the Lord but that they 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" (handwritten account by Joseph Smith).^[23]

Joseph Smith concluded that none of the denominations with which he had acquaintance was built upon the New Testament gospel

When both of these texts are taken into consideration the following storyline suggests itself: Joseph Smith had come to the conclusion, through personal scripture study, that none of the denominations WITH WHICH HE HAD AN INTIMATE ACQUAINTANCE was built upon the New Testament gospel. He prayed for guidance because he was "in doubt what his duty was." This doubt is obliquely referred to again in Oliver Cowdery’s February 1835 Messenger and Advocate partial First Vision recital where he said that because of the religious excitement the Prophet had "determination to know for himself of the certainty and reality of pure and holy religion."^[24]

Doubt is present again in the Prophet’s November 1835 diary entry: "I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequences."^[25] So the conclusion this fourteen-year-old boy had reached through personal scripture study did not altogether solve his dilemma. In fact, in the May 1838 account he clarifies that because of his youth and inexperience in life he could not make an absolute decision with regard to this matter: "it was impossible for a person young as I was and so unacquainted with men and things to come to any certain conclusion who was right, and who was wrong"; "I often said to myself, what is to be done? Who of all these parties are right? Or, are they all wrong together? If any one of them be right which is it, and how shall I know it?"; "if any person needed wisdom from God I did, for how to act I did not know, and unless I could get more wisdom than I then had [I] would never know."

Joseph wanted to know which of the many hundreds of denominations on earth was the correct one

Orson Pratt’s 1840 First Vision account helps to explain why the ‘Joseph-decided-every-existing-church-was-wrong’ theory cannot possibly be valid. Elder Pratt reports, "He then reflected upon the immense number of doctrines now in the world which had given rise to many hundreds of different denominations. The great question to be decided in his mind was—if any one of these denominations be the Church of Christ, which one is it?" This expansive view is reflected in the Prophet’s 1838 account. There he states, "My object in going to enquire of the Lord was to know which of all the sects was right that I might know which to join. No sooner therefore did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong) and which I should join."

"I cried unto the Lord for mercy"

Why does Joseph Smith state in his 1832 First Vision account that he was in his "16th year" of age?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

Joseph's 1832 account states the "16th year" of his age in the handwriting of Frederick G. Williams

In Joseph Smith's 1832 First Vision recital he said that he was "in the 16th year of [his] age" when the manifestation took place but in all other accounts in which he mentions his age, he was in his "fifteenth year."

• Is this evidence that the Prophet's story evolved over time, and was thus a fabrication to begin with?

The only First Vision account that provided a different age was the 1832 account written in Joseph Smith's own handwriting. In 1832, 12 years after the First Vision, Joseph wrote, "we were deprived of the bennifit of an education suffice it to say I was mearly instructid in reading and writing and the ground rules of Arithmatic which constuted my whole literary acquirements."

Although the portion of Joseph's 1832 history is in his own handwriting, the text insertion of "in the 16th year of my age" was in the handwriting of Frederick G. Williams, Joseph's scribe. It is likely that Joseph's dating schemes were slightly off when he dictated his age to Williams, many years afte the fact. There is nothing nefarious in Joseph Smith correcting his own slight mathematical miscalculations.

Two years later, Oliver Cowdery had Joseph's 1832 history in his possession when he began publishing history of the Church in late 1834 in the Latter-day Saints' Messenger and Advocate. Oliver clearly established Joseph's age as 14 ("the 15th year of his life") during the period of religious excitement (although Oliver ultimately never described the actual First Vision at this time). Once the date of the First Vision was correctly established it remained steady throughout all subsequent recitals as the "15th year" or "age 14."

Are the ages stated in Joseph's accounts of the First Vision "all over the place?"

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

All other accounts except the 1832 one state Joseph's age as 14 or that he was in his "fifteenth year"

The ages are not, as one critic states, "all over the place." ^[26] The only account produced by Joseph Smith that indicated a different age was the 1832 account (age 15 rather than 14, based upon a text insertion above the line by Frederick G. Williams after Joseph had already written his account). All remaining accounts indicate age 14 (the "15th" year).

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

In the 1832 history, the farther back in time Joseph Smith goes, the more inexact Joseph's dating scheme becomes

The 'one-year-off-the mark' dating anomaly of the 1832 First Vision account can best be understood by taking a look at all of the dates and time frame indicators that are provided within the document. It can then be seen that the farther back in time Joseph Smith goes, the more inexact his dating scheme becomes.

Notice that the date of the First Vision is an above-the-line insertion in the handwriting of Frederick G. Williams, meaning that it was not placed in the text initially but was added at a later time than the creation of the main text.

(17 years back in time)

"at the age of about ten years my father Joseph Smith Sr. moved to Palmyra" [23 Dec. 1815 – 23 Dec. 1816]

(15 years back in time)

"At about the age of twelve years my mind become seriously impressed" [23 Dec. 1817 – 23 Dec. 1818]

(12 years back in time)

"from the age of twelve years to fifteen I pondered many things in my heart" [23 Dec. 1817 – 23 Dec. 1821]

"while in <the> attitude of calling upon the Lord <in the 16th year of my age> a pillar of fire" [23 Dec. 1820 – 23 Dec. 1821]

for many days

about that time

after many days

(7 years back in time)

when I was seventeen years of age I called again upon the Lord . . . [and an] angel [appeared]. . . . it was on the 22d day of Sept. AD 1822

(5 years back in time)

the plates [I] obtained them not until I was twenty one years of age

in this year I was married . . . 18th [of] January AD 1827

on the 22d day of Sept of this same year I obtained the plates

in December following we moved to Susquehanna

Joseph Smith: "I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements"

We should carefully note that Joseph Smith correctly stated that he was "seventeen years of age" when the angel Moroni appeared to him on 22 September 1823, he got the time of that manifestation wrong by one year. A clue as to why this incorrect date was placed by the Prophet in this historical account can be found right in the 1832 document itself. Near the beginning of the narrative Joseph writes: "being in indigent circumstances [we] were obliged to labor hard for the support of a large family having nine children. And as it required the exertions of all that were able to render any assistance for the support of the family therefore we were deprived of the benefit of an education. Suffice it to say [that] I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements". Elder Orson Pratt once asked rhetorical questions of the Prophet to illustrate his meager level of formal education: "Had you been to college? No. Had you studied in any seminary of learning? No. Did you know how to read? Yes. How to write? Yes. Did you understand much about arithmetic? No. About grammar? No. Did you understand all the branches of education which are generally taught in our common schools? No." (Journal of Discourses, 7:220-21). And when Elder Pratt wrote specifically about the First Vision he was even more specific about the level of the Prophet's math skills, saying that he had "a very limited understanding of the elementary rules of arithmetic." (Orson Pratt, An Interesting Account of Several Remarkable Visions [Edinburgh, Scotland: Ballantyne and Hughes, 1840],—-).

In the 1838 history, Joseph got the year of his own brother's death wrong

The 1832 history is not the only one where the Prophet made a dating mistake that was one year off the mark. He did the same thing when he created the 1838 Church history, but this time he got the year of his own brother's death wrong. He erroneously remembered that it was 1824 instead of 1823. The significant thing about this particular dating blunder is that four years after the Prophet recorded the initial information he came to the realization that it was not correct and had his scribe, Willard Richards, make the appropriate adjustment. Perhaps the problem with the date was brought to the Prophet's attention by a member of his own family after the information had been printed and made available for public perusal [publication in May 1842; correction in December 1842].

Initial Manuscript Record (2 May 1838)

Alvin (who is now dead)

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin.

Publication ( 15 March 1842 / 2 May 1842)

Alvin, (who is now dead) (Times and Seasons, vol. 3, no. 10, 15 March 1842, 727).

In the year eighteen hundred and twenty-four my father's family met with a great affliction by the death of my eldest brother Alvin. (Times and Seasons, vol. 3, no. 13, 2 May 1842, 772).

Post-Publication Manuscript Correction (2 December 1842)

Alvin (who <died Nov. 19th: 1823 in the 25 year of his age.> is now dead) [the last three words are stricken out]

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin. [this year designation was not corrected by Willard Richards - whose editorial additions and notes end before this point in the manuscript]

A similar type of dating correction scenario, as mentioned above, may have taken place in connection with the 1832 history. Oliver Cowdery claimed that he had the Prophet's help in creating his December 1834 Church history article and despite the fact that he had the erroneously-dated 1832 document sitting in front of him [see paper on this subject] he provided the correct year for the Prophet's First Vision - "in the 15th year of his life" (i.e., between 23 December 1819 and 23 December 1820). And just nine months later the Prophet himself was telling a non-Mormon that the First Vision took place when he was "about 14 years old" (Joseph Smith diary, 9 November 1835).

Is there a case where Joseph stated that his age was 17 rather than 14 at the time of the First Vision?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

Some critics think so: One case in which the age in an 1835 account was mistakenly stated as age 17

An image from "mormoninfographics" is in circulation on the internet which mistakenly states that Joseph claimed that he was age 17 when the First Vision occurred. However, this was a misreading of Joseph Smith's 1835 journal entry, which clearly states that Joseph was age 14 at the time of the first vision, and age 17 at the time of Moroni's visit.

An anti-Mormon "mormoninfographic" which attempts to demonstrate that the ages of the first vision accounts are different. Since this was posted, the owner of "mormoninfographics" acknowledged and corrected this mistake by removing all of the ages from this particular graphic. ^[27]

Why is Joseph Smith's struggle with Satan not mentioned in the 1832 account of the First Vision?

Joseph Smith says in the official Church history account of the First Vision that directly before the theophany occurred he had a struggle with Satan, but this struggle is not mentioned in his 1832 recital of the experience

Is this evidence that this visionary tale evolved over time by becoming more dramatic and elaborate?

The 'struggle' motif is absent from the first known self-written account of the Prophet's visionary experience (1832) but it is also absent from his self-written Wentworth Letter account (1842). It is clear from the available documentary evidence that the Prophet did not feel constrained by the arbitrary rule of his modern critics that he must include every aspect of his First Vision story in every single retelling of it, and no reasonable person should be bothered that he doesn't.

The following timeline displays the 'struggle' material found in First Vision recitals that were produced during the Prophet's lifetime. The corresponding text from the 1832 document is also provided for purposes of comparison.

It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it

Several observations about the information presented below may prove useful.

• It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it - even after the official Church history account was written down (1838) and published (1842). He opted not to speak about that aspect of the story in the Wentworth Letter (1842), in a speech given before the Saints at the Nauvoo Temple (1843), and also when he conducted an interview with a non-Mormon newspaper editor (1843). Yet, he did briefly refer to that part of the story in a subsequent private conversation with a convert (1844).

• A careful comparison of texts indicates that the Prophet's Wentworth Letter was likely constructed by utilizing the content of Orson Pratt’s Interesting Account pamphlet.^[28] But even though Elder Pratt’s account refers directly to the 'struggle' theme, Joseph Smith chose not to include it within the Wentworth Letter.

• Even after Joseph Smith revealed details about his 'struggle' with the Adversary he did not include some of them in subsequent accounts. For instance, in 1835 he told of hearing somebody walking up behind him but this detail didn't ever appear again in the known recitals. Gathering darkness and the dread of sudden destruction are mentioned in the official 1838 rendering of events but then it disappears and is not seen in any later sources which were produced during the Prophet's lifetime.

September–November 1832

I cried unto the Lord for mercy. . . and while in the attitude of calling upon the Lord . . . a pillar of fire [or] light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God.

9 November 1835

I called on the Lord for the first time in the place above stated, or in other words, I made a fruitless attempt to pray. My tongue seemed to be swollen in my mouth, so that I could not utter. I heard a noise behind me like some one walking towards me. I strove again to pray, but could not. The noise of walking seemed to draw nearer. I sprang upon my feet and looked round, but saw no person or thing that was calculated to produce the noise of walking. I kneeled again, my mouth was opened and my tongue loosed. I called on the Lord in mighty prayer. A pillar of fire appeared above my head, which presently rested down upon me and filled me with unspeakable joy.

2 May 1838

I kneeled down and began to offer up the desires of my heart to God, I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me and had such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin but to the power of some actual being from the unseen world who had such a marvelous power as I had never before felt in any being, just at this moment of great alarm I saw a pillar of light exactly over my head above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound.

September 1840

He therefore, retired to a secret place in a grove, but a short distance from his father's house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind, and he was enabled to pray in feverency of the spirit, and in faith. And while thus pouring out his soul, anxiously desiring an answer from God, he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him.

June 1841

He, therefore, retired to a secret place, in a grove, but a short distance from his father's house, and knelt down and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him. The adversary benighted his mind with doubts, and brought to his soul all kinds of improper pictures and tried to hinder him in his efforts and the accomplishment of his goal. However, the overflowing mercy of God came to buoy him up, and gave new impulse and momentum to his dwindling strength. Soon the dark clouds disappeared, and light and peace filled his troubled heart. And again he called upon the Lord with renewed faith and spiritual strength. At this sacred moment his mind was caught away from the natural objects with which he was surrounded, and he was enwrapped in a heavenly vision.

1 March 1842

I retired to a secret place in a grove and began to call upon the Lord, while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision.

11 June 1843

he went into the grove & enquired of the Lord which of all the sects were right.

29 August 1843

I kneeled down, and prayed, saying, O Lord, what Church shall I join? Directly I saw a light.

24 May 1844

Went into the Wood to pray, kneels himself down, his tongue was close[d,] cleave[t]h to his roof—could utter not a word, felt easier after awhile—saw a fire toward heaven came near and nearer. . . . the fire drew nigher, rested upon the tree, enveloped him[, and] comforted [him].

Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Why does Joseph Smith's 1832 account of the First Vision not mention two personages?

Although the 1832 account does not specifically indicate that the Father appeared, He is mentioned

The theophany portion of the 1832 account does not specifically indicate that the Father appeared to Joseph Smith together with Jesus Christ. The relevant text (in its original form) reads as follows:

a piller of fire light above the brightness of the sun at noon day c[a]me 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 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.^[29]

Even though the Savior makes a direct reference to the Father there is no indication in this portion of the 1832 document that God appeared to Joseph Smith alongside His Son.

The same pattern exists in the Book of Mormon with Lehi's vision of God on His throne

This type of pattern is seen in the Book of Mormon, translated in 1829: The Book of Mormon begins (1 Nephi 1꞉8-10) with Lehi's vision of God on His throne. One [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both God the Father and Christ.

Is there any reference to God the Father being present in Joseph Smith's 1832 account?

Pearl of Great Price Central, Joseph Smith - History Insight #9: Did Both the Father and the Son Appear to Joseph Smith in the First Vision?

A significant phrase in the introductory paragraph is associated with the First Vision: "receiving the testimony from on high"

There is a very significant phrase located in the introductory paragraph of the Prophet's historical narrative. There he indicates that the 1832 document is . . .

A History of the life of Joseph Smith Jr. an account of his marvilous experience and of all the mighty acts which he doeth in the name of Jesus Ch[r]ist the son of the living God of whom he beareth record and also an account of the rise of the church of Christ in the eve of time according as the Lord brough<t> [it] forth and established [it] by his hand <firstly> he receiving the testamony from on high secondly the ministering of Angels thirdly the reception of the holy Priesthood by the ministring of Aangels to adminster the letter of the Gospel—<—the Law and commandments as they were given unto him—>and the ordinencs, forthly a confirmation and reception of the high Priesthood after the holy order of the son of the living God.

This paragraph not only introduces the document with a heavy emphasis on the Son of God but it also chronologically outlines four inaugural events of the Restoration.

FIRST: Reception of "the testimony from on high"—First Vision

SECOND: The "ministering of angels"—Moroni visitations

THIRD: Reception of the Holy Priesthood to administer the letter of the gospel—Aaronic priesthood

FOURTH: Reception of the High Priesthood after the order of the Son—Melchizedek priesthood

This 1832 phraseology corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove

The significant phrase in the introductory paragraph is the one associated with the First Vision—"receiving the testimony from on high" (spelling standardized). When this phrase is placed in conjunction with the Prophet's 1835 and 1838 accounts of the First Vision it becomes obvious that the 1832 phraseology closely corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove.

(1832 ACCOUNT)

firstly . . . receiving the testimony from on high

(1835 ACCOUNT)

He [God the Father] testified unto me that Jesus Christ is the Son of God

(1838 ACCOUNT)

[He] said...This is my beloved Son

The Father's identification of Jesus Christ as His Son was His "testimony" of Him.

Critics have objected that—in their minds—the phrase "from on high" cannot be so easily equated with God the Father. But there is a sizable amount of corroborating evidence for this idea. Consider the following points of connection.

• 3 Ne. 11:3, 5-7 - between April and June 1828

The Father's voice . . . came out of heaven [i.e., 'from on high'] and testified of His Beloved Son.

• D&C 20:16 - April 1830

Joseph Smith stated, "the Lord God has spoken it; and we . . . have heard . . . the words of the glorious Majesty on high."

• Matthew, Mark, Luke, 1 Peter - between 8 March 1831 and 24 March 1832

There are five New Testament scriptures (which Joseph Smith would have been familiar with from his work on the JST) that have distinct parallels to the First Vision story. Jesus Christ's Old World disciples heard the Father's voice come "from heaven" (Mt. 3:17; Mk. 1:11; Lk. 3:22; 2 Pt. 1:17-18) [i.e, 'from on high'] or "out of the cloud" (Mt. 17:5) [i.e., 'from on high'] and in each of these instances the Father testified of His Son and employed the same phraseology that Joseph Smith said He utilized during the First Vision

• JST John 1:18/19 - between 20 November 1831 and 16 February 1832

And no man hath seen God at any time, except he [i.e., God the Father] hath borne record of the Son.

• 1832 First Vision account - between 22 September 1832 and 27 November 1832

receiving the testimony from on high

• D&C 93:15 - 6 May 1833

Mention is made of the Father's voice being heard "out of heaven."

• Patriarchal Blessing - 9 December 1834

When the Prophet received his Patriarchal Blessing on 9 December 1834 he was reminded by the Patriarch (his father) that during his "youth" he had "heard [God's] voice from on high."

Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account

This chronological evidence points to the conclusion that Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account.

"The Lord opened the heavens and I saw the Lord"

There is another line from the 1832 account that may be referring to two people:

I was filled with the spirit of God, and the Lord opened the heavens upon me and I saw the Lord

It has been argued that the seperation of "Lord" into two may be referring to the Lord God [i.e., the Father] and the Lord Jesus Christ. Three pieces of evidence can be used to argue for this interpretation.

• Evidence #1 - The separation of "Lord" is used in scripture in Psalm 110:1 to refer to two distinct, divine individuals. As John Welch and James Allen have argued, if David can do this, so can Joseph.^[30] This connection becomes more plausible when we realize that Joseph would have either recently been working on or completed Psalms in his Inspired Translation of the Bible at this time.

Some critics have taken issue with this evidence for the interpretation—claiming that since Psalm 110:1 was originally written in Hebrew with two different words for Lord (rendering "Lord" and "LORD" in all caps for the second mention) that the argument fails.^[31]

Robert S. Boylan has responded by showing how Psalm 110:1 is the most quoted, echoed, and/or alluded to passage in the New Testament which Joseph would have been working on revising in his Inspired Translation of the Bible. He then shows that the revelations in Doctrine and Covenants leading up chronologically to the publication of the history containing the 1832 account of Joseph’s vision deliberately echo that verse (Doctrine and Covenants 20:24; 49:5-6; 76: 20, 23). If Joseph were familiar with that verse close to the publication of the account by way of the Old and/or New Testament and as echoed in his revelations published in the Doctrine and Covenants, it seems reasonable to assume that he could have used that verse as a template for rendering his account of events surrounding the First Vision.^[32] This is even if one mention is capitalized and the other not. If the structure is deliberate and clear (and it appears so), then it seems odd to be upset that Joseph doesn't use capitals for the second "Lord" he writes about.

• Evidence #2 - The successive appearance of personages in other accounts (such as the 1835 account).

The 1832 account may be read to have a successive appearance of personages, one after the other. This is strengthened by the 1835 accounts mention of successive appearance. Further evidence of this in the 1832 account may be that Joseph was "filled with the spirit of God" before he mentions "the Lord".

• Evidence #3 - Joseph used "Lord" to refer to God and not just Jesus Christ in the 1832 account.

Some have argued that the 8 uses of Lord in the 1832 account all refer to Jesus Christ.^[33] There are at least three references that may be read otherwise:

A History of the life of Joseph Smith Jr. an account of his marvilous [sic] experience and of all the mighty acts which he doeth in the name of Jesus Christ the son of the living God of whom he beareth record and also an account of the rise of the Church of Christ in the eve of time according as the Lord brought forth and established by his hand.

A separation of "Christ" and "the Lord." This is able to be read with Christ or the Father as the Lord.

My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith, and there was no society or denomination that was built upon the gospel of Jesus Christ as recorded in the New Testament.

Joseph may be referring to coming to the Lord (i.e., the Father) and the gospel of Christ.

The third plausible evidence of the Father as Lord is the ending of the account:

My soul was filled with love, and for many days I could rejoice with great joy. The Lord was with me, but I could find none that would believe the heavenly vision. Nevertheless, I pondered these things in my heart.

The reference here is vague enough that it cannot be conclusively read one way or the othe—especially with the just-cited mention of the Lord.

Why did the Prophet construct the 1832 narrative in a manner such as to exclude explicit mention of the Father's appearance?

Analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations

Since it can be concluded from the above documentary evidence that Joseph Smith did indeed make an oblique reference to the appearance of the Father in his 1832 history the question becomes—Why did the Prophet construct the 1832 narrative in the manner that he did (so as to exclude explicit mention of the Father's appearance)? A careful analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations. The apostle Stephen's view of both the Father and the Son is clearly utilized by the Prophet in one section of the 1832 text but, more importantly, Joseph Smith told the actual theophany portion of this narrative in language that very closely corresponds to the apostle Paul's vision of Jesus Christ (Acts 26).^[34] .

The apostle Paul did not report that he saw the Father alongside the Son

On this reading, the Father is not explicitly mentioned as making an appearance in the theophany portion of the 1832 First Vision account because Joseph Smith patterned that part of his narrative after the vision of Jesus Christ experienced by the apostle Paul.

Paul did not report that he saw the Father alongside the Son, and so it is logical that this is the reason why Joseph Smith did not explicitly mention the Father's appearance in his text either. The Prophet's strong sense of connection with Paul's visionary experience is referred to by him right in his 1838 First Vision account. The context of this connection is the persecution experienced by both men for speaking publicly about a heavenly manifestation. Joseph Smith relates in his 1838 history that he was informed by a clergyman that his vision was "all of the devil." This piece of information may help to explain why the Prophet chose to couch his first known written account of his vision in heavy biblical language and imagery. He may have hoped that by doing this his story would have a better chance of being accepted amongst a populace that was steeped in biblical content.

Gospel Topics: "There are other, more consistent ways of seeing the evidence."

The Gospel Topics Essay touching on the first vision touches on another way of looking at the evidence. It focuses on the awkward repetition of the word "Lord" and how this may have been Joseph's perhaps uneducated way of stating the order of appearance of the personages:

Embellishment. The second argument frequently made regarding the accounts of Joseph Smith’s First Vision is that he embellished his story over time. This argument focuses on two details: the number and identity of the heavenly beings Joseph Smith stated that he saw. Joseph’s First Vision accounts describe the heavenly beings with greater detail over time. The 1832 account says, “The Lord opened the heavens upon me and I saw the Lord.” His 1838 account states, “I saw two Personages,” one of whom introduced the other as “My Beloved Son.” As a result, critics have argued that Joseph Smith started out reporting to have seen one being—“the Lord”—and ended up claiming to have seen both the Father and the Son.

There are other, more consistent ways of seeing the evidence. A basic harmony in the narrative across time must be acknowledged at the outset: three of the four accounts clearly state that two personages appeared to Joseph Smith in the First Vision. The outlier is Joseph Smith’s 1832 account, which can be read to refer to one or two personages. If read to refer to one heavenly being, it would likely be to the personage who forgave his sins. According to later accounts, the first divine personage told Joseph Smith to “hear” the second, Jesus Christ, who then delivered the main message, which included the message of forgiveness.10 Joseph Smith’s 1832 account, then, may have concentrated on Jesus Christ, the bearer of forgiveness.

Another way of reading the 1832 account is that Joseph Smith referred to two beings, both of whom he called “Lord.” The embellishment argument hinges on the assumption that the 1832 account describes the appearance of only one divine being. But the 1832 account does not say that only one being appeared. Note that the two references to “Lord” are separated in time: first “the Lord” opens the heavens; then Joseph Smith sees “the Lord.” This reading of the account is consistent with Joseph’s 1835 account, which has one personage appearing first, followed by another soon afterwards. The 1832 account, then, can reasonably be read to mean that Joseph Smith saw one being who then revealed another and that he referred to both of them as “the Lord”: “the Lord opened the heavens upon me and I saw the Lord.”

Joseph’s increasingly specific descriptions can thus be compellingly read as evidence of increasing insight, accumulating over time, based on experience. In part, the differences between the 1832 account and the later accounts may have something to do with the differences between the written and the spoken word. The 1832 account represents the first time Joseph Smith attempted to write down his history. That same year, he wrote a friend that he felt imprisoned by “paper pen and Ink and a crooked broken scattered and imperfect Language.” He called the written word a “little narrow prison.” The expansiveness of the later accounts is more easily understood and even expected when we recognize that they were likely dictated accounts—an, easy, comfortable medium for Joseph Smith and one that allowed the words to flow more easily.^[35]

Read the full article here.

Did any of Joseph's scribes ever say anything about Joseph's story of the vision changing over time?

Joseph's scribe Frederick G. Williams never mentioned anything about Joseph's story "evolving" over time

It is worthwhile to note that the scribe for the material which directly precedes and follows after the 1832 First Vision narrative—Frederick G. Williams—never mentioned anything about Joseph Smith's story evolving over time and becoming more elaborate with the so-called 'addition' of the Father.

Williams was a resident of Quincy, Illinois when the First Vision account which explicitly refers to the Father was published in Nauvoo, Illinois on 1 April 1842. It is known that Williams was with the Prophet in Nauvoo shortly before his death on 10 October 1842 but during the intervening six months there is no known objection from Frederick to the content of the printed text. Why not? Williams was the person who wrote down the words in the introductory remarks of the 1832 document that talk of Joseph Smith receiving "the testimony from on high" during the First Vision. And it is known that Frederick was accompanying four LDS missionaries who, in November 1830, were teaching the citizens of Painesville, Ohio that Joseph Smith had seen "God" personally (see the 1830 statement about seeing "God").

Williams was a member of the First Presidency of the Church on 9 November 1835 when Joseph Smith was teaching a non-Mormon that there were two personages who appeared during the First Vision (see Joseph Smith diary, 9 November 1835). Frederick probably never drew attention to a so-called 'discrepancy' between what Joseph Smith taught in 1832, 1835, 1838, and 1842 because he knew that there wasn't one; he knew that the words of the Father spoken during the vision were referred to right in the text that he had written down in 1832.

Joseph's scribe Oliver Cowdery never mentioned anything about Joseph's story changing

Oliver Cowdery is another person who was in a position to know if the Prophet's First Vision story had changed over time by the addition of the Father. But he never mentioned any such 'discrepancy'. Cowdery had possession of the 1832 First Vision account when he wrote and published a series of Church history letters in December 1834 and February 1835 and so he was fully aware of the explicit mention of Christ's appearance and he also would have known of the introductory remark which refers to "the testimony from on high" being delivered during this event. Cowdery became the Associate or Assistant President of the entire Church on 5 December 1834 (Encyclopedia of Mormonism, 1653), and thus he would have been in the highest office of Church authority when the Prophet was teaching about one year later that two personages appeared during the First Vision (Joseph Smith diary, 9 November 1835).

Even after both Fredrick G. Williams and Oliver Cowdery became disaffected with Joseph Smith, they never claimed his story of the First Vision had mutated or changed over time

Both Fredrick G. Williams and Oliver Cowdery had reason to feel animosity toward Joseph Smith and the Church since they were both excommunicated in the late 1830's. But neither of these men - even after their reinstatements into full fellowship - ever pointed to any 'creative editing' of the Prophet's First Vision story to sound more impressive and dramatic.

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), . John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) . ( Index of claims ) Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120–128. Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 154.( Index of claims ) Dan Vogel, "The Earliest Mormon Concept of God," in Line Upon Line: Essays on Mormon Doctrine, edited by Gary James Bergera, (Salt Lake City: Signature Books, 1989), 17–33. Watchman Fellowship, The Watchman Expositor (Page 3) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Was Joseph Smith's First Vision Vision set in heaven or on earth?

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration

a piller 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...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Some have seen a discrepancy between the location of Deity in the Prophet's 1832 and 1838 First Vision accounts. The 1838 version says that the Prophet saw two Personages standing in the air above the earth, within his proximity. But the 1832 version is not so clear—it seems to locate Deity in heaven.

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration. A myopic focus on a limited number of historical documents can only lead to misunderstanding of the past and a twisted sense of the message that the author is trying to convey.

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures. And at this point in his manuscript he utilized Acts 7꞉55-56 to tell his story. It reads:

But [Stephen], being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

The Greek text that underlies the KJV translation says that Stephen looked into "heaven" (ouranos - 'the sky'; by extension: 'heaven'; also translated as 'air') and saw the "heavens" (the same Greek word - ouranos) opened. Thus, Stephen did not necessarily see Deity in their celestial abode - far beyond the confines of the earth - but rather standing above him in the air.

When Joseph Smith says in the 1832 First Vision account that he saw the Lord after the "heavens" (he uses the plural form) were opened he seems to be expressing the same idea that is found in the New Testament text.

Notice that the physical proximity of the Personages is established in the Prophet's 1835 recital: the pillar of fire can be physically seen in the air; the pillar of fire physically descends and rests upon Joseph; the pillar of fire has contact with physical objects that surround Joseph; two Personages are seen in the midst of this pillar of fire. Notice also that in the 1844 account the Prophet indicates that he could see with his natural eyesight the pillar "toward heaven", or up in the air. A glance at the 1840 account also shows that the phrase "in the heavens above" simply means "a considerable distance" up in the sky - it is not a reference to the celestial abode of Deity.

1832

• a pillar of fire light above the brightness of the sun at noonday came 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.

1835

A pillar of fire appeared above my head; which presently rested down upon me, and filled me with unspeakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed.

1838

I saw a pillar of light exactly over my head above the brigtness of the sun, which descended gradually until it fell upon me. . . . When the light rested upon me I saw two personages (whose brightness and glory defy all description) standing above me in the air.

1840

he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. 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 that 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 hope of being able to endure its presence. It continued descending slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwapped in a heavenly vision, and saw two glorious personages.

1842

while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages who exactly resembled each other in features, and likeness, surrounded with a brilliant light which eclipsed the sun at noon-day.

1843

Directly I saw a light, and then a glorious personage in the light, and then another personage.

1844

saw a fire toward heaven came near and nearer; saw a personage in the fire . . . the fire drew nigher, Rested upon the tree, enveloped him comforted.

Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Joining other churches—"thy sins are forgiven thee"

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...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does the 1832 account of the First Vision not prohibit Joseph from joining any church?

The 1832 First Vision account does not portray the Lord giving Joseph Smith an injunction against joining any church

The 1832 account of the First Vision does not portray the Lord as announcing that all the creeds were corrupt. These details do not show up until the 1838 account. Is this evidence that the Prophet's story evolved over time?

The claim that Joseph Smith's 1832 First Vision story does not contain a divine injunction against joining any churches does not take evidence within the document itself into proper consideration. The information is implicit instead of explicit, but it is there nevertheless. This point cannot be legitimately used as evidence of an evolving storyline.

Joseph went to pray in the grove because he had concluded that the behavior of the churches was not in accordance with the Bible

A quick look at the 1832 First Vision text reveals how untenable this claim is. Joseph Smith states that before he went into the woods to pray he had concluded in his own mind that "those of different denominations [which he was personally acquainted with]. . . did not adorn their profession by a holy walk and godly conversation agreeable to what [he] found contained in [the Bible] . . . . [There were] contentions and divisions [among them] . . . . [T]hey had apostatised 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."

Jesus Christ informed Joseph in the 1832 account that "they draw near to me with their lips while their hears are far from me"

Then, when Jesus Christ Himself made a personal appearance to Joseph in the grove, He informed the young boy that -

"the world lieth in sin 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 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"

To summarize:

• Joseph Smith could not find a church that he thought was adhering to biblical teachings.
• Jesus Christ confirmed Joseph Smith's observation by saying that the entire world was in a sinful, ungodly condition; they did not keep divine commandments; they had turned aside from the gospel—"not one" person was doing good in His estimation.
• Jesus Christ said that those who professed Christianity were in a state of hypocrisy.
• Jesus Christ said that He was angry with the inhabitants of the earth and was contemplating their punishment.

This is an unambiguous indication on the Lord's part that joining any of the denominations would be unacceptable

How can critics possibly see this as anything other than a forceful and unambiguous indication on the Lord's part that joining any of the Christian denominations would be an unacceptable path for Joseph to take? Notice in the remainder of the 1832 text that Joseph says he felt great joy and love because of his experience and pondered the things which he had seen and heard during the vision . . . but during an interval of several years he did NOT join any church. Why?

As the 1832 text so plainly says—Joseph Smith believed that Christians had turned aside from the gospel; Jesus Christ confirmed that Christians had turned aside from the gospel; Joseph was therefore provided with a set of golden plates that contained writings which were "engrave[d] by . . . the servants of the living God." The 1832 account speaks three times of the "work" that God wanted Joseph Smith to do, while the 1838 account explicitly connects this "work" with the bringing forth of "the everlasting gospel." The 1842 First Vision account ties all of these themes together. There the Prophet relates: "I was expressly commanded to 'go not after them,' at the same time receiving a promise that the fulness of the gospel should at some future time be made known unto me."

Jesus Christ said that He would bring to pass "that which hath been spoken by the mouth of the prophets and apostles"

Another indication from the 1832 document that Joseph Smith knew from the First Vision event that he should not join any of the churches can be found in something the Savior said to him. Jesus Christ explained that He was going to take action against the situation the world was currently in by "bring[ing] to pass that which hath been spoken by the mouth of the prophets and Ap[o]stles." What did this statement mean? In a canonized text written at approximately the same time as the 1832 First Vision account (September 1832) the following phraseology is found:

1. A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high.
2. Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints . . . . (D&C 84꞉1-2).

The Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church

In other words, the Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church. This viewpoint is bolstered by several instances where the Prophet utilized the same phraseology used by the Lord during the First Vision to speak about the Restoration.

• The work of the Lord in these last days, is one of vast magnitude and almost "beyond the comprehension of mortals. Its glories are past description, and its grandeur unsurpassable. It is the theme which has animated the bosom of prophets and righteous men from the creation of the world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in Christ Jesus, whether in heaven or on the earth, shall be gathered together in Him, and when all things shall be restored, as spoken of by all the holy prophets since the world began".^[36]

• "I . . . hold the keys of the last kingdom, in which is the dispensation of the fullness of all things spoken by the mouths of all the holy Prophets since the world began".^[37]

• "in the last days, . . . that which shall precede the coming of the Son of Man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began".^[38]

• "the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient order of things restored"^[39]

• "when the purposes of God shall be accomplished: when ‘the Lord shall be King over the whole earth,’ and ‘Jerusalem His throne.’ ‘The law shall go forth from Zion, and the word of the Lord from Jerusalem.’ This is the only thing that can bring about the ‘restitution of all things spoken of by all the holy Prophets since the world was’—‘the dispensation of the fullness of times, when God shall gather together all things in one’."^[40]

• "the last dispensation, . . . bringing to pass the restoration spoken of by the mouth of all the Holy Prophets . . . . the restitution of all things spoken of by the holy Prophets be brought to pass".^[41]

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) Chapter 8. ( Index of claims ) Internet Wikipedia "First Vision" article (as of 16 January 2007).

Did Joseph Smith join the Methodist, Presbyterian, or Baptist churches between 1820 and 1830 despite the claim made in his 1838 history that he was forbidden by Deity from joining any denomination?

Nobody who has charged Joseph Smith with joining a church between 1820 and 1830 has ever produced any authentic denominational membership record that would substantiate such a claim

Three of the primary sources that charge Joseph Smith with joining sectarian churches between 1820 and 1830 were produced in the latter part of the nineteenth century, over a half-century after the First Vision. None of the three are contemporary records; the earliest one was written 50 years after the First Vision took place.

• Fayette Lapham claimed that Joseph had joined the Baptist Church.
• Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church.
• S.F. Anderick claimed that Joseph Smith joined the Presbyterian Church.

We must note too that none of these sources confirms the others—they all discuss different denominations and different time frames. Thus, the stories are not mutually reinforcing.

Eyewitness reminiscences and contemporary records provide strong evidence that these claims are not valid and, therefore, do not reflect historical reality. The three sources are all late, and all from hostile voices.

Did Joseph Smith become a baptized member of the Baptist Church in 1822?

Fayette Lapham claimed to have learned this from Joseph Smith, Sr. 50 years after the First Vision had occurred

Fayette Lapham claimed to have interviewed Joseph Smith Sr. in 1829-30, and published a report forty years later. In it, he reported:

About this time [1822, perhaps as late as 1824] he [Joseph, Jr.] became concerned as to his future state of existence, and was baptized, becoming thus a member of the Baptist Church.^[42]

There are no records to support the claim that Joseph joined the Baptist Church

The Lapham source is secondhand at best—putting forward information that reportedly came from the Prophet's father. There are no records beyond this late, second-hand recollection to support this claim.

Did Joseph Smith become a member of the Methodist Church while he was translating the Book of Mormon?

In 1879, 59 years after the First Vision, Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church while translating the Book of Mormon

Joseph and Hiel Lewis were cousins of Emma Hale Smith; they would have been aged 21 and 11 respectively in 1828:

...while he, Smith, was in Harmony, Pa., translating his book....that he joined the M[ethodist] [Episocpal] church. He presented himself in a very serious and humble manner, and the minister, not suspecting evil, put his name on the class book, the absence of some of the official members, among whom was the undersigned, Joseph Lewis, who, when he learned what was done, took with him Joshua McKune, and had a talk with Smith. They told him plainly that such a character as he was a disgrace to the church, that he could not be a member of the church unless he broke off his sins by repentance, made public confession, renounced his fraudulent and hypocritical practices, and gave some evidence that he intended to reform and conduct himself somewhat nearer like a christian than he had done. They gave him his choice, to go before the class, and publicly ask to have his name stricken from the class book, or stand a disciplinary investigation. He chose the former, and immediately withdrew his name. So his name as a member of the class was on the book only three days.—It was the general opinion that his only object in joining the church was to bolster up his reputation and gain the sympathy and help of christians; that is, putting on the cloak of religion to serve the devil in.^[43]

There is a difference between attending Methodist services and formally joining the Methodist Church

Note that Joseph did not inscribe himself, but the Methodist minister added Joseph's name to the class book. It is not surprising that Joseph might have attended Methodist services: Emma's family was involved in Methodism, she was related to Methodist ministers, and Joseph at this period was living on the Hale family's farm. The Hales had serious reservations about their new son-in-law, who claimed by this point to have the Book of Mormon plates in his possession. It would be natural for him to attend worship services with them if only to reassure them that he was not hostile to religion.

Joseph Lewis described himself as one of the "official members", indicating the Joseph was not a member of the church

It is telling, though, that as soon as Joseph Lewis learned that Joseph had attended, he quickly took steps to disassociate the church from a person he saw as an imposter: note too that Lewis describes himself (rather than Joseph) as one "of the official members." A study of Methodist procedure makes it extremely unlikely that Joseph could have been a member of the Church, especially for only three days.

The Lewis source presents a scenario that was directly contradicted in print by an adult eyewitness who was a Methodist church officer. It is certainly possible that Joseph attended a Methodist meeting with his wife and in-laws: even in the Lewis' telling, however, he was quickly made to understand that he was not wanted, and he persisted in his own beliefs rather than continue with them.

Main article:

Methodist membership procedures and Joseph Smith

See also:

Joseph became "partial to the Methodist sect" in 1820

Did Joseph Smith join the Presbyterian Church after the First Vision?

S.F. Anderick claimed in 1887, 67 years after the First Vision, that Joseph Smith had joined the Presbyterian Church in the 1820s

S.F. Anderick (1887):

When Jo[seph Smith] joined the Presbyterian Church, in Palmyra village, it caused much talk and surprise, as he claimed to receive revelations from the Lord.^[44]

Joseph likely attended the Presbyterian Church with his family, but no record exists of him being an actual member of the congregation

As Dan Vogel notes, "Because Lucy Smith and three of her older children joined the Presbyterian Church, together with the possibility that Joseph Jr. may have attended some meetings with other family members, some observers may have assumed Joseph Jr. was also a member."^[45] (Vogel notes that Lorenzo Saunders claimed in 1884 that he attended Sunday School with Joseph at the Presbyterian Church, and so that attendance (without formal membership) may be the source for this reminiscence.^[46]

The Anderick source may simply be recalling an occasion when the young Prophet attended a church service with his Presbyterian mother and siblings.

Questions: Are there contemporary witnesses that confirm that Joseph Smith didn't join any church after the First Vision?

Eyewitness sources indicated that Joseph Smith was not formally attached to any church, and had rejected all of them

The eyewitness sources that follow below indicate that up until the time that Joseph Smith announced the existence of the golden plates of the Book of Mormon to his family (23 September 1823) he was not formally attached to any church, but had instead publicly rejected all of them and manifested his desire NOT to join their ranks. Some are contemporaneous, others are later remembrances, but the hostile and friendly voices are clear that he had no denominational affiliation.

Reminiscence Around 1820

Pomeroy Tucker (a non-Mormon critic who knew Joseph Smith in Palmyra, New York) said that Joseph joined the Methodist probationary class in Palmyra but soon "withdrew from the class" without being converted; announcing that "all the churches [were] on a false foundation."^[47] This information corresponds with historical details dated by Joseph Smith at around 1820.

Reminiscence of Fall 1823

Lucy Mack Smith:

Joseph Smith's mother recalled in her autobiography that shortly after her son Alvin died on 19 November 1823 Joseph "utterly refused" to attend church services with the intent to convert, and he made the specific request: "do not ask me to join them. 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."^[48]

As can be seen by the continuing chronological sources which follow, Joseph Smith and his associates were teaching from 1825 to 1832 that the Prophet did not belong to any church between the years 1825 and 1827.

Reminiscence Concerning 1825

Josiah Stowell, Jr. (a non-Mormon):

I will give you a short history of what I know about Joseph Smith, Jr. I have been intimately acquainted with him about 2 years. He then was about 20 years old or thereabout. I also went to school with him one winter. He was a fine, likely young man and at that time did not profess religion.^[49]

Reminiscence Concerning 1827

Peter Bauder:

In 1827 David Marks (a non-Mormon minister) went to Palmyra and Manchester, New York where he "made considerable inquiry respecting . . . [Joseph] Smith" and learned from "several persons in different places" that Joseph was "about 21 years [old]; that previous to his declaration of having found the plates he made no pretensions to religion."^[50]

Reminiscence Concerning 1830

In October 1830 Peter Bauder (a non-Mormon minister) spoke directly to the Prophet. Bauder commented: "he could give me no Christian experience," meaning that he did not belong to any church before his experience with the angel and plates in September 1823.^[51]

Contemporary Document - 1830

Observer and Telegraph (newspaper):

Four LDS men from New York state taught that at the time the angel appeared to Joseph Smith (22 September 1823) he "made no pretensions to religion of any kind."^[52]

Contemporary Document - 1831

Palmyra Reflector (newspaper):

The editor of a Palmyra, New York newspaper claimed that he has been "credibly informed," and was "quite certain," that "the prophet . . . never made any serious pretensions to religion until his late pretended revelation"—meaning the Book of Mormon, which was made known among Palmyra's residents in the Fall of 1827.^[53]

Contemporary Document - 1832

Orson Pratt:

Orson Pratt and Lyman Johnson taught on 8 April 1832 that "in 1827 a young man called Joseph Smith of the state of New York, of no denomination [i.e., not belonging to a church], but under conviction, inquired of the Lord . . . [and] an angel [appeared to him] . . . who gave information where the plates were deposited."^[54] Pratt clarified in a much later statement that between 1820 and 1823 Joseph Smith "was not a member of any church."^[55]

Thus, a great deal of contemporary evidence disproves the late, second hand claims.

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 35, 342n78, 348n130. ( Index of claims ) (sources: Lapham, Turner, Lewis) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 18, 487n62-63 (PB) ( Index of claims ) John A. Matzko, "The Encounter of Young Joseph Smith with Presbyterianism," Dialogue 40/3 (2007): 68. MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm (source: Lewis) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 253, n51. ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article) Primary Sources Baptist: Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466. Methodist: Hiel Lewis, "That Mormon History. Reply to Elder Cadwell," Amboy Journal [Illinois] 24 (6 August 1879): 1; reproduced in Vogel, Early Mormon Documents 4:314–316. Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306. Presbyterian: Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.

New Dispensation?

Why doesn't Joseph Smith's 1832 First Vision account mention a "new dispensation"?

The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation

One critical author states, "Joseph [Smith] added new elements to his later narratives that are not hinted at in his earlier ones. His first vision evolved from a forgiveness epiphany [1832 account] to a call from God the Father and Jesus Christ to restore the true order of things [1842 account]."

Taken altogether, the above information reveals that Joseph Smith considered his initial calling to have come directly from Deity in the Sacred Grove in 1820—not at some later time. The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation.

The unsustainable nature of this argument becomes glaringly apparent once the 1832 First Vision account is carefully scrutinized and other historic LDS documents are taken into consideration

In Joseph Smith's 1832 account he plainly states that before the First Vision took place he was of the opinion 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." When the Prophet saw Jesus Christ face to face during the First Vision experience the Savior verified what Joseph had previously believed by saying, "the world lieth in sin at this time and none doeth good; no, not one. They have turned aside from the gospel and keep not my commandments" (emphasis added).

During the lifetime of Joseph Smith the word DISPENSATION was defined in a popular English dictionary in the following manner: "a system of principles and rites enjoined [or dispensed or bestowed]; as . . . the gospel dispensation; including . . . the scheme of redemption by Christ."^[56] As noted above, Jesus Christ informed Joseph Smith that mankind had turned aside from the gospel and no longer kept His commandments. He then issued a directive straight to Joseph Smith by saying, "Walk in my statutes and keep my commandments" (emphasis added). This is clearly a new beginning; the Lord enjoined His ‘system of principles’ or ‘scheme of redemption’ upon Joseph Smith. This act qualifies—by definition—as a new dispensation of the gospel.

Was this early nineteenth-century dispensation of the gospel meant only for the benefit of Joseph Smith? In writing out the 1832 account the Prophet utilized some very specific wording when he said that "the world of mankind . . . . had apostatized" and he mourned for "the sins of the world." In his perspective "no society or denomination . . . built upon the gospel." And when the Lord spoke to Joseph during the vision He emphasized that this situation was on a universal scale saying, "the world lieth in sin at this time and none doeth good; no, not one." Thus, the 1832 account definitely describes a universal apostasy—and it makes no sense that the Savior would inaugurate a dispensation of His gospel only for the sake of one individual when innumerable humans were in need of salvation.

A glance at the chronological record of history reveals that there is plenty of evidence pointing to the fact that Joseph Smith's call to serve as the leading prophet of the last dispensation came at the time of the First Vision

• William Smith appears to have heard his brother Joseph Smith state to the entire Smith family on 22 September 1823 that during his First Vision: "that being [i.e., the ‘personage’ in the light] pointed him [i.e., Joseph Smith] out as the messenger to go forth and declare His truth to the world; for ‘They had all gone astray.’"^[57]

• In the Articles and Covenants of the Church - written in April 1830 - Joseph Smith speaks of his being "called of God" (D&C 20꞉2) and shortly thereafter refers to the First Vision/Book of Mormon sequence of events (see vss. 5–6; emphasis added).

• Joseph Smith recorded a revelation in October 1830 wherein the Lord issued a formal "call" to laborers in His "vineyard" and thereafter utilized distinct phraseology that is found in the 1832 and 1838 First Vision accounts (D&C 33:3-4, 6, 8, 9, 11, 12, 17-18 / compare with the 1835 hymn by William W. Phelps).

• In the Book of Commandments/Doctrine and Covenants introduction—provided on 1 November 1831—the Lord Himself stated: "Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments" (D&C 1:17; emphasis added). This can be identified as a First Vision text by comparing it with Joseph Smith's 1832 First Vision account and Levi Richards' 1843 record of a First Vision statement made by the Prophet in Nauvoo, Illinois.

• Lorenzo Snow heard Joseph Smith speak about the First Vision at the John Johnson farm in Hiram, Ohio about 12 November 1831. Lorenzo said that the Prophet "simply bore his testimony to what the Lord had manifested to him, to the dispensation of the gospel which had been committed to him"^[58]

• On 9 December 1834 Joseph Smith's father gave him a Patriarchal Blessing and rehearsed the following information about his son: "The Lord thy God has called thee by name out of the heavens: thou hast heard His voice from on high from time to time, even in thy youth [compare with the 1832 First Vision account]. . . . Thou hast been called, even in thy youth to the great work of the Lord: to do a work in this generation" (LDS Historian’s Patriarchal Blessing Book 1, pp. 3–4).

• In October 1835 in Kirtland, Ohio William W. Phelps composed a hymn which reads in part: "When the world in darkness lay, Lo, he [i.e., Joseph Smith] sought the better way, And he heard the Savior say, ‘Go and prune my vineyard [cf. Matthew 20꞉4,7], son! [Matthew 21꞉28]’"^[59] This portion of the hymn matches very closely with some of the wording in the Prophet's 1832 First Vision account.

• "Not long after hearing this [i.e., in 1836], two men came into the town where I was living and called at my father’s house as missionaries. From them we learned the facts of the wonderful message they were bearing to the world; viz., that God, the Father, and His Son Jesus Christ appeared to Joseph Smith and authorized him to declare to the world the introduction of a new dispensation by which the people might be prepared for the fullness of times."^[60]

• In Orson Pratt's 1840 rendition of the First Vision he reveals more of the details of what was said to Joseph Smith during the First Vision with regard to the gospel [repeated in Orson Hyde/1842 and the Wentworth Letter/1842]. In this source it is stated that Joseph "received a promise that the true doctrine[,] the fulness of the gospel, should, at some future time, be made known to him."^[61] This certainly qualifies as a call to future action since it would make no sense at all for the Lord to only allow one mortal to possess "the true doctrine"; it would need to be spread by someone.

• In note C of Joseph Smith's 1838 Church history (written down on 2 December 1842) he states that before the visitation of the angel Moroni in 1823 he had been "called of God"—and he is here referring directly to his First Vision experience.^[62]

• Alexander Neibaur spoke with the Prophet on 24 May 1844 and recorded in his diary: "Br[other] Joseph tol[d] us [about] the first call he had" and then Alexander provided a rough outline of the First Vision story.^[63]

• On 1 January 1845 Elder Parley P. Pratt published a proclamation to the Saints in the eastern states of the U.S. and said, "The people did not choose that great modern apostle and prophet, Joseph Smith, but God chose him in the usual way that He has chosen others before him, viz., by open vision, and by His own voice from the heavens. He it was that called him."^[64]

• Sometime in 1854 an LDS children's catechism was published which asked and answered the following: "Q. When and how was this dispensation commenced? A. About the year 1820, whilst Joseph Smith, who then lived at Manchester, Ontario County, New York, was praying to the Lord to teach him the true religion, the heavens opened over his head, two glorious persons descended towards him, and one, pointing to the other, said, ‘This is my beloved Son, hear him.’"^[65]

• On 14 August 1859 Elder Orson Pratt posed the question, "When, where, and how were you, Joseph Smith, first called? How old were you? And what were your qualifications? I was between fourteen and fifteen years of age. . . . [Y]ou say the Lord called you when you were but fourteen or fifteen years of age? How did he call you?" Pratt then related the First Vision story and said that during this manifestation Joseph was "informed that at some future time the fulness of the gospel should be made manifest to him, and he should be an instrument in the hands of God of laying the foundation of the kingdom of God." Pratt noted that he had "often" heard the First Vision account from Joseph Smith himself.^[66] Elder Pratt did not, however, indicate when exactly he first heard the Prophet relate the story – it could have been very early on since they first met in November 1830.

• On 23 June 1867 President Brigham Young said, "When the Lord called upon Joseph he was but a boy — a child, only about fourteen years of age. He was not filled with traditions; his mind was not made up to this, that, or the other."^[67] President Young then related several distinct First Vision story elements. President Young first met Joseph Smith in November 1832 and he never, in any of his speeches or writings, indicated that the Prophet's story of the source and timing of his call ever evolved or varied.

An entry found in the Encyclopedia of Mormonism agrees with the quotations provided above. It states with regard to the First Vision: "The Lord spoke face-to-face with Joseph and called him to service."^[68]

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Source(s) of the criticism

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 260. ( Index of claims )

When Jesus Christ speaks to Joseph Smith in the 1832 First Vision account, did He say that one receives eternal life regardless of what church they are affiliated with?

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church

all those who believe on my name may have Eternal life behold the world lieth in Sin...

—Joseph Smith's 1832 account of the First Vision

In light of the statements produced by Joseph Smith before he wrote the 1832 quotation of Jesus Christ in the Sacred Grove, it is not possible to uphold the claim that the Lord told the Prophet on that occasion that a Christian of any denomination automatically qualified for eternal life (in the LDS understanding of the term).

While it is true that the Lord is quoted in the 1832 First Vision account as saying "all those who believe on my name may have eternal life" it can be seen in an earlier revelation dated 7 March 1831 that those who "believe on [Christ's] name" must also "come unto [Him]" in order to "have everlasting life" (D&C 45꞉5).

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church. Rather, He declares unambiguously in that account that "none" of the existing Christian denominations of the time were keeping His commandments; they had all turned aside from His gospel. From this piece of information alone, it is clear that eternal life could not be made available to them; they were categorized by the Lord as being in a state of "sin" (cf. Romans 5꞉21; Romans 6꞉22-23). In the 1832 text Jesus Christ says to Joseph Smith - "keep my commandments," and in connection with this it can be seen in a revelation dated March 1829 that the Lord informed the Prophet that he could only be granted "eternal life" if he was "firm in keeping the commandments" that Christ gave unto him (D&C 5꞉21-22; cf. D&C 14꞉7; D&C 18꞉8; D&C 30꞉8).

On 1 November 1831 the Lord affirmed to adherents of the LDS faith that there was "only [one] true and living church upon the face of the whole earth" (D&C 1꞉30). Earlier—in May 1831—He had spoken specifically to members of "the church that profess my name" (compare with the 1832 document wording) and indicated that only the faithful members of it who endured would "inherit eternal life" (D&C 50꞉4-5). Thus, the blessing of eternal life could not be obtained without complying with certain conditions.

Before Joseph Smith penned the Lord's words that are found in the 1832 First Vision text he clearly understood that:

• Profession of the Lord's name alone is not sufficient for the reception of eternal life; a person must also "come unto" Him.
• Eternal life is granted only to those people who keep the Lord's commandments.
• One of the Lord's commandments is to be baptized by, and receive the gift of the Holy Ghost through His authorized representatives (D&C 49꞉11-14 / March 1831; D&C 76꞉51-52 / 16 February 1832).
• There is only one church on the earth that is recognized by Jesus Christ as being His own.

The implication of this last point is that only one church can perform ordinances that will be considered valid in the sight of the Lord. And so a person can only be truly obedient to all of the Lord's commandments by holding membership in His one true Church. Joseph Smith indicated in the introductory remarks of the 1832 history that he had received priesthood authority, from a heavenly source, which enabled him to "administer . . . the commandments . . . and the ordinances".

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Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

The wrath to come—"mine anger is kindling against the inhabitants of the earth"

Why does the 1832 account say that the wicked will be destroyed, but the 1838 account doesn't?

The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents

One discrepancy between the 1832 First Vision account and the official 1838 recital is that it portrays Jesus Christ as prophesying that He will return to earth quickly to destroy wicked mortals. The 1838 story makes no mention of the impending doom of this planet's depraved inhabitants.

The claim that there is a discrepancy between the 1832 and 1838 First Vision accounts on the point of the Second Coming and destruction of the wicked appears to be a desperate attempt at sowing discord. It is a charge without much substance. The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents.

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents. In the 1832 account the Lord says:

mine anger is kindling against the inhabitants of the earth to visit them ac[c]ording 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.

There is, indeed, no reference to this specific prophecy in the First Vision portion of the 1838 document. However, Joseph Smith clearly states in that very narrative that Jesus Christ told him "many other things" during the First Vision that he decided not to write down at that time! Thus, an argument from silence (on the part of the critics) is utterly unconvincing. A close look at the remainder of the 1838 historical text reveals that the angel Moroni did, in fact, speak to Joseph Smith about prophecies of the Savior's return and the destruction of the wicked. The Prophet reports:

[The angel] first quoted part of the third chapter of Malachi and he quoted also the fourth or last chapter of the same prophecy though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as reads in our books he quoted it thus, 'For behold the day cometh that shall burn as an oven, and all the proud <yea> and all that do wickedly shall burn as stubble, for <they> that cometh shall burn them saith the Lord of hosts, that it shall leave them neither root nor branch.' And again he quoted the fifth verse thus, 'Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord.' . . . . He also quoted the second chapter of Joel from the twenty eighth to the last verse. He also said that this was not yet fulfilled but was soon to be.

The 1832 and 1838 histories present the very same prophecy of the destruction of the wicked at the time of the Lord's Second Coming. The 1832 account portrays the Lord speaking it personally; the 1838 account portrays an angel relaying the words of the Lord as recorded in prophetic, biblical texts. Either way, the message is the same.

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Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (Janaury 2007).

Persecution afterwards—"I could find none that would believe"

nevertheless I pondered these things in my heart about that time my mother and but after many days I fell into transgression and sinned in many things which brought a wound upon my soul and there were many things which transpired that cannot be writen and my Fathers family have suffered many persicutions and afflictions and it—came to pass when I was seventeen years of age I called again upon the Lord and he shewed unto me a heavenly vision

∗       ∗       ∗

as it [is] written of me in the cloud clothed in the glory of my Father and my soul was filled with love and for many days I could rejoice with great Joy and the Lord was with me but [I] could find none that would believe the hevnly vision...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does Joseph Smith's 1832 account of the First Vision not mention that he was persecuted for telling others about the vision?

The Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital

Joseph Smith's 1832 First Vision account does not explicitly say that he was persecuted for relating his spiritual manifestation to others. Some have claimed that this stands as evidence that the Prophet's story evolved over time—probably to add a sense of drama. However, the Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital. The persecution is situated squarely between the First Vision experience and the angel Moroni visitations. The documentary evidence presented above demonstrates conclusively that Joseph Smith did not see anything wrong with telling the basic elements of his First Vision story and either giving a passing reference to other elements or leaving them out altogether. Regardless, it was still a record of the very same experience that took place at the Smith homestead near Palmyra, New York.

"My father's family have suffered many persecutions and afflictions"

Joseph Smith made some remarks in his 1832 First Vision account that have a marked degree of relevance to the argument being put forward by his critics. In relation to the period of time between the First Vision and the appearance of the Book of Mormon angel he said,

• "I could find none that would believe the heavenly vision nevertheless I pondered these things in my heart"
• "there were many things which transpired that cannot be written"
• "my father's family have suffered many persecutions and afflictions"

Since it is explicitly stated by Joseph Smith that nobody believed his story, it would be unreasonable to assume that all of the responses to it were friendly in nature. In fact, the Prophet says right in this text that before the Book of Mormon angel visited him his family was persecuted and afflicted for some unspecified reason(s). He did not elaborate upon the nature of the "many persecutions" that took place against his family because—as far as this particular document was concerned—he had elected not to write down "many things which transpired."

Documentary evidence from the 1838 First Vision account

The following documentary evidence from the 1838 First Vision account strengthens the argument that the 1832 text is referring to some type of persecution that took place because of Joseph's initial spiritual experience.

• Back "then" (i.e., between 1820 and 1823) Joseph's mind was engaged in "serious reflection" over the notion that he had been the recipient of "the bitterst persecution and reviling" by adherents of religion, simply because he had spoken about his First Vision.
• Persecution over the vision was also heaped upon Joseph Smith by "irreligious" persons.
• His words were treated not only lightly but also with great contempt.
• It was implied that he was a liar.
• He was told that his experience originated with the Devil.
• People became prejudiced against him. They spoke "all manner of evil against [him] falsely". He was "hated".
• The persecution increased over time and even became "severe".
• Some people tried to get Joseph Smith to "deny" his vision.
• The Prophet relates: "I was led to say in my heart, 'Why persecute me for telling the truth?'"

This 1838 description corresponds very well with the "many persecutions and afflictions" that are mentioned in the 1832 account. It also matches closely with the 1832 statements that nobody would believe Joseph's story and he reflected upon this adverse situation in his heart.

The persecution aspect of the 1838 account is rarely mentioned in subsequent accounts

It should be pointed out that even though the 'persecution' theme is very pronounced in the 1838 account it is a piece of the story that was not always mentioned or emphasized in subsequent retelling (both published and verbal).

• It is missing in Orson Pratt's 1840 missionary tract called An Interesting Account of Several Remarkable Visions.
• It is missing in the Prophet's 1842 Wentworth Letter recital.
• It shows up again in David White's 1843 newspaper interview with the Prophet where an interesting insight is provided about the reason for the pronounced negative reaction by some of those who heard the story. The Prophet said, "When I went home and told the people that I had a revelation, and that all the churches were corrupt, they persecuted me, and they have persecuted me ever since."
• Rejection, but no outright persecution, is mentioned in Alexander Neibaur's 1844 diary notes. There Joseph is said to have "told the Methodist priest [about the experience], [but he] said this was not a[n] age for God to reveal Himself in vision[. The priest said that] revelation ha[d] ceased with the New Testament."

This last example is especially significant because it is an obvious reference to the Methodist minister who is spoken of in the 1838 History of the Church account. The 1844 rehearsal of events is less detailed but it is, nevertheless, the same exact story. The 1844 document clearly demonstrates that Joseph Smith did not always include an equal amount of story elements in his recitals of the First Vision. Critics of this manifestation should, therefore, not expect any such thing when they scrutinize the pertinent documents. If an element of the story was not known by one particular audience it cannot be automatically assumed that it was not known by another.

Main article: What did the Smiths say about persecution following Joseph's vision?

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Learn more about claims that Joseph Smith's First Vision is impossible because there is no such thing as visions

Online	Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young First Vision

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Source(s) of the criticism

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 245. ( Index of claims ) MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Why does Joseph Smith's 9 November 1835 account of the First Vision mention "many angels?"

Criticisms related to Joseph Smith's 9 November 1835 account of the First Vision

The capitalized word "Angels" in Joseph Smith's diary entry for 14 November 1835 has given rise to two distinct criticisms by detractors of the faith, and one misguided conclusion by some Latter-day Saints.

Criticism #1 - Critics note that this word is plainly used in reference to the First Vision and thus assume that Joseph Smith did not consistently claim to see Deity during this manifestation and that he therefore contradicted himself.

Criticism #2 - Critics conclude that the official History of the Church was "falsified" when this reference was changed without any notation.

Misguided Conclusion - Some conclude that since the word "Angels" is capitalized in the text Joseph Smith must have been applying this title to Deity.

Both the two personages and "many angels" are mentioned

The mention of "many angels" in the November 9, 1835 diary entry is a clarifying detail. The appearance of the Father and Son are clearly referenced separately from the mention of the "many angels." Since the visit of the Father and Son are acknowledged in the diary entry for the 9th the change from "first visitation of Angels" to "the First Vision" in the History of the Church entry is not a "falsification" of information.

By what name did Joseph Smith refer to the First Vision?

Joseph referred to his 1820 theophany as the "first visitation of Angels" or the "first communication"

Joseph Smith never actually referred to what we now call the "First Vision" by that name. Instead, he referred to it as the "first visitation of angels" or the "first communication." Joseph also referred to Moroni's visit as "another vision of angels."

• One critic of Mormonism states that "Who appears to [Joseph] – a spirit, an angel, two angels, Jesus, many angels, the Father and the Son – are all over the place." ^[69]

Joseph Smith's 9 November 1835 journal entry, which was written by his scribe, describes a visit of two personages. The scribe then goes back and inserts the phrase "and I saw many angels in this vision" between the lines. Image from "Journal, 1835–1836," Joseph Smith Papers off-site

The account that Joseph entered in his journal on 9 November 1835 was a detailed account which clearly describes two personages, as well as "many angels." The account that Joseph wrote just five days later in his journal on 14 November 1835 was a one line summary of the event, which he described as "the first visitation of Angels." Critics of the Church seem to believe that Joseph completely changed his story from "two personages" to "Angels" over the course of only five days. The truth is that Joseph referred to all of the personages that appeared to him as "angels."

The terms "personages" and "angels" were interchangeable

This confusion regarding "angels" versus "personages" is illustrated in a critical "Mormoninfographic".^[70] We have illustrated the error by comparing Joseph's journal entries on both days.

What is the difference between Joseph Smith's first vision and other reported visions of God at the time?

Pearl of Great Price Central, Joseph Smith - History Insight #19: The Visionary World of Joseph Smith

The type of event that we now refer to as Joseph Smith's First Vision was not entirely uncommon at the time

There were at the time people who went to the wood to pray after reading the Bible, and as a result received visions and epiphanies. The Encyclopedia of Mormonism (1992; 2007) noted that "[i]nitial skepticism toward Joseph Smith's testimony was understandable because others had made similar claims to receiving revelation from God."^[71] Similarly, the Church's new narrative history Saints (2018) notes that after Joseph's vision when he spoke to the reverend about his vision that "[a]t first the preacher treated his words lightly. People claimed to have heavenly visions from time to time."^[72] Visionaries are not that uncommon in environments where people are routinely open to the divine. Even the famous Charles Finney had one. Finney, after retiring to the woods to pray, described the experience:

Just at this moment I again thought I heard someone approach me, and I opened my eyes to see whether it were so. But right there the revelation of my pride of heart, as the great difficulty that stood in the way, was distinctly shown to me. An overwhelming sense of my wickedness in being ashamed to have a human being see me on my knees before God, took such powerful possession of me, that I cried at the top of my voice, and exclaimed that I would not leave that place if all the men on earth and all the devils in hell surrounded me. "What!" I said, "such a degraded sinner I am, on my knees confessing my sins to the great and holy God; and ashamed to have any human being, and a sinner like myself, find me on my knees endeavoring to make my peace with my offended God!" The sin appeared awful, infinite. It broke me down before the Lord.

Just at that point this passage of Scripture seemed to drop into my mind with a flood of light: "Then shall ye go and pray unto me, and I will hearken unto you. Then shall ye seek me and find me, when ye shall search for me with all your heart." I instantly seized hold of this with my heart. I had intellectually believed the Bible before; but never had the truth been in my mind that faith was a voluntary trust instead of an intellectual state. I was as conscious as I was of my existence, of trusting at that moment in God's veracity. Somehow I knew that that was a passage of Scripture, though I do not think I had ever read it. I knew that it was God's word, and God's voice, as it were, that spoke to me. I cried to Him, "Lord, I take Thee at Thy word. Now Thou knowest that I do search for Thee with all my heart, and that I have come here to pray to Thee; and Thou hast promised to hear me."

That seemed to settle the question that I could then, that day, perform my vow. The Spirit seemed to lay stress upon that idea in the text, "When you search for me with all your heart." The question of when, that is of the present time, seemed to fall heavily into my heart. I told the Lord that I should take Him at his word; that He could not lie; and that therefore I was sure that He heard my prayer, and that He would be found of me.

He then gave my many other promises, both from the Old and the New Testament, especially some most precious promises respecting our Lord Jesus Christ. I never can, in words, make any human being understand how precious and true those promises appeared to me. I took them one after the other as infallible truth, the assertions of God who could not lie. They did not seem so much to fall into my intellect as into my heart, to be put within the grasp of the voluntary powers of my mind; and I seized hold of them, appropriated them, and fastened upon them with the grasp of a drowning man.

I continued thus to pray, and to receive and appropriate promises for a long time, I know not how long. I prayed till my mind became so full that, before I was aware of it, I was on my feet and tripping up the ascent toward the road. The question of my being converted, had not so much as arisen to my thought; but as I went up, brushing through the leaves and bushes, I recollect saying with emphasis, "If I am ever converted, I will preach the Gospel."^[73]

Although Finney doesn't claim to have seen any personages, he does describe a communication with God. Joseph Smith describes his experiences in much the same way as others in his environment did.

Joining a church at that time required one to explain one's standing with God to a preacher

Keep in mind that Joseph prayed to find out if his sins had been forgiven. And he discovered that they had. This pleased him greatly. Why did he pray about this matter? The reason is that joining a church at that time often required that one explain one's standing with God to a preacher. We are dealing with Protestant sects. And conservative Protestants believe that one is saved (justified) at the moment one confesses Jesus Christ as Lord and Savior. So Joseph, as he faced the competing Protestant sects, was deeply concerned about his sins. One had to demonstrate to oneself and also convince a preacher that one had been saved—that is, justified. And there were many instances in which prayers were answered by visions in which the person learned that God had forgiven their sins.

One difference between Joseph's vision and others is that Joseph was told not to join any denomination

The difference between Joseph's experience and many other accounts by visionaries, is that, in addition to being told that his sins were in fact forgiven, he was also told not to join any denomination. When he told that part of his visionary experience, it got him into big trouble with preachers. It was not the vision that was a problem for preachers, but his reporting that he should not join some sect.

So the fact is, contrary to our current way of telling his story, the First Vision was not the beginning of Joseph's call as Seer, Prophet, Revelator and Translator. His vision signaled the beginning of the restoration. It did not begin the work of the restoration.It steered him away from joining one of the competing denominations. It was Joseph's subsequent encounters with Moroni that made him a Seer, and eventually the founding Prophet of a fledgling Church, and not his initial vision, which was initially for him a private event about which he was reluctant to talk, though eventually he dictated some accounts that were found and published during our lifetime. Joseph told a few people about it, word got around, and this caused him much trouble with Protestant preachers.

Neither Joseph nor others at that time offered the First Vision as a reason to become Latter-day Saints

Joseph eventually wrote the account of that early vision late in his life because rumors about it had circulated and caused him difficulty. But neither Joseph nor any of the other early Saints offered that vision as a reason for others to become Latter-day Saints during his lifetime. It was only much later that what we now call the First Vision began to take on a special importance for the Saints. One reason is that Americans soon did not live in a visionary environment. The great Charles Dickens, writing in England, explained why. He called Joseph Smith vision an absurdity—"seeing visions in the age of railways."

Wilford Woodruff came into the Church of Jesus Christ because he had known earlier in his life someone he believed was a prophet who had alerted him to the soon to be restoration of primitive Christianity. This remarkable story, which was included in the lesson manual on President Woodruff, illustrates the visionary world in which Joseph was raised. Though there were a few—one or two—instances in which the visionary reported encounters with two heavenly messengers, it was most often God the Son who they reported appearing to them.

But there have been and still are peoples not impacted by post-enlightenment skepticism about divine things who are open to visions and other dramatic encounters with the divine, though they often do not speak in public about such things, since they tend to see them as strictly private blessings and not something about which one ought to be gossiping and boasting.

The establishment of the restored Church of Jesus Christ began with the Book of Mormon

The first missionaries in the Church used The Book of Mormon, not the First Vision, as a witness that the heavens were open, and that each individual, by applying the promise in Moroni 10:3-5, can receive a direct manifestation from Heavenly Father, through the Holy Ghost, that The Book of Mormon is true. After that testimony is gained, it follows that Joseph Smith is a true prophet, as he brought The Book of Mormon forth and restored the fullness of the Gospel under the direction of the Savior.

The fledgling Church of Christ began with the Book of Mormon, the witnesses to the plates, the restoration of priesthood keys, and not directly with what we call the First Vision, though that initial experience assisted in Joseph avoiding what could be perceived as damaging sectarian contamination. The historical record shows that Joseph never gave any attention to the creeds or arguments of quarreling preachers. This was the purpose served by the First Vision.

How do the accounts of Paul's vision compare to the accounts of Joseph Smith's First Vision?

Some Christians accept Paul's vision while rejecting that of Joseph Smith for a variety of reasons. Richard Lloyd Anderson made the following comparisons.

Many Christians who comfortably accept Paul’s vision reject Joseph Smith’s. However, they aren’t consistent in their criticisms, for most arguments against Joseph Smith’s first vision would detract from Paul’s Damascus experience with equal force.

For instance, Joseph Smith’s credibility is attacked because the earliest known description of his vision wasn’t given until a dozen years after it happened. But Paul’s earliest known description of the Damascus appearance, found in 1 Corinthians 9꞉1, was recorded about two dozen years after his experience.

Critics love to dwell on supposed inconsistencies in Joseph Smith’s spontaneous accounts of his first vision. But people normally give shorter and longer accounts of their own vivid experiences when retelling them more than once. Joseph Smith was cautious about public explanations of his sacred experiences until the Church grew strong and could properly publicize what God had given him. Thus, his most detailed first vision account came after several others—when he began his formal history.

This, too, parallels Paul’s experience. His most detailed account of the vision on the road to Damascus is the last of several recorded. (See Acts 26:9–20.) And this is the only known instance in which he related the detail about the glorified Savior prophesying Paul’s work among the Gentiles. (See Acts 26:16–18.) Why would Paul include this previously unmentioned detail only on that occasion? Probably because he was speaking to a Gentile audience, rather than to a group of Jewish Christians. Both Paul and Joseph Smith had reasons for delaying full details of their visions until the proper time and place.^[74]

Do Greek scholars solve the discrepancies in Paul's vision accounts?

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory

Joseph Smith left several accounts of his First Vision. None of these accounts is identical with any other. As the main page discusses, some critics wish to argue that Joseph's vision accounts are mutually contradictory, and thus that there was no vision.

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory. Yet, the Church's sectarian critics accept Paul's account as true despite the Bible containing apparently frank contradictions in its accounts. While accepting or explaining away these discrepancies, the critics nevertheless refuse to give Joseph Smith the same latitude. Members of the Church have long pointed out that this is a clear double standard, designed to bias the audience against Joseph from the beginning.

Perhaps because of the force of this argument, some critics have begun to argue that no contradiction exists between the versions of Paul's vision.

Some critics have begun to argue that Greek scholarship has resolved the contradiction that exists between the versions of Paul's vision

Author Richard Abanes wrote that contradictions in the stories of Paul's vision were

long ago resolved by scholars analyzing the Greek texts. The discrepancies in Paul's account involve modern ignorance of the Greek wording used.^[75]

In support of this claim, Abanes cites W.E. Vine, Vine's Expository Dictionary of New Testament Words p. 544.

Despite Abanes' claim, Greek scholarship has not resolved this issue. In fact, his use of the scholarship is dated, he ignores contrary views, and does not seem to realize that the Bible text itself (including the Acts of the Apostles) violates his supposed 'rule' more often than it keeps it.

The two verses usually at issue are Acts 9꞉7 and Acts 22꞉9. For example, one Wikipedia editor claims that

"There is no conflict in the three accounts of Paul's vision if you read Acts 22:9 in any version other than the KJV. For instance, in the New American Standard Bible and the New International version, it says that Paul's companions did not "understand the voice"—that is hear what was uttered with understanding."^[76]

The debate centers on the word translated "hearing" or "heard" in these verses

Bible version	Acts 9:7	Acts 22:9	Comments
Summary	Heard voice, saw no one?	Saw light, heard no voice?	Clear contradiction?
KJV	And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.	And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.	Clear contradiction?

Abanes' source

The work cited by Abanes is not a recent work of Greek scholarship—it was first published in 1940.^[77] In the reference for ακούω, we read:

...the usual word denoting "to hear," is used (a) intransitively, e.g., Matt. 11:15; Mark 4;23; (b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in Acts 9:7, "hearing the voice," the noun "voice" is in the partitive genitive case [i.e., hearing (something) of], whereas in Acts 22:9, "they heard not the voice," the construction is with the accusative. This removes the idea of any contradiction. The former indicates a "hearing" of the sound, the latter indicates the meaning or message of the voice (this they did not hear). "The former denotes the sensational perception, the latter (the accusative case) the thing perceived" (Cremer).

Abanes' claim

Thus, by this source, Abanes hopes to argue that there can be "no idea of any contradiction":

Factor	Acts 9:7	Acts 22:9	Comments
Case	partitive genitive	accusative	"Case" is a part of speech, it indicates the role a noun (here, "the voice") plays in the sentence. English does not use cases.
Meaning	One hears the sound	One hears the message	—|-

Have modern Greek scholars anything to add to our discussion?

We have seen Abanes appeal to a source that was more than sixty years old at the time of his writing. Have modern Greek scholars anything to add to our discussion?

Daniel Wallace (a non-LDS, conservative Christian scholar) wrote of this same issue:

...There seems to be a contradiction between this account [Acts 9:7] of Paul's conversion and his account of it in Acts 22, for there he says, "those who were with me..did not hear the voice..." However, in Acts 22:9 the verb ακούω takes an accusative direct object. On these two passages, Robertson states: '...it is perfectly proper to appeal to the distinction in the cases in the apparent contradiction....The accusative case (case of extent) accents the intellectual apprehension of the sound, while the genitive (specifying case) calls attention to the sound of the voice without accenting the sense.'...

The NIV [a conservative Bible translation, the New International Version] seems to follow this line of reasoning....[thus the differences in case] can be appealed to to harmonize these two accounts....(italics in original)^[78]

Thus, Wallace is here dealing with the exact verses under discussion, and notes the exact argument which Abanes makes. Does he agree? Let us see:

On the other hand, it is doubtful that this is where the difference lay between the two cases used with ακούω in Hellenistic Greek: the N[ew] T[estament] (including the more literary writers) is filled with examples of ακούω + genitive indicating understanding^[79]....as well as instances of ακούω + accusative where little or no comprehension takes place^[80]}....The exceptions, in fact, are seemingly more numerous than the rule!

Thus, regardless of how one works through the accounts of Paul's conversion, an appeal to different cases probably ought not form any part of the solution (italics and bold italics in original).^[81]

Thus, the New Testament itself does not agree with Abanes' reading. Far from supporting him, Greek scholarship argues against his solution—the Bible has more examples where his supposed "rule" is broken than when it is followed. (Even Acts itself contains three counterexamples!)

It would seem that this approach has been developed by those who wish to maintain the idea of biblical inerrancy in the face of the Greek evidence.

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims ) Wikipedia article "First Vision" (Talk page)—Comment by editor John Foxe off-site

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Learn more about multiple accounts of Joseph Smith's First Vision

Wiki links	Multiple accounts of the First Vision Differences in First Vision accounts Quotes and primary sources
Online	Roger Nicholson, "The Cowdery Conundrum: Oliver's Aborted Attempt to Describe Joseph Smith's First Vision in 1834 and 1835," Interpreter: A Journal of Mormon Scripture 8/4 (6 December 2013). [27–44] link Robert A. Rees, "Looking Deeper into Joseph Smith's First Vision: Imagery, Cognitive Neuroscience, and the Construction of Memory," Interpreter: A Journal of Mormon Scripture 25/3 (21 April 2017). [67–80] link} John A. Tvedtnes, "Variants in the Stories of the First Vision of Joseph Smith and the Apostle Paul," Interpreter: A Journal of Mormon Scripture 2/5 (2 November 2012). [73–86] link
Video	"Multiple accounts of the First Vision," BH Roberts Foundation print-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young First Vision

Notes

1. ↑ Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago, Illinois: University of Illinois Press; Reprint edition, 1987), 53.
2. ↑ Bushman, Beginnings of Mormonism, 53.
3. ↑ The Fredonia Censor, vol. 11, no. 50, 7 March 1832.
4. ↑ Joseph Smith, 1832 vision account; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 1–2.; from MS Joseph Smith, "A History of the Life of Joseph Smith," in Joseph Smith Letterbook 1, pp. 1-6, Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
5. ↑ (December 1834) Latter Day Saints' Messenger and Advocate 1:42-43.
6. ↑ Joseph Smith, Journal entry, 9 November 1835; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22. from MS Joseph Smith Journal, 1835-36, 193 pp., Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
7. ↑ JS-H 1꞉5-6
8. ↑ E. Latimer, The Three Brothers: Sketches of the Lives of Rev. Aurora Seager, Rev. Micah Seager, Rev. Schuyler Seager, D.D. (New York: Phillips and Hunt, 1880), 21–22, citing the Aurora Seager diary. This revival was never mentioned in the Palmyra newspapers.
9. ↑ George Peck, The Life and Times of Rev. George Peck (New York: Nelson and Philips, 1874), chapter 2.
10. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
11. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
12. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
13. ↑ Ibid., 193.
14. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of editor of this article.
15. ↑ Walker Wright and Don Bradley, "'None That Doeth Good': Early Evidence of the First Vision in JST Psalm 14," Brigham Young University Studies 61 no. 3 (2022), 123–40.
16. ↑ ^{16.0 16.1 16.2} J.B. Haws, "Reconciling Joseph Smith—History 1:10 and 1:18–19," Religious Educator 14, no. 2 (2013): 97–105 (97–98).
17. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
18. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
19. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
20. ↑ Ibid., 193.
21. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of FAIR.
22. ↑ Jim Bennett, "A Faithful Reply to the CES Letter from a Former CES Employee,"(2 September 2020).
23. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 2.
24. ↑ Oliver Cowdery, "LETTER IV," Latter Day Saints' Messenger and Advocate 1 no. 5 (Feb. 1835), 78.
25. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22.
26. ↑ Jeremy Runnells, "Letter to a CES Director".
27. ↑ "I am the owner and main contributor to mormoninfographics.com I wanted to thank you or whoever for pointing out the error I had in the 1835 Jewish Minister account. I had mistakenly labeled his age as 17. This has since been corrected. I apologize for the error and welcome any and all input on this or any other infographic. Thank you." (Posted by bjpascoal, on 20 June 2013 - 08:35 PM on Mormon Dialogue and Discussion Board) off-site The author of "A Letter to a CES Director" subsequently corrected the graphic in the copy of the letter hosted on his site.
28. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), 1–31. off-site off-site Full title GL direct link
29. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 9–20.off-site.(emphasis added)
30. ↑ See John W. Welch and James B. Allen "Analysis of Joseph Smith's Accounts of the First Vision," Opening the Heavens: Accounts of Divine Manifestations 1820-1844, 1st ed., John W. Welch, ed. (Provo, UT: BYU Studies Press, 2005).
31. ↑ See for example Stan Larson, "Another Look at Joseph Smith's First Vision," Dialogue: A Journal of Mormon Thought, 47, no. 2 (Summer 2014): 37-62 (52).
32. ↑ Robert Boylan, "Psalm 110:1 and the two Lords in the 1832 First Vision Account," (6 October 2019).
33. ↑ Stan Larson, "Another Look," 52.
34. ↑ See the 2006 FAIR Conference address entitled "Revised or Unaltered? Joseph Smith's Foundational Stories" and its accompanying slides (see links below in the "Video" section).
35. ↑ Gospel Topics Essays "First Vision Accounts" lds.org
36. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:185. Volume 4 link
37. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:77–78. Volume 6 link
38. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 2:271. Volume 2 link
39. ↑ Times and Seasons 3, 761. off-site GospeLink
40. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:64. Volume 5 link
41. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:210–212. Volume 4 link
42. ↑ Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466.
43. ↑ Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306.
44. ↑ Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.
45. ↑ Vogel, Early Mormon Documents 1:210n9.
46. ↑ Lorenzo Saunders, interviewed by William H. Kelley, 17 September 1884, 1-18, in E.L. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri; reproduced in Vogel, Early Mormon Documents 1:125-135.
47. ↑ Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 17–18.
48. ↑ Lucy Mack Smith, History of Joseph Smith by His Mother (Salt Lake City: Stevens and Wallis, 1945), 90.
49. ↑ Letter, Josiah Stowell Jr. to John S. Fullmer, 17 February 1843.
50. ↑ Morning Star, 7 March 1833 [Limerick, Maine].
51. ↑ Peter Bauder, The Kingdom and Gospel of Jesus Christ (Canajoharie, New York: A. H. Calhoun, 1834), 36.
52. ↑ Observer and Telegraph, 18 November 1830 [Hudson, Ohio].
53. ↑ “Gold Bible, No. 3,” The Reflector (Palmyra, New York) 2, no. 12 (1 February 1831): {{{pages}}}. off-site
54. ↑ The Catholic Telegraph, 14 April 1832 [Cincinnati, Ohio].
55. ↑ Orson Pratt, Journal of Discourses 14:140-141.
56. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. ""dispensation," definition #4, (emphasis in original)) "dispensation," definition #4, (emphasis in original))."
57. ↑ Saints’ Herald, vol. 30 (16 June 1883): 388; emphasis added.
58. ↑ Deseret Evening News, 20 July 1901, 22.
59. ↑ Latter Day Saints' Messenger and Advocate 2 no. 13 (October 1835), 208.; hymn #26 – 1835 edition; emphasis added.
60. ↑ Samuel W. Richards, "Joseph Smith, the Prophet," Young Women's Journal 18 no. 12 (December 1907), 537–539, (emphasis added).
61. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), ?, (emphasis added). off-site off-site Full title GL direct link
62. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), footnote #11 to the 1838 history.
63. ↑ Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 177.
64. ↑ Millennial Star 5 no. 10 (March 1845), 150.
65. ↑ John Jaques, Catechism For Children: Exhibiting the Prominent Doctrines of The Church of Jesus Christ of Latter-day Saints (Liverpool, England: Franklin D. Richards, 1854), 76.
66. ↑ Orson Pratt, Journal of Discourses 7:221.
67. ↑ Brigham Young, Journal of Discourses 12:68.
68. ↑ Larry C. Porter, Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), {{{vol}}}:1512.
69. ↑ Jeremy Runnells, "Letter to a CES Director" (2013)
70. ↑ Image from "MormonInfographics.com".
71. ↑ William O. Nelson, "Anti-Mormon Publications," Encyclopedia of Mormonism Daniel H. Ludlow ed. (New York, NY: MacMillan Publishing Company, 1992; 2007) 45-46.
72. ↑ Matthew J. Grow, Richard E. Turley Jr., Steven C. Harper, Scott A. Hales eds., Saints Volume 1 - The Standard of Truth (Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 2018), 17. The book cites Richard Bushman, "The Visionary World of Joseph Smith," BYU Studies 37:1 (1997-1998): 183–204.
73. ↑ Charles G. Finney, "Memoirs of Charles G. Finney," (1876) 16-18.
74. ↑ Richard Lloyd Anderson, "Parallel Prophets: Paul and Joseph Smith," Ensign (July 1972).off-site
75. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims )
76. ↑ Comment made by Wikipedia editor John Foxe on "First Vision" talk page (17 Aug. 2006) off-site
77. ↑ W.E. Vine's M.A., Expository Dictionary of New Testament Words (1940). off-site
78. ↑ Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan, 1997), 133. off-site
79. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 2꞉9, John 5꞉25, John 18꞉37, Acts 3꞉23, Acts 11꞉7, Revelation 3꞉20, Revelation 6꞉3,5, Revelation 11꞉12, Revelation 14꞉13, Revelation 16꞉1,5,7, Revelation 21꞉3. Note that two of these examples are even from the book of Acts!
80. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 13꞉19, Mark 13꞉7, Matthew 24꞉6, Luke 21꞉9, Acts 5꞉24, 1 Corinthians 11꞉18, Ephesians 3꞉2, Colossians 1꞉4, Philemon 1꞉5, Jas 5:11, Revelation 14꞉2.
81. ↑ Wallace, Beyond the Basics, 133–134. off-site

Gospel Topics, located on lds.org., "First Vision Accounts"

Gospel Topics, located on lds.org.

The various accounts of the First Vision tell a consistent story, though naturally they differ in emphasis and detail. Historians expect that when an individual retells an experience in multiple settings to different audiences over many years, each account will emphasize various aspects of the experience and contain unique details. Indeed, differences similar to those in the First Vision accounts exist in the multiple scriptural accounts of Paul’s vision on the road to Damascus and the Apostles’ experience on the Mount of Transfiguration.3 Yet despite the differences, a basic consistency remains across all the accounts of the First Vision. Some have mistakenly argued that any variation in the retelling of the story is evidence of fabrication. To the contrary, the rich historical record enables us to learn more about this remarkable event than we could if it were less well documented.

Click here to view the complete article

30

Claim
In his 1835 First Vision account, Joseph stated the he saw “many angels.”

Author's source(s)
The author's source is assumed to be one of Joseph’s two 1835 journal entries which mention the First Vision. This particular instance would correlate with the 9 November 1835 journal entry.

Response

The "many angels" in Joseph's 9 November 1835 First Vision account.

Summary: The mention of "many angels" in the November 9, 1835 diary entry is a clarifying detail. The appearance of the Father and Son are clearly referenced separately from the mention of the "many angels." Joseph said, "a pillar of fire appeared above my head, it presently rested down upon me head, and filled me with Joy unspeakable, 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;"

30

Claim
The author states that in the 1832 account, Joseph “mentioned that he had already concluded that all churches were in apostasy before he went into the woods to pray, while the official account of 1842 states that he had not concluded this until God so informed him in the vision.”

Author's source(s)
Joseph Smith’s 1832 history and Joseph Smith-History in the Pearl of Great Price.

Response

Contradiction about knowing all churches were wrong

Summary: In his 1832 account of the First Vision, Joseph Smith said, “I found [by searching the scriptures] that mankind did not come unto the Lord but that they 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.” But in the 1835 account he said, “I knew not who [of the denominations] was right or who was wrong.” It is claimed that thus counts as evidence that the First Vision story evolved over time. However, there is no contradiction in the two texts presented in the above argument, only a short-sighted understanding of some isolated sources. The answer to this apparent contradiction lies in a detailed examination of relevant texts. It is important to first compare Joseph Smith’s November 1832 text (which is in his own handwriting) with a newspaper article printed earlier that same year which refers to the Prophet’s inaugural religious experiences.

30

Claim
The author states that the “earliest publication to print a ‘full history’ of the rise of Mormonism, the ‘’Messenger and Advocate’’, failed to mention Smith’s vision in 1820, starting instead with the angel appearing in Smith’s bedroom in 1823.”

Author's source(s)
Tanner, ‘’Mormonism-Shadow or Reality?’’ 151-52.

Response

• This refers to Oliver Cowdery’s history published in the ‘’Messenger and Advocate” in 1834 and 1835. Oliver begins describing the religious excitement leading up to the First Vision when Joseph was 14 years old. Eight weeks later in the next installment, Oliver states that he made a mistake, changes Joseph’s age to 17, then describes Moroni’s visit without mentioning the First Vision.

Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "The Cowdery Conundrum: Oliver’s Aborted Attempt to Describe Joseph Smith’s First Vision in 1834 and 1835"

Roger Nicholson,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (December 6, 2013)

In 1834, Oliver Cowdery began publishing a history of the Church in installments in the pages of the Latter Day Saints’ Messenger and Advocate. The first installment talks of the religious excitement and events that ultimately led to Joseph Smith’s First Vision at age 14. However, in the subsequent installment published two months later, Oliver claims that he made a mistake, correcting Joseph’s age from 14 to 17 and failing to make any direct mention of the First Vision. Oliver instead tells the story of Moroni’s visit, thus making it appear that the religious excitement led to Moroni’s visit.

This curious account has been misunderstood by some to be evidence that the “first” vision that Joseph claimed was actually that of the angel Moroni and that Joseph invented the story of the First Vision of the Father and Son at a later time. However, Joseph wrote an account of his First Vision in 1832 in which he stated that he saw the Lord, and there is substantial evidence that Oliver had this document in his possession at the time that he wrote his history of the Church. This essay demonstrates the correlations between Joseph Smith’s 1832 First Vision account, Oliver’s 1834/1835 account, and Joseph’s 1835 journal entry on the same subject. It is clear that not only did Oliver have Joseph’s history in his possession but that he used Joseph’s 1832 account as a basis for his own account. This essay also shows that Oliver knew of the First Vision and attempted to obliquely refer to the event several times in his second installment before continuing with his narrative of Moroni’s visit.

Click here to view the complete article

31

Claim
The author states that Joseph Smith “engaged in folk magic and was occasionally hired to use his magical stone-found in a neighbor’s (Mr. Chase) well-to find buried treasures and lost objects. Since the Lord had so specifically instructed the nation of Israel not to engage in any magical practice, it is hard to believe that God would choose a magician to restore his church.

Author's source(s)
Leviticus 19:26; 20:6, 27; Deuteronomy 18:10; Isaiah 19:3.

Response

• Joseph Smith was not a “magician.”

Magician Walters as a mentor?

Summary: A "vagabond fortune-teller" named Walters became popular in the Palmyra area. When Walters left the area, did "his mantle" fall upon Joseph Smith? The reality is that the idea that Walter's "mantle" fell upon Joseph is the creation of an enemy of Joseph Smith, Abner Cole.

Matthew B. Brown, "Revised or Unaltered? Joseph Smith’s Foundational Stories"

Matthew B. Brown,  Proceedings of the 2006 FAIR Conference, (August 2006)

Abner Cole wanted to mock the Book of Mormon in his newspaper (The Reflector). He was most probably motivated to do this because he had violated copyright law by printing portions of the Book of Mormon in his paper and the Prophet Joseph Smith forced him to stop his illegal activity. Cole’s mockery text was called the “Book of Pukei.” In this peculiar literary production the editor took many authentic elements of the story of the Book of Mormon’s origin and mixed them together with elements of speculation that had been floating around the community. Cole utilized the dialogue of one of the characters in his mockery text to call Joseph Smith an ignoramus, a criminal, and a servant of Satan. It is in this text that Joseph Smith is first connected with a man from Great Sodus Bay, New York, called “Walters the Magician” (probably Luman Walter).

Click here to view the complete article

31 - The author notes that in 1826 Joseph was charged with being a “disorderly person” and “glass looker”

The author(s) of Mormonism Unmasked make(s) the following claim:

The author notes that in 1826 Joseph was charged with being a “disorderly person” and “glass looker.” The author states that “glass looker” means “crystal ball user.”

Author's sources: Tanner, ‘’Mormonism-Shadow or Reality?’’ 32-49.

FAIR's Response

FAIR Answers—back to home page

V

Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

Highlights in the Prophet’s Life 20 Mar. 1826: Tried and acquitted on fanciful charge of being a “disorderly person,” South Bainbridge, Chenango County, New York. New York law defined a disorderly person as, among other things, a vagrant or a seeker of “lost goods.” The Prophet had been accused of both: the first charge was false and was made simply to cause trouble; Joseph’s use of a seer stone to see things that others could not see with the naked eye brought the second charge. Those who brought the charges were apparently concerned that Joseph might bilk his employer, Josiah Stowell, out of some money. Mr. Stowell’s testimony clearly said this was not so and that he trusted Joseph Smith.

—Anonymous, "Highlights in the Prophet’s Life," Ensign (Jun 1994): 24. off-site

∗       ∗       ∗

What is Joseph Smith's 1826 South Bainbridge "trial" for "glasslooking"?

Joseph Smith appeared at a pre-trial court hearing in 1826 for "glasslooking"

In 1825 Josiah Stowel sought out the young Joseph Smith, who had a reputation for being able to use his seer stone to locate lost objects, to help him to locate an ancient silver mine. After a few weeks of work, Joseph persuaded Stowel to give up the effort. In 1826, some of Stowel's relatives brought Joseph to court and accused him of "glasslooking" and being a "disorderly person." Several witnesses testified at the hearing.

Joseph was released without being fined or otherwise punished - there was no verdict of "guilty" or "not guilty" because this was only a hearing rather than a trial

Joseph was ultimately released without being fined and had no punishment imposed upon him. Years later, a bill from the judge was discovered which billed for court services.

Gordon Madsen summarized:

"The evidence thus far available about the 1826 trial before Justice Neely leads to the inescapable conclusion that Joseph Smith was acquitted." ^[1]

A review of all the relevant documents demonstrates that:

1. The court hearing of 1826 was not a trial, it was an examination
2. The hearing was likely initiated from religious concerns; i.e. people objected to Joseph's religious claims.
3. There were seven witnesses.
4. The witnesses' testimonies have not all been transmitted faithfully.
5. Most witnesses testified that Joseph did possess a gift of sight

The court hearing was likely initiated by Stowel's relatives as a concern that he was having too much influence on Stowel

It was likely that the court hearing was initiated not so much from a concern about Joseph being a money digger, as concern that Joseph was having an influence on Josiah Stowel. Josiah Stowel was one of the first believers in Joseph Smith. His nephew was probably very concerned about that and was anxious to disrupt their relationship if possible. He did not succeed. The court hearing failed in its purpose, and was only resurrected decades later to accuse Joseph Smith of different crimes to a different people and culture.

Understanding the context of the case removes any threat it may have posed to Joseph's prophetic integrity.

What events resulted in Joseph Smith's 1826 court appearance in South Bainbridge?

Josiah Stowell requested Joseph Smith's help in locating an ancient silver mine

In the spring of 1825 Josiah Stowell visited with Joseph Smith "on account of having heard that he possessed certain keys, by which he could discern things invisible to the natural eye." ^[2] Josiah Stowell wanted Joseph to help him in his quest to find treasure in an ancient silver mine. Joseph was reluctant, but Stowell persuaded Joseph to come by offering high wages. According to trial documents, Stowell says Joseph, using a seer stone, "Looked through stone and described Josiah Stowell's house and out houses, while at Palmyra at Sampson Stowell's correctly, that he had told about a painted tree with a man's hand painted upon it by means of said stone." ^[3]

Joseph ultimately persuaded Stowell to give up looking for the mine

Joseph and his father traveled to southern New York in November of 1825. This was after the crops were harvested and Joseph had finished his visit to the Hill Cumorah that year. They participated with Stowell and the company of workers in digging for the mine for less than a month. Finally Joseph persuaded him to stop. "After laboring for the old gentleman about a month, without success, Joseph prevailed upon him to cease his operations." ^[4]

Joseph continued to work in the area for Stowell and others. He boarded at the home of Isaac Hale and met Emma Hale, who was one "treasure" he got out of the enterprise.

The following year, Stowell's sons or nephew (depending on which account you follow) brought charges against Joseph and he was taken before Justice Neely

In March of the next year, Stowell's sons or nephew (depending on which account you follow) brought charges against Joseph and he was taken before Justice Neely. The supposed trial record came from Miss Pearsall. "The record of the examination was torn from Neely's docket book by his niece, Emily Persall, and taken to Utah when she went to serve as a missionary under Episcopalian bishop Daniel S. Tuttle." ^[5] This will be identified as the Pearsall account although Neely possessed it after her death. It is interesting that the first published version of this record didn't appear until after Miss Pearsall had died.

Stowell's relatives felt that Joseph was exercising "unlimited control" over their father or uncle

William D. Purple took notes at the trial and tells us, "In February, 1826, the sons of Mr. Stowell, ...were greatly incensed against Smith, ...saw that the youthful seer had unlimited control over the illusions of their sire... They caused the arrest of Smith as a vagrant, without visible means of livelihood." ^[6]

Whereas the Pearsall account says: "Warrant issued upon oath of Peter G. Bridgman, [Josiah Stowell's nephew] who informed that one Joseph Smith of Bainbridge was a disorderly person and an imposter...brought before court March 20, 1826" ^[7]

So, we have what has been called "The 1826 Trial of Joseph Smith", even though the records show that this wasn't actually a trial. For many years LDS scholars Francis Kirkham, Hugh Nibley and others expressed serious doubts that such a trial had even taken place.

Why was Joseph fined if he wasn't found guilty of anything?

Joseph was never fined - the bills from Judge Neely and Constable DeZeng were for court costs

The court did not assess a fine against Joseph. There were bills made out by Judge Neely and Constable DeZeng, but these were for costs. Those bills were directed to the County for payment of witnesses, etc., not to Joseph.

Ensign (June 1994): "Highlights in the Prophet’s Life 20 Mar. 1826: Tried and acquitted on fanciful charge of being a "disorderly person," South Bainbridge, Chenango County, New York

Ensign (June 1994):

Highlights in the Prophet’s Life 20 Mar. 1826: Tried and acquitted on fanciful charge of being a "disorderly person," South Bainbridge, Chenango County, New York. New York law defined a disorderly person as, among other things, a vagrant or a seeker of "lost goods." The Prophet had been accused of both: the first charge was false and was made simply to cause trouble; Joseph’s use of a seer stone to see things that others could not see with the naked eye brought the second charge. Those who brought the charges were apparently concerned that Joseph might bilk his employer, Josiah Stowell, out of some money. Mr. Stowell’s testimony clearly said this was not so and that he trusted Joseph Smith. ^[8]

Didn't Hugh Nibley claim that a record of this trial would be "the most damning evidence in existence" against Joseph Smith?

Nibley felt that the "court record" didn't seem to be correct

Hugh Nibley had serious doubts as to whether or not Joseph Smith was actually brought to trial in 1826, and he felt that the only real trial was in 1830. For the most part, Nibley felt that the "court record" didn't seem to be correct. The following quote is taken from Nibley's book "The Myth Makers:"

"if this court record is authentic it is the most damning evidence in existence against Joseph Smith."

Why are the 1971 discoveries important?

It was easy to cast doubt on the reality of the 1826 hearing until the bills from Judge Albert Neely and Constable Philip De Zeng were found in 1971. These documents were removed from their purported site of discovery by Dr. Wesley Walters, a well-known anti-Mormon author.

Walters wrote, "Because the two 1826 bills had not only suffered from dampness, but had severe water damage as well, Mr. Poffarl hand-carried the documents to the Yale University's Beinecke Library, which has one of the best document preservation centers in the country." ^[9] The problem with this action is, once you have removed a document from a historical setting and then try to restore it to the same setting, you can't prove that you have not altered the document.

The actions of Walters and Poffarl compromised the documents. By having the documents removed and only returned under threat of a lawsuit by the County, it opened the possibility that they could be forged documents. They are generally considered to be authentic.

Nibley's real point at issue is not whether or not there was a trial, but whether or not a record existed proving Joseph guilty of deceit

Since Wesley Walters has found some bills related to the trial, the critics now claim that the case is proven and that Nibley has proven their case for them. Nothing is further from the truth. First of all you need to look at the whole quote. Nibley was chastising Tuttle for not actually using the trial record that he had. He was questioning why he would do that if it was so important.

"You knew its immense value as a weapon against Joseph Smith if its authenticity could be established. And the only way to establish authenticity was to get hold of the record book from which the pages had been purportedly torn. After all, you had only Miss Pearsall's word for it that the book ever existed. Why didn't you immediately send he back to find the book or make every effort to get hold of I? Why didn't you "unearth" it, as they later said you did? . . . The authenticity of the record still rests entirely on the confidential testimony of Miss Pearsall to the Bishop. And who was Miss Pearsall? A zealous old maid, apparently: "a woman helper in our mission," who lived right in the Tuttle home and would do anything to assist her superior. The picture I get is that of a gossipy old housekeeper. If this court record is authentic, it is the most damning evidence in existence against Joseph Smith. Why, then, [speaking to Tuttle] was it not republished in your article in the Schaff-Herzog Encyclopedia of Religious Knowledge after 1891? . . . in 1906 Bishop Tuttle published his Reminiscences of a Missionary Bishop in which he blasts the Mormons as hotly as ever. . . yet in the final summary of his life's experiences he never mentions the story of the court record - his one claim to immortal fame and the gratitude of the human race if it were true!" (Nibley "The Myth Makers", 246)

The Pearsall account, which has never been produced, claims that the defendant was found guilty. The real point at issue is not whether or not there was a trial, but whether or not a record existed proving Joseph guilty of deceit. A document proving such guilt has not been found.

What did critics of the Church during Joseph Smith's lifetime think of the 1826 court hearing?

Critics of Joseph Smith's time ignored the 1826 court hearing

Critics of Joseph Smith's time ignored the 1826 court hearing:

1. They didn't bring it up in another trial in the same area in 1830.
2. It was not mentioned in any of the affidavits collected by Hurlbut in 1833, even though he was diligently looking for every piece of dirt he could find.
3. Although the trial was briefly mentioned in 1831, it was not mentioned again in a published record for 46 years.

The attraction of this event for a later generation of critics, however, lies in the fact that:

• Society had changed
• Seer Stones were no longer acceptable
• Treasure digging was considered abnormal
• Spiritual gifts were reinterpreted as manifestations of the occult

Many people of the 1800s did not see any differences between what later generations would label as "magic" and religiously-driven activities recorded in the Bible

Many people of the 1800s did not see any differences between what later generations would label as "magic" and religiously-driven activities recorded in the Bible—such as Joseph's silver cup (see Genesis 44:2,5) in which 'he divineth' (which was also practiced by the surrounding pagans and referred to as hydromancy),^[10] or the rod of Aaron and its divinely-driven power (Exodus 7:9-12).

The Bible records that Jacob used rods to cause Laban's cattle to produce spotted, and speckled offspring (see Genesis 30:37-39) — one can only imagine what the critics would say should Joseph Smith have attempted such a thing!

In Joseph Smith's own day other Christian leaders were involved in practices which today's critics would call 'occultic'

In Joseph Smith's own day other Christian leaders were involved in practices which today's critics would call 'occultic.' Quinn, for instance, observes that in "1825, a Massachusetts magazine noted with approval that a local clergyman used a forked divining rod.... Similarly, a Methodist minister wrote twenty-three years later that a fellow clergymen in New Jersey had used a divining rod up to the 1830s to locate buried treasure and the 'spirits [that] keep guard over buried coin'...." ^[11]

Activities of the early 1800s or Biblical times which later generations would view skeptically were simply thought of as part of how the world worked

It is important to realize that every statement about "magic" or the "occult" by LDS authors is a negative one. Joseph and his contemporaries would likely have shocked and dismayed to be charged with practicing "magic." For them, such beliefs were simply how the world worked. Someone might make use of a compass without understanding the principles of magnetism. This mysterious, but apparently effective, device was useful even if its underlying mechanism was not understood. In a similar way, activities of the early 1800s or Biblical times which later generations would view skeptically were simply thought of as part of how the world worked.

But, it is a huge leap from this realization to charging that Joseph and his followers believed they were drawing power from anything but a divine or proper source.

What are the details of Joseph Smith's 1826 "trial" for "glasslooking"?

What records of the court hearing exist?

We have five records of the 1826 hearing. These were published in eight documents.

1. Apr. 9, 1831 - A W. Benton in Evangelical Magazine and Gospel Advocate
2.Oct. 1835 - Oliver Cowdery in Latter-day Saints Messenger and Advocate
3.1842 letter from Joel K. Noble (not published until 1977)
4.Record torn from Judge Neely docket book by Miss Emily Pearsall (niece)

• Feb. 1873 - Charles Marshall publishes in Frazer's Magazine (London)
• Apr. 1873 - Frazer's article reprinted in Eclectic Magazine (N.Y.)
• 1883 - Tuttle article in New Schaff-Herzog Encyclopedia of Religious Knowledge
• Jan. 1886 - Christian Advocate vol. 2, no. 13 (Salt Lake City, UT)

5. May 3, 1877 - W. D. Purple Chenango Union

It may be that Purple saw the publication in the Eclectic Magazine and that is why he published his account a few years later. There are no complete overlaps in the accounts; we will look at the similarities and differences.

Finally, we have the bills by Judge Neely and Constable Da Zeng which provide some additional useful details.

Document provenance

We don't have the actual record that Miss Pearsall had, but the claimed trail of events leads as follows:

1. Miss Pearsall tears the record from the docket book of her uncle Judge Neely
2. She takes the record with her to Utah when she went to work with Bishop Tuttle.
3. Miss Pearsall dies in 1872.
4. Charles Marshall copies the record and has it published in Frazer's Magazine in 1873.
5. Ownership falls to Tuttle after Miss Pearsall's death
6. Tuttle published in 1883 Schaff-Herzog encyclopedia.
7. Tuttle gave it to the Methodists who published it in 1886
8. Then the record was lost.

It will be noticed with interest, that although Bishop Tuttle and others had access to the Pearsall account for several years it was not published until after her death. That combined with the fact that the torn leaves were never allowed to be examined, would cast some doubt on the completeness or accuracy of that which was published.

Do we have a court record?

We know that the supposed "court record" obtained by Miss Pearsall can't be a court record at all.

1. Misdemeanor trials were not recorded, only felony trials.
2. No witness signatures—they were required in an official record.
3. It appears to be a pretrial hearing.
4. Pretrial hearings cannot deliver guilty verdicts.

Why were the various records made?

This is the reason that the people stated for why they were putting forth this information.

1. Benton: more complete history of their founder
2. Cowdery: private character of our brother
3. Noble: explain the character of the Mormons
4. Marshal: preserve a piece of information about the prophet
5. Purple: as a precursor of the advent of the wonder of the age, Mormonism
6. Tuttle: [to show] In what light he appeared to others
7. Judge Neely: to collect fees

Unsurprisingly, those who provided these accounts had an agenda. We are not looking at an event through the eyes of an unbiased observer, and most of that bias is directed against Joseph Smith.

Who brought the charges?

If we look at the individuals bringing the charges, we have the following: Benton (1831): The Public Cowdery (1835): very officious person Noble (1842): Civil authority Marshall (1873): Peter G. Bridgman Purple (1877): sons of Mr. Stowell Tuttle (1883): Peter G. Bridgman Judge Neely: The Public

Note that the agreement of Marshall and Tuttle is misleading because they are essentially quoting the same source.

Whether it was Josiah Stowell's sons or his nephew Peter G. Bridgman, it seems to be close family members. We don't know why Peter G. Bridgman brought the charges, but it could easily have been because he was worried that his uncle was accepting Joseph Smith in his religious claims. Josiah did join the church organized by Joseph Smith and stayed faithful his whole life. As for Peter Bridgman, "Within a month after the trial he was licensed as an exhorter by the Methodists and within three years had helped establish the West Bainbridge Methodist Church. Upon his death in 1872 his fellow ministers characterized him as 'an ardent Methodist and any attack upon either the doctrines or the polity of the Methodist Episcopal Church, within his field of labor, was sure to be repelled by him with a vigorous hand." ^[12]

Is it possible that the trial of Joseph Smith was just one of his first attempts to apply a "vigorous hand?"

What was the charge against Joseph Smith?

The charge is listed in the various accounts as:

1. Benton (1831): a disorderly person
2. Cowdery (1835): a disorderly person
3. Noble (1842): under the Vagrant act
4. Marshall (1873): a disorderly person and an imposter
5. Purple (1877): a vagrant, without visible means of livelihood
6. Tuttle (1882): a disorderly person and an imposter
7. Judge Neely: a misdemeanor

Hugh Nibley indicated how it would be strange that he could be charged without visible means of livelihood, since he was being employed by Stowell and others.

The portion of the statute that would seem to apply was enacted by New York in 1813.

...all persons who not having wherewith to maintain themselves, live idle without employment, and also all persons who go about from door to door, or place themselves in the streets, highways or passages, to beg in the cities or towns where they respectively dwell, and all jugglers, and all persons pretending to have skill in physiognomy, palmistry, or like crafty science, or pretending to tell fortunes, or to discover where lost goods may be found; ... shall be deemed and adjudged disorderly persons.

What is a juggler? It used to be that a person skilled in sleight of hand was called a juggler, whereas today we would call them a "sleight of hand magician." Thus, a "juggler" was a con man; someone using his 'stage magic' talents to defraud. ^[13]

But what if you weren't pretending to discover lost goods? What if you actually had a gift where you "could discern things invisible to the natural eye" Could you then be judged guilty of this statute?

How many witnesses testified?

As far as the number of witnesses we have the following:

1. Benton (1831): not mentioned
2. Cowdery (1835): not mentioned
3. Marshall (1873): Five quoted, charges for seven witnesses
4. Tuttle (1882): Six
5. Purple (1877): Four
6. Constable Philip De Zeng: Twelve

What is particularly interesting here is that Tuttle and Marshall are supposedly quoting from the same document. Marshall only quotes 5 witnesses, but at the end, the charges are listed for seven witnesses. The fee was 12-1/2 cents per witness. Eighty-seven and ½ cents divided by twelve ½ cents per witness, gives us seven witnesses. By combining the Purple and Pearsall accounts we can arrive at seven witnesses, and also a motive for not including all the witnesses or letting the record be examined. It is unknown why the constable would have listed twelve witnesses, unless that is the number he summoned to the proceedings. Seven would seem to be the correct number of those that testified.

What witness is excluded from some accounts?

Purple does add a witness that hadn't been included by Marshall or Tuttle: Joseph Smith, Sr. Maybe they didn't want to include the testimony of Joseph's father because his testimony was more religious in nature. He spoke of Joseph's "wonderful triumphs as a seer", that "both he and his son were mortified that this wonderful power which God had so miraculously given him should be used only in search of filthy lucre," and "he trusted that the Son of Righteousness would some day illumine the heart of the boy, and enable him to see His will concerning him." It is easy to see why this testimony wouldn't be included in a record where you are trying to show that Joseph Smith was a person trying to acquire work as a money digger. Which might be the reason the Tuttle and Marshall omitted the Joseph Smith Sr. testimony.

What verdict was brought against Joseph?

1. Benton: tried and condemned ... designedly allowed to escape
2. Cowdery: honorably acquitted
3. Noble: was condemned, took leg bail
4. Marshall: guilty?
5. Tuttle: guilty?
6. Purple: discharged
7. Constable De Zeng: not a trial

Noble's statement is hearsay, since there is no evidence that he actually attended this trial. Furthermore, his statement and Benton's statement can't be taken as an indication that Joseph was judged guilty. For example, in Joseph's 1830 trial he was acquitted. The court said that they "find nothing to condemn you, and therefore you are discharged." Then Mr Reid testifies, "They then proceeded to reprimand him severely, not because anything derogatory to his character in any shape had been proven against him by the host of witnesses that had testified during the trial." ^[14]

The verdict indicated by Marshall and Tuttle is questionable. It seems to be appended as an afterthought. Throughout the document Joseph is referred to as the "prisoner", then after the last testimony, we have one sentence in which he is named a defendant, "And thereupon the Court finds the defendant guilty." Here we have suddenly a declaratory statement that is completely out of character with the rest of the Pearsall document. Also, if this were actually a trial, Joseph wouldn't have testified against himself as the first witness.

The examination was not a trial

Wesley P. Walters has demonstrated that this is not a trial. The Constable's charges of "19 cents attached to the mittimus marks it as the pre-trial 'commitment for want of bail' ...and not the post-trial 'warrant of commitment, on conviction, twenty-five cents." ^[15]

In the Tanners' anti-Mormon Salt Lake City Messenger, they stated, "Wesley P. Walters had convincingly demonstrated to us that we were dealing with 'an examination.' In a New Conductor Generalis, 1819, page 142, we learn that in an 'examination' the accused is not put under oath but that the witnesses are'" ^[16]

In all cases but one the witnesses were "sworn", whereas Joseph was examined. Judge Neeley's charges actually uses that precise terminology, "in examination of above cause". Therefore, since this wasn't a trial, one cannot have a guilty verdict.

Summary of testimony

• Joseph Smith, Jr.: In the Purple account he tells about finding his stone and he exhibits his stone. In the Pearsall record it talks about how Stowell came and got Joseph, "had been employed by said Stowel on his farm, and going to school;" He informed Stowell where to find treasures, and buried coins and that he did it for the previous three years. But Joseph did not solicit and declined having anything to do with the business.

• Joseph Smith Sr.: This testimony is only in the Purple account. We discussed earlier how he felt this power showed that Joseph was a seer and that Joseph Sr. was mortified by the use of the sacred power and that he hoped that eventually it would get used correctly. Since this testimony puts Joseph in a positive light it is understandable why it wasn't included in the published versions of the Pearsall account.

• Josiah Stowell: His employer's testimony in the Purple account has Josiah say that Joseph could see 50 feet below the surface, described many circumstances to confirm his words. He said, "do I believe it? No, it is not a matter of belief: I positively know it to be true."

We go to the Pearsall record, for a slightly different account of the Josiah Stowell testimony. It tells how Joseph "looked through stone, and described Josiah Stowel's house and out-houses while at Palmyra, at Simpson Stowel's, correctly; that he had told about a painted tree with a man's hand painted upon it, by means of said stone;" Josiah tells about Joseph's being employed part time. It also contains the part that "he positively knew that the prisoner could tell, and professed the art of seeing those valuable treasures through the medium of said stone." He talked about finding something for Deacon Attelon that looked like gold ore. Josiah talked about Mr. Bacon burying some money and that Joseph described how there was a feather buried with the money. They found the feather but the money was gone. Josiah said that he "had been in company with prisoner digging for gold, and had the most implicit faith in prisoner's skill."

Stowell joined the Church in 1830, and died in full fellowship, planning to join the Saints "in Zion."^[17]

• Horace Stowell: This testimony is only found in the Neely record. It is a short testimony that describes where a chest of dollars was buried in Winchester County and that Joseph marked the size of the chest with leaves on the ground.

• Arad Stowell: This witness went to see Joseph and wanted Joseph to display his skill. He laid out a book on a cloth. While holding a white stone to a candle, he read the book. Arad said that he was disappointed and went away because to him it was obviously a deception, but he doesn't tell us why he thought it was a deception. It would have been nice if he had told us why he thought that. Was it just that he had his mind made up before he went to see Joseph?

There are only three testimonies that are duplicated in both the Purple and Pearsall accounts. They are Joseph Smith, Josiah Stowel and Jonathan Thompson. In the Purple account Thompson said that he could not remember finding anything of value. He stated that Joseph claimed there was a treasure protected by sacrifice and that they had to be armed by fasting and prayer. They struck the treasure with a shovel. One man placed his hand on the treasure, but it gradually sunk out of reach. Joseph believed there was a lack of faith or devotion that caused the failure. They talked about getting the blood from a lamb and sprinkling it around.

Interestingly, the same witness in the Pearsall record says that Joseph indicated where the treasure was. He looked in the hat and told them how it was situated. An Indian had been killed and buried with the treasure. So this detail matches with the Purple account. The treasure kept settling away. Then Joseph talked about salt that could be found in Bainbridge and described money that Thompson had lost 16 years ago. Joseph described the man that had taken it and what happened to the money. There is nothing mentioned about sacrificing sheep or not having sufficient faith and so forth. The Pearsall record is supposedly a more complete written record, but it doesn't have the bleeding sheep, or fasting and prayer that characterizes the Purple account.

What happened to Josiah Stowell? Did he conclude he had been defrauded after the court hearing?

Stowell joined the Church and died in full fellowship

One biographical encyclopedia noted:

Josiah Stowell (sometimes spelled Stoal) was born in Winchester, New Hampshire, 22 March 1770, and later resided at his farm on the Susquehanna River, about 3.2 miles southwest of the village of South Bainbridge (now Afton). This village was part of the township of Bainbridge (now Afton), Chenango County, New York. In October 1825 Stowell was engaged in digging for reported Spanish treasure in the Ouaquaga (Ouaquagua) Mountains of Harmony, Susquehanna County, Pennsylvania. Hearing that Joseph Smith Jr. of Manchester, Ontario County, New York, had the ability to "discern things invisible to the natural eye," Mr. Stowell visited Joseph and employed him.

The men lodged at the home of Isaac Hale in Harmony. According to Hale, they dug from early November to about 17 November 1825, when successive failures caused them to withdraw to the Stowell farm. While at the Hale home, Joseph Smith had met Isaac's daughter, Emma. He continued to court her while he was employed in New York by Josiah Stowell and Joseph Knight Sr. After Joseph and Emma were married at South Bainbridge on 18 January 1827, Stowell gave the newlyweds a ride to Manchester, where they resided with Joseph's parents.

Stowell and Knight were both houseguests of the Smiths at Manchester on 21-22 September 1827, when Joseph Smith went to the Hill Cumorah and obtained the gold plates from Moroni. Stowell joined the Church in 1830 but did not go west with the Saints when they moved to Ohio in 1831. Josiah Stowell continued to express his belief in the Prophet and the Book of Mormon as indicated in a letter written by his son, Josiah Stowell Jr., to John S. Fullmer in February 1843. He also dictated a letter to the Prophet in Nauvoo on 19 December 1843 and told him of his desire "to come to Zion the next season"; however, conditions prevented his doing so. Josiah Stowell died in Smithboro, Tioga County, New York, on May 12, 1844. He is buried in the Smithboro Cemetery.^[18]

Was Joseph Smith found guilty of being a "con man" in 1826?

Claims about Joseph being found guilty of being a "con man" in court usually revolve around either a misunderstanding or misrepresentation of Joseph's 1826 court hearing

Claims that Joseph was a "juggler," or "conjurer" were a common 19th century method of dismissing his prophetic claims via ad hominem. Modern-day claims about him being found to be a "con man" are simply the same attack with updated language, usually bolstered by a misunderstanding or misrepresentation of Joseph's 1826 court hearing.

Joseph's tendency to assume the best of others, even to his own repeated detriment, also argues for his sincerity. One might legitimately claim that Joseph was mistaken about his prophetic claims, but it will not do to claim that he was cynically, knowingly deceiving others for his own gain.

Claims about Joseph being found guilty of being a "con man" in court usually revolve around either a misunderstanding or misrepresentation of Joseph's 1826 court hearing:

Even if one rejects Joseph's claims to divine revelation or special abilities, his conduct still does not match that of a "con man"

• Con men seek out their marks; Joseph was approached for his help by those who had heard about him
• Con men travel from place to place, staying one step ahead of the law while defrauding their marks; Joseph was known locally and remained in his local area

Brant Gardner noted:

One very subtle but very important aspect of all of the dealings of the village seers is their relationship with their clients. The true cunning men and wise women were fixtures in the community. They received clients; they did not seek them out. In the cases reported about Sally Chase, her clients came to her. We have four descriptions of Joseph as this kind of village seer; and in each case, the client came to him with his problem....[T]hose who were searching for treasure invited the adept, but the cunning man or wise woman did not actively seek their employ.^[19]

Broader character traits that argue against the "con-man hypothesis"

When Joseph's career is examined more broadly, there are other factors which argue for his sincerity. Arguably one character trait which gave Joseph repeated trouble was his willingness to trust others and give them the benefit of the doubt. His striking ability to accept people at face value, never doubting that their motives were as pure as his own, has many exemplars. The case of W.W. Phelps is one.

Phelps had betrayed Joseph and the Church during the Missouri persecutions, and contributed to Joseph's confinement in Liberty Jail. His signature was on the petition that resulted in the extermination order which led to the Saints' murder and dispossession. After receiving a penitent letter from Phelps, Joseph quickly responded

I must say that it is with no ordinary feelings I endeavor to write a few lines to you… I am rejoiced at the privilege granted me… when we read your letter—truly our hearts were melted into tenderness and compassion when we ascertained your resolves… It is true, that we have suffered much in consequence of your behavior… we say it is your privilege to be delivered from the powers of the adversary, be brought into the liberty of God's dear children, and again take your stand among the Saints of the Most High, and by diligence, humility, and love unfeigned, commend yourself to our God, and your God, and to the Church of Jesus Christ…

Believing your confession to be real, and your repentance genuine, I shall be happy once again to give you the right hand of fellowship, and rejoice over the returning prodigal…

"Come on, dear brother, since the war is past, For friends at first, are friends again at last."^[20]

So it was that Joseph, while willing to do almost anything―from taking up arms, to petitioning presidents, to launching a campaign of disinformation―to protect the revealed Restoration and the Latter-day Saints, repeatedly opened himself to abuse and worse because of his apparent inability or unwillingness to think the worst of someone in advance of the evidence. Joseph assumed that all men were as purely motivated as he was. "It takes a con to know a con," and Joseph wasn’t a con.^[21] If he had been cynically exploiting others, he would have tended to ascribe his own base motives of deception and taking advantage to others, and probably would have been more cautious. But, he did not. Elder B.H. Roberts, a seventy and historian, noted years later that:

[Joseph Smith had] a too implicit trust in [men's] protestations of repentance when overtaken in their sins; a too great tenacity in friendship for men he had once taken into his confidence after they had been proven unworthy of the friendship.…^[22]

A prime example of this phenomenon is the case of John C. Bennett. Soon after Bennett's baptism in Nauvoo, Joseph received a letter reporting Bennett's abandonment of wife and children. Joseph knew from personal experience that "it is no uncommon thing for good men to be evil spoken against,"^[23] and did nothing precipitous. The accusations against Bennett gained credence when Joseph learned of his attempts to persuade a young woman "that he intended to marry her." Joseph dispatched Hyrum Smith and William Law to make inquiries, and in early July 1841 he learned that Bennett had a wife and children living in the east. Non-LDS sources confirmed Bennett's infidelity: one noted that he "heard it from almost every person in town that [his wife] left him in consequence of his ill treatment of her home and his intimacy with other women." Another source reported that Bennett's wife "declared that she could no longer live with him…it would be the seventh family that he had parted during their union."^[24]

When confronted with the evidence privately, Bennett confessed and promised to reform. He did not, though Joseph did not make his sins public until nearly a year later.^[25]

See also:

John C. Bennett

Other examples of misplaced trust include George M. Hinckle, who sold Joseph out to the Missouri militia (resulting in his near-execution and his imprisonment in Liberty Jail) and William Law, who would help publish the Nauvoo Expositor, a newspaper which called for Joseph's death and contributed to the martyrdom.

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Learn more about Joseph Smith: character

Wiki links	Early womanizer?
FAIR links	Don Bradley, "Knowing Brother Joseph: How the Historical Record Demonstrates the Prophet’s Religious Sincerity," Proceedings of the 2023 FAIR Conference (August 2023). link Gregory Smith, "Everything You Always Wanted to Know About Plural Marriage* (*but were afraid to ask)," Proceedings of the 2009 FAIR Conference (August 2009). link
Online	Brian C. Hales and Gregory L. Smith, "A Response to Grant Palmer's 'Sexual Allegations against Joseph Smith and the Beginnings of Polygamy in Nauvoo'," Interpreter: A Journal of Mormon Scripture 12/8 (10 October 2014). [183–236] link
Video	"Joseph Smith and fraud allegations," BH Roberts Foundation print-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young Joseph Smith

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Source(s) of the criticism—Joseph found guilty of being "a con man"?

Critical sources

Early works that label Joseph a "juggler" or "conjurer" “A hungry lean-faced villain,” The Reflector (Palmyra, New York) 3d series, no. 7 (30 June 1830): xxx. off-site [citation needed] Rev. John Shearer, letter of 18 November 1830; reproduced in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 4:92-93. “Gold Bible, No. 5,” The Reflector (Palmyra, New York) 2, no. 14 (28 February 1831): ??. off-site [citation needed] A.W.B. [Abraham W. Benton], “Mormonites,” Evangelical Magazine and Gospel Advocate 2/15 (Utica, New York) (9 April 1831): 1. "Although [Joseph] constantly failed in his pretensions, still he had his dupes who put implicit confidence in all his words....It is reported, and probably true, that he commenced his juggling by stealing and hiding property belonging to his neighbors, and when inquiry was made, he would look in his wone (his gift and power) and tell where it was." Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 16. (Affidavits examined) Later works that use the modern terms "con man," "confidence man," or "con game" Harry M. Beardsley, Joseph Smith and His Mormon Empire (Boston, New York: Houghton Mifflin Company, 1931), 43. Wesley P. Walters, "Joseph Smith's Bainbridge, N.Y., Court Trials," Westminster Theological Journal 36/2 (Winter 1974): 141. Wesley P. Walters, "From Occult to Cult With Joseph Smith, Jr.," Journal of Pastoral Practice 1/2 (Summer 1977): 122. Kenneth H. Winn, Exiles in a Land of Liberty : Mormons in America, 1830–1846 (Chapel Hill : University of North Carolina Press, 1989), 82, see also index. ISBN 0807818291 David Persuitte, Joseph Smith and the Origins of The Book of Mormon (2nd edition), (McFarland & Company, October 2000), 37 ( Index of claims ) Craig Criddle, "Sidney Rigdon:Creating the Book of Mormon," e-paper, sidneyrigdon.com (originally published 8 October 2005; revised 15 Mar 2009), sec 2., part 6. Dale R. Broadhurst, "Joseph Smith: Nineteenth Century Con Man?" sidneyrigdon.com (web paper, accessed 12 November 2010).

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Source(s) of the criticism—Joseph's 1826 trial

Critical sources

“Complaints of a Mormonite,” Evangelical Magazine and Gospel Advocate (Utica, New York) ( 5 September 1835): 285. off-site “Mormonism,” Morning Star (Limerick, Maine) 7, no. 20 (16 November 1832). Reprinted from the Christian Herald (Boston), circa November 1832. off-site A.W.B., “Mormonites,” Evangelical Magazine and Gospel Advocate (Utica, New York) 2, no. 15 (9 April 1831): 120. off-site Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 44-46 ( Index of claims ) Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 30. ( Index of claims ) John Dehlin, "Why People Leave the LDS Church," (2008). Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 184. ( Index of claims ) MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/transbomweb.htm Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 25. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 67-70.( Index of claims ) Wikipedia article "Joseph Smith, Jr."–Primary editor: COgden, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Notes

1. ↑ Gordon A. Madsen, "Joseph Smith's 1826 Trial: The Legal Setting," Brigham Young University Studies 30 no. 2 (1990), 106.
2. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 103.
3. ↑ Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 4:252–253.
4. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 103.
5. ↑ H. Michael Marquardt and Wesley P. Walters, Inventing Mormonism: Tradition and the Historical Record (Salt Lake City, Utah: Smith Research Associates [distributed by Signature Books], 1994), 227.
6. ↑ Francis Kirkham, A New Witness for Christ in America: The Book of Mormon, 2 vols., (Salt Lake City: Utah Printing, 1959[1942]), 1:479. ASIN B000HMY138.
7. ↑ Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 4:248–249..
8. ↑ Anonymous, "Highlights in the Prophet’s Life," Ensign (Jun 1994): 24. off-site
9. ↑ Wesley P. Walters, "Joseph Smith's Bainbridge, N.Y. Court Trials," The Westminster Theological Journal 36:2 (1974), 153.
10. ↑ D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 30 ( Index of claims )
11. ↑ Quinn, 5
12. ↑ Wesley P. Walters, "Joseph Smith's Bainbridge, N.Y. Court Trials," The Westminster Theological Journal 36:2 (1974), 141–142.
13. ↑ Note too D. Michael Quinn's efforts to distort the clear meaning of this statute as discussed in John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site]. See also FairMormon Answers link here.
14. ↑ Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 1:211. GospeLink
15. ↑ Wesley P. Walters, "Joseph Smith's Bainbridge, N.Y. Court Trials," The Westminster Theological Journal 36:2 (1974), 140, note 36.
16. ↑ Jerald and Sandra Tanner, Salt Lake City Messenger 68 (July 1988): 9.
17. ↑ Larry C. Porter, "Stowell, Josiah," in Encyclopedia of Latter-day Saint History, edited by Donald Q. Cannon, Richard O. Cowan, Arnold K. Garr (Salt Lake City, Utah : Deseret Book Co., 2000).
18. ↑ Larry C. Porter, "Stowell, Josiah," in Encyclopedia of Latter-day Saint History, edited by Donald Q. Cannon, Richard O. Cowan, Arnold K. Garr (Salt Lake City, Utah : Deseret Book Co., 2000).
19. ↑ Brant A. Gardner, The Gift and Power: Translating the Book of Mormon (Greg Kofford Books, 2011), 82.
20. ↑ Joseph Smith to William W. Phelps, "Dear Brother Phelps, 22 July 1840, Nauvoo, Illinois; cited in History of the Church, ^{[citation needed]}:162-164. ^[citation needed]/1.html&A={{{start}}} Volume ^{[citation needed]} link
21. ↑ On the evident sincerity of Joseph in his personal writings, see Paul H. Peterson, "Understanding Joseph: A Review of Published Documentary Sources," in Joseph Smith: The Prophet, the Man, ed. Susan Easton Black and Charles D. Tate (Salt Lake City, Utah: Deseret Book Company, 1988), 109–110.
22. ↑ Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965). GospeLink
23. ↑ "To the Church of Jesus Christ of Latter Day Saints, and to All the Honorable Part of the Community," Times and Seasons 3 no. 17 (1 July 1842), 839. off-site GospeLink
24. ↑ History of the Church, 5:35-37. Volume 5 link
25. ↑ For more details, see a discussion of the entire complex Bennett period here in PDF.

31

Claim
Regarding the Book of Mormon translation, the author asks, “Did he use the Urim and Thummim, prepared by God and stored with the plates, to translate the record, or did he use the chocolate-colored stone found in Mr. Chase’s well?”

Response
Linda King Newell and Valeen Tippetts Avery, ‘’Mormon Enigma: Emma Hale Smith, Prophet’s Wife, “Elect Lady,” Polygamy’s Foe 1804-1879’’(Garden City, N.Y.: Doubleday, 1984); David Whitmer, ‘’An Address to All Belivers in Christ’’ (Richmond, Mo.: David Whitmer, 1887), 12.

• Joseph used both instruments (the Nephite interpreters and the seer stone) during the translation.

Gospel Topics (lds.org), "Book of Mormon Translation"

Gospel Topics (lds.org), (2013)

These two instruments—the interpreters and the seer stone—were apparently interchangeable and worked in much the same way such that, in the course of time, Joseph Smith and his associates often used the term “Urim and Thummim” to refer to the single stone as well as the interpreters. In ancient times, Israelite priests used the Urim and Thummim to assist in receiving divine communications. Although commentators differ on the nature of the instrument, several ancient sources state that the instrument involved stones that lit up or were divinely illumin[at]ed. Latter-day Saints later understood the term “Urim and Thummim” to refer exclusively to the interpreters. Joseph Smith and others, however, seem to have understood the term more as a descriptive category of instruments for obtaining divine revelations and less as the name of a specific instrument.

Click here to view the complete article

32 - The author claims that Joseph attempted to “join the Methodist Church in 1828, eight years after the Father and Son allegedly told him that all the churches were apostate

The author(s) of Mormonism Unmasked make(s) the following claim:

The author claims that Joseph attempted to “join the Methodist Church in 1828, eight years after the Father and Son allegedly told him that all the churches were apostate….Why did he ignore God’s command to ‘join none of them’?”

Author's sources: Michael Marquardt and Wesley P. Walters, ‘’Inventing Mormonism: Tradition and the Historical Record’’ (Salt Lake City: Smith Research Associates, 1994), 55, 61, n. 49

FAIR's Response

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V

Joseph Smith's First Vision

Accounts	Accounts of Joseph Smith's First Vision Multiple accounts of the First Vision Differences in First Vision accounts
Historical context	Events leading to the First Vision Events after the First Vision
Doctrinal impact	The First Vision and doctrine Seldom taught before 1877?

Video published by the Church History Department.

Video from FAIR

What differences are there between Joseph Smith's 1832 First Vision account and later accounts?

Religious revival

"this was a grief to my Soul thus from the age of twelve years to fifteen"

FAIR Answers—back to home page

...this was a grief to my Soul thus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed...

—Joseph Smith's 1832 account of the First Vision

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At what age did Joseph Smith become concerned about religion?

Joseph's interest in religion began when he was 12 years old, after the 1817 revival

Joseph's concern about religion started when he was twelve years old, close on the heels of the revival of 1817. In his 1832 account, Joseph notes that his concern about religion began at age 12 (1817-1818):

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 believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul... (Joseph Smith's 1832 account of the First Vision)

Richard Bushman notes that this "would have been in late 1817 and early 1818, when the after-affects of the revival of 1816 and 1817 were still felt in Palmyra." ^[1]

Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country." There is documented evidence of at least one Methodist camp meeting in the Palmyra area during that period, which only by chance happened to be mentioned in the local newspaper because of a specific death that seemed to be associated with it. In addition, there are newspaper articles talking of large-scale revival activity in the larger region surrounding Palmyra during the same general period when Joseph Smith said that it was taking place.

It is reasonable to assume based upon the facts that the Methodists had more than one camp meeting during this period. This could easily account for the religious excitement in Palmyra that, in Joseph's mind at age 14, began with the Methodists.

From age 12 to 15 Joseph pondered many things in his heart concerning religion

Joseph continues in his 1832 account: "[T]hus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed for I become convicted of my sins." In July, 1819, several years after Joseph said his mind became "seriously imprest," a major Methodist conference was held near Palmyra:

[T]he Methodists of the Genesee Conference met for a week in Vienna (later Phelps), a village thirteen miles southeast of the Smith farm on the road to Geneva. About 110 ministers from a region stretching 500 miles from Detroit to the Catskills and from Canada to Pennsylvania met under the direction of Bishop R. R. Robert to receive instruction and set policy. If we are to judge from the experience at other conferences, the ministers preached between sessions to people who gathered from many miles around. It was a significant year for religion in the entire district. . . . The Geneva Presbytery, which included the churches in Joseph's immediate area, reported in February, 1820, that "during the past year more have been received into the communion of the Churches than perhaps in any former year." Methodists kept no records for individual congregations, but in 1821 they built a new meetinghouse in town. ^[2]

What religious excitement was occurring in Palmyra in 1820?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Methodist camp meetings were being held in Palmyra in 1820

Some claim that there were no religious revivals in the Palmyra, New York area in 1820, contrary to Joseph Smith's claims that during that year there was "an unusual excitement on the subject of religion...indeed, the whole district of country seemed affected by it" Joseph Smith—History 1:5 Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country."

Abundant evidence of religious excitement exists to substantiate Joseph’s account. This has been thoroughly summarized by Pearl of Great Price Central. Their analysis may be accessed by clicking on the hyperlinked text.

One should keep in mind that Joseph Smith never used the term "revival" in his description - he simply described it as "an unusual excitement on the subject of religion." To a 14 year old who had been concerned about religion starting at age 12 after the 1817 revival, the ongoing camp meetings in the town in which he lived would certainly qualify.

What statements did Joseph Smith make about religious excitement in the area of Palmyra?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Statements from Joseph's history regarding religious excitement when he was a youth

Critics of Joseph Smith claim that no revival is mentioned in the 1832 First Vision account because the actual word 'revival'—or something similar—is not found within the text. But they have failed to notice a distinct pattern of words that demonstrate a definite link between the various First Vision accounts.

7 March 1832

On 7 March 1832 (just a few months before Joseph Smith penned his 1832 First Vision account) some Mormon missionaries in Pennsylvania were saying that during Joseph’s youth he had repented of his sins but was "not attached himself to any party of Christians, owing to the numerous divisions among them," and so he resorted to prayer.^[3]

September—November 1832

At about the age of twelve years my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul, which led me to searching the scriptures, believing as I was taught that they contained the word of God. Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul. Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind the contentions and divisions the wickedness and abominations and the darkness which pervaded the minds of mankind. My mind became excedingly distressed, for I became convicted of my sins. And by searching the scriptures I found that mankind did not come unto the Lord but that they 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. And I felt to mourn for my own sins and for the sins of the world. For I learned in the scriptures that . . . . [A]nd when I considered all these things, and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.^[4]

December 1834

• During "the 15th year of [Joseph Smith's] life" there was "a great awakening, or excitement raised on the subject of religion" in Palmyra, New York and its "vicinity."
• There was "much enquiry for the word of life"
• "in common with others, [Joseph Smith's] mind became awakened"
• "For a length of time the reformation seemed to move in a harmonious manner"
• "but, as the excitement ceased . . . a general struggle was made by the leading characters of the different sects, for proselytes"
• "Large additions were made to the Methodist, Presbyterian, and Baptist churches"
• "Then strife seemed to take the place of that apparent union and harmony . . . and a cry—I am right—you are wrong—was introduced"; "all professed to be the true church"
• "In this general strife for followers, [Joseph Smith's] mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians"
• This circumstance gave Joseph "further reflection"
• He received "strong solicitations to unite with one of those different societies"
• But "seeing the apparent proselyting disposition manifested with equal warmth from each, [Joseph Smith's] mind was led to more seriously contemplate the importance of a move of this kind"
• His "spirit was not at rest day nor night"
• Joseph did not want to "profess godliness without its benign influence upon [his] heart" [i.e., 'repenting of sins' theme]
• He also did not want to "unite with a society professing to be built upon the only sure foundation, and that profession be a vain one"
• Joseph Smith felt that there would be "serious consequences of moving hastily, in a course fraught with eternal realities"
• He believed that "amid so many [denominations], some must be built upon the sand"
• "In this situation where could he go?"
• Joseph spent time "reflecting" on a passage of scripture
• He had a strong "degree of determination . . . relative to obtaining a certainty of the things of God"^[5]

9 November 1835

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces; being thus perplexed in mind . . . . information was what I most desired at this time, and with a fixed determination to obtain it.^[6]

2 May 1838

"multitudes united themselves to the different religious parties, which created no small stir and division among the people, Some crying, ‘Lo here’ and some ‘Lo there’. Some were contending for the Methodist faith, Some for the Presbyterian, and some for the Baptist . . . . a scene of great confusion and bad feeling ensued; Priest contending against priest, and convert against convert . . . a strife of words and a contest about opinions". . . ."so great was the confusion and strife amongst the different denominations". . . . "the cry and tumult were so great and incessant"; "war of words, and tumult of opinions"; "the contests of these parties of religionists" ^[7]

When the September—November 1832 First Vision account is compared with subsequent recitals (especially 1838), and one partial previous rendition, it appears that they are all telling the same story: Prior to the First Vision event there were contentions and divisions among the different religious denominations in connection with a revival. It seems, therefore, that the Prophet's handwritten 1832 account does indeed make a passing reference to revival activity.

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals. For instance, Joseph Smith said that when he was "about the age of twelve years" (23 December 1817—23 December 1818) he became seriously concerned about the welfare of his soul. Why did these feelings arise at this point in time? Possibly because there was a Methodist camp-meeting/revival from June 19th through the 22nd, 1818 held in Palmyra, New York.^[8]

Joseph Smith pointed to a time period "from the age of twelve years to fifteen" (i.e., between 23 December 1817 and 23 December 1821) when he –

• applied himself to studying the scriptures
• noticed the hypocrisy of some persons who claimed to be religious
• pondered the "contentions and divisions" among men [revival imagery seen in other First Vision accounts]
• pondered the "wickedness and abominations" and "darkness" of mankind
• was grieved by what he saw around him; felt to mourn for the sins of the world
• became "exceedingly distressed" because he felt "convicted of [his] sins" and felt to "mourn" for them
• did not recognize any religious denomination that followed the biblical pattern completely
• determined that God wanted to be worshiped in truth
• decided to pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it.

Some of the themes enumerated above can be matched with the Prophet's other descriptions of things that happened during the revival activity of Palmyra and its vicinity. This matching of themes tends to support the argument that the 1832 text does indeed refer to revival activity.

(1832) "the scriptures . . . they contained the word of God"; (1834) "that record called the word of God"

(1832) "I became convicted of my sins"; (1834) "arouse the sinner to look about him for safety"

(1832) "that Being seeketh such to worship Him as worship Him in spirit and in truth"; (1834) "All professed to be the true church"

(1832) "society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament"; (1834) "a society professing to be built upon the only sure foundation"

(1832) "those of different denominations . . . they did not adorn their profession by a holy walk and godly conversation"; (1834) "they were certainly hypocritical"

(1832) "my mind became exceedingly distressed"; (1838) "my mind was called up to serious reflection and great uneasiness"

(1832) "the darkness which pervaded the minds of mankind"; (1838) "At length I came to the conclusion that I must either remain in darkness" or pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it. Rev. George Peck recounted the happenings at a Methodist camp meeting held on 4 July 1816 in Plymouth, New York. He said that "There was an unbroken roar of fervent supplication all over the ground, while the awful voice of the preacher resounded." One person then fell to the ground and cried for mercy.^[9]

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Learn more about religious excitement in the time of Joseph Smith's First Vision

Wiki links	Doesn't mention revival?
Online	Donald L. Enders, "A Snug Log House," Ensign (August 1985): 16.off-site Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link D. Michael Quinn, "Joseph Smith's Experience of a Methodist 'Camp-Meeting'," Dialogue: A Journal of Mormon Thought - Dialogue Paperless: E-Paper #3 (12 July 2006), PDF link
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young First Vision

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 16-17 ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Joseph's motivations

"At about the age of twelve years my mind become seriously imprest"

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 believeing as I was taught, that they contained the word of God...

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"my intimate acquaintance with those of different denominations"

...thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy wal and Godly conversation agreeable to what I found contained in that sacred depository...

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"for I become convicted of my sins....I felt to mourn for my own sins and for the sins of the world"

FAIR Answers—back to home page

for I become convicted of my sins...and I felt to mourn for my own sins and for the sins of the world...

—Joseph Smith's 1832 account of the First Vision

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What was Joseph Smith's motivation for going to the grove to pray in 1820?

Joseph had two motivations: obtain a forgiveness of sins, and a desire to know which church was right

Joseph Smith's stated motivation for praying to the Lord changes between the first known account of the First Vision (1832) and the official version of it (1838). The 1832 account emphasizes his desire for a forgiveness of sins, and the 1838 (official) account emphasizes his desire to know which church was right. Some critic claim that Joseph changed his story in later years.

The texts that are employed by critics to justify the charge of 'differing motivations' are as follows:

1832

"I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy"

1838

"My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join."

The words that precede the point at which Joseph Smith offers his prayer in the 1832 text demonstrate that the anti-Mormon claim about his motivation changing is not sustainable. These words read as follows (standardized for readability):

At about the age of twelve years my mind become seriously impressed with regard to the all important concerns for the welfare of my immortal soul which led me to searching the scriptures believing, as I was taught, that they contained the word of God.

Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul.

Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind: the contentions and divisions, the wickedness and abominations, and the darkness which pervaded the minds of mankind.

My mind become exceedingly distressed for I became convicted of my sins.

And by searching the scriptures I found that mankind did not come unto the Lord but that they 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.

And I felt to mourn for my own sins and for the sins of the world.

For I learned in the scriptures that God was the same yesterday, today, and forever. That He was no respecter to persons, for He was God. For I looked upon the sun - the glorious luminary of the earth - and also the moon rolling in their majesty through the heavens, and also the stars shining in their courses, and the earth also upon which I stood, and the beast of the field and the fowls of heaven, and the fish of the waters, and also man walking forth upon the face of the earth in majesty and in the strength of beauty - whose power and intelligence in governing the things which are so exceding great and marvelous, even in the likeness of Him who created them.

And when I considered upon these things my heart exclaimed, "Well hath the wise man said, 'It is a fool that saith in his heart there is no God.'" My heart exclaimed, "All all these bear testimony and bespeak an omnipotent and omnipresent power; a Being who maketh laws and decreeeth and bindeth all things in their bounds; who filleth eternity; who was, and is, and will be from all eternity to eternity." And when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[10] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church with which he was acquainted at the time.

There are those who claim that Joseph Smith only claims to seek forgiveness of sins in his 1832 account. These critics ignore the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of scriptural passages quoted near the end of the account in which Christ echoes Matthew 15:8-9:

the world lieth in sin and at 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 thir 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

This clearly does not refer to young Joseph's seeking of a forgiveness of sins. It must refer to an apostasy and restoration of a Church—the true Church of Christ that Joseph had already proclaimed to restore as Doctrine and Covenants 1 (revealed in 1831) makes clear:

30 And also those to whom these commandments were given, might have power to lay the foundation of this church, and to bring it forth out of obscurity and out of darkness, the only true and living church upon the face of the whole earth, with which I, the Lord, am well pleased, speaking unto the church collectively and not individually

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[11]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[12] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[13]

The 1838–39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of their teachers who 'are workers of iniquity' ^[14] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine.

The 1832 account emphasizes Joseph's want of forgiveness as a means to the end of restoring the true Church of Christ. This is completely in line with the rest of the accounts and thus the standard narrative of the First Vision and Joseph's motives in seeking such a vision as taught officially by the Church.

A longer version of this argument is made by Walker Wright and historian Don Bradley in a 2023 paper for BYU Studies.^[15]

BYU Studies, ""None That Doeth Good" Early Evidence of the First Vision in JST Psalm 14"

Walker Wright and Don Bradley,  BYU Studies 61/3 (2022)

The First Vision has been a center of both faith and controversy. While millions of Latter-day Saints affirm it as the beginning of the Restoration, others see it as an ever-growing fish tale. The multiple accounts of the First Vision vary in detail, with Joseph Smith’s earliest written account (1832) lacking some of the elements found in his later accounts. However, some of these elements—particularly the ­appearance of God the Father as part of the First Vision experience—are laced throughout Joseph Smith’s translation of the Bible. These historical threads ultimately culminate in his translation of Psalm 14, which weaves together many of the elements supposedly lacking in Smith’s earliest account of the First Vision. But why bring these threads together in Psalm 14? What was its connection with his First Vision? A basic comparison of Psalm 14 with elements of the First Vision shows that elements of this psalm are found in the background of the vision, as Joseph Smith narrated it, and even in the words of Deity spoken within the vision itself.

Click here to view the complete article

How do the First Vision accounts compare on the subject of Joseph's motivation for praying?

Summary of themes

• Between the ages of 12 and 15 Joseph Smith became exceedingly distressed about his personal sins and mourned over them. He became seriously concerned about the welfare of his soul and so he searched the scripture for information on that topic.
• He both marveled and grieved that his acquaintances who belonged to various Christian denominations did not act in accordance with what was found on the pages of the Bible.
• His study of the New Testament led him to the conclusion that all the Christian denominations with which he was acquainted had apostatized from the true gospel of Jesus Christ.
• Joseph pondered the darkness that pervaded the minds of mankind and its resultant wickedness and abominations - and he mourned for the sins of the world.
• He also thought about the "contentions and division" among men [see - revival mentioned in the 1832 text].
• Joseph believed from his personal observation of created objects and entities that God did indeed exist.
• He also believed the scriptures that taught God was an eternal Being who was all powerful and everywhere present, who was no respecter of persons, who was a God of law and did not change over time, and wanted mankind to worship Him in truth.
• When Joseph Smith "considered all these things" he prayed to the Lord and received his First Vision.

It is clear from a consultation of the 1832 text that Joseph Smith's desire to be forgiven of his personal sins was NOT the only motivation for his prayer in the wilderness. He prayed (as he explicitly states) because of "all" of the things he mentions - including the desire to worship God in truth; according to His laws (which Joseph did not believe was the case among any of the Christians denominations that he knew of).

Patterns within documents

The 1832 textual pattern of (1) desire to prepare for eternity / worship God in truth and (2) desire for forgiveness of personal sins can be detected in subsequent First Vision recitals, demonstrating that there is no change in his declared motive over time. The confusion of the critics on this issue arises when they do not see exact matches in themes across documents or insist that every detail of the story be present in every text that relates it.

1832 (Smith)

my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul . . . . my mind become excedingly distressed for I became convicted of my sins . . . . when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth therefore I cried unto the Lord . . . . He spake unto me saying, 'Joseph my son, thy sins are forgiven thee.'

1834 (Cowdery/Smith)

Joseph Smith had a "determination to know for himself of the certainty and reality of pure and holy religion . . . . [but he also] call[ed] upon the Lord in secret for a full manifestation of divine approbation, and . . . to have an assurance that he was accepted of Him." Joseph is classified in this text among the "humble, penitent sinner."

1835 (Smith)

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right . . . being thus perplexed in mind I retired to the silent grove and bowed down before the Lord . . . . He said unto me, 'Thy sins are forgiven thee.'

1838 (Smith)

how to act I did not know and unless I could get more wisdom than I then had, would never know . . . . My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join. . . . many other things did He say unto me which I cannot write at this time [INDIRECT REFERENCE TO FORGIVENESS OF SINS?]

1840 (Pratt)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way, to prepare himself, was a question, as yet, undetermined in his own mind. He perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same. . . . He was informed that his sins were forgiven

1842 (Smith)

I began to reflect upon the importance of being prepared for a future state, and upon enquiring the plan of salvation I found that there was a great clash in religious sentiment . . . . considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully [FORGIVENESS OF SINS IS NOT MENTIONED]

1842 (Hyde)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way to prepare himself, was a question, as yet, undetermined in his own mind; he perceived that it was a question of infinite importance. . . . [The two personages] told him that his prayers had been answered, and that the Lord had decided to grant him a special blessing. [Is this a veiled reference to fogiveness of sins? We recall that Hyde utilized information straight from Pratt's account]

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 251–252. ( Index of claims )

Religious confusion

"by searching the scriptures I found that mankind did not come unto the Lord"

...and by searching the scriptures I found that mand mankind did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament...

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Did Joseph Smith decide that all churches were wrong before he received the First Vision?

Introduction to Criticism

Critics claim that there is a contradiction between the 1832 account of Joseph Smith's First Vision and the rest of his first-hand accounts. They also claim that the same contradiction occurs internally in the 1838 account. It is alleged that Joseph Smith concluded prior to going to the grove of trees to pray that all the denominations on the earth were false. This supposedly contradicts the 1835 and 1838 accounts in which Joseph expresses doubt as to which Church was true prior to going to the grove.

In his 1832 history, Joseph Smith said:

I found [by searching the scriptures] that mankind did not come unto the Lord but that they 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

In his 1835 account, Joseph Smith said, "I knew not who [of the denominations] was right or who was wrong."

In his 1838 account of the Vision, Joseph writes:

9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.

10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be aright, which is it, and how shall I know it?

18 My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join.

19 I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: "they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof."

The 1832 account then, according to some critics, contradicts the 1835 and 1838 account in that Joseph had already determined before seeing God and Jesus that there was no true Church and thus the only motive for going to the grove in the 1832 account would be to obtain a forgiveness of sins and not to find the true Church.

Author J.B. Haws describes the criticism as it relates to the 1838 account specifically:

Here is the essence of that trouble, as some have seen it. In Joseph’s 1838–39 dictated account (the account that would eventually find its way into the LDS Church’s canon as the official Joseph Smith—History), he described his youthful confusion about the competing religious sects that he encountered in these words: "In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together?" (Joseph Smith History 1:10). According to this narrative, it seems that fourteen-year-old Joseph had already considered the possibility that all churches could be "wrong together." Yet only eight verses later (by the account’s current scriptural format), Joseph reported what seems like surprise in response to the divine injunction that he must join no church, "for they were all wrong"—and "it had never entered into [his] heart that all were wrong" (JS—H 1:18–19). But didn’t we just read that the "all were wrong" possibility had entered his heart in verse 10? Why such an apparently careless and contradictory oversight in the narrative?^[16]

Critics claim that this is a contradiction and evidence that the First Vision story evolved over time.

Such a claim is a false dilemma, as we will now see.

Response to Criticism

Forgiveness of Sins = Finding the Right Church

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[17] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church. Thus even if Joseph's main emphasis is forgiveness of sins in the 1832 account, that doesn't mean he's not talking about what Church is true.

A close reading of The 1832 and 1838 Accounts of Joseph Smith's First Vision, Matthew 15:8-9, and JST Psalm 14

Those critics who claim that Joseph is only speaking about the forgiveness of sins in the 1832 account are ignorant of the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of important scriptural passages quoted near the end of the account. Speaking about the condition of the world, Christ, speaking to Joseph, echoes Matthew 15:8-9:

the world lieth in sin and at 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 thir 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

'[T]hat which hath been spoken by the mouth of the prophets and Apostles' might easily refer to an apostasy and restoration.

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[18]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[19] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[20]

"The 1838-39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of 'their teachers' who 'are workers of iniquity.'"^[21] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine. Under this understanding, the 1832 account of Joseph Smith's First Vision is giving implicit credence that Joseph was indeed seeking to know from God which Church to join because the teachers of other denominations had become corrupt.

Never Entered Into My Heart

Author Jim Bennet describes one approach that a person can take while seeking to reconcile this with their faith and that is to focus interpretation on the phrase "entered into my heart":

The key phrase is "entered into my heart."

We can have confidence in what Joseph means by this because it is not the only time he uses variations of this phrase. Here’s what he says about his experience reading James 1:5.

Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. [JSH 1:12, emphasis added]

This is a phrase Joseph uses to describe something more powerful than mere intellectual assent. He’s describing a spiritual experience, where the feelings of the heart complement and contribute to clarity of mind. It’s a concept that shows up in the Doctrine and Covenants, too:

Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.

Now, behold, this is the spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground. [D&C 8:2-3, emphasis added]

Joseph had clearly considered the possibility all churches were in error in verse 10 (and in the 1832 account,) but the idea hadn’t really sunk in – i.e. entered into his heart – until after verse 18.

I think all of us have had this experience – things happen that we choose not to believe. Even when we have solid information, we don’t allow our intellectual knowledge to become wisdom and "enter into our hearts." He’s describing the very human process of denial, much like Amulek from the Book of Mormon, who once said of his own testimony, "I knew concerning these things, yet I would not know." (Alma 10:6)

Make up your mind, Amulek! Did you know or didn’t you know?! That’s a direct contradiction!

In the case of "Forgiveness of Sins v. Which Church is True,"... Joseph was preoccupied with what he needed to do to prepare to meet God. You see that in all of Joseph’s firsthand accounts.

"[M]y mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul," he wrote in 1832. "I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces;" he wrote in 1835. "My mind was called up to serious reflection and great uneasiness... my feelings were deep and often poignant... What is to be done?" he wrote in 1838. "I began to reflect upon the importance of being prepared for a future [i.e. eternal] state," he wrote in 1842. These are different words, to be sure, but there’s no mistaking the commonality of their underlying meaning. I believe that all these accounts show that Joseph’s deepest desire was to know what he had to do to be saved. That was the one and only item on his agenda in the Sacred Grove.

The question he asked, then, about which church he should join tells us about young Joseph’s theological assumptions. It’s clear in all accounts that salvation and church membership were inextricably linked in his mind. Even in 1832, where he doesn’t specify what question he asked the Lord before his sins were forgiven, he goes on at great length about his concern for the error he sees in all the churches.The possibility that a church might not be necessary doesn’t seem to occur to Joseph, nor would it have been likely to occur to anyone in the early 19th Century. Christ without a church in 1820? Who could imagine such heresy? Certainly not an illiterate farmboy who, at that point, had no inkling what the Lord had in store for him.

In Joseph’s mind, "which church is the right one" and "how can I get my sins forgiven" were variations on the same theme, and only minor variations at that. Rather than show inconsistency, the two accounts are remarkably united in their depiction of Joseph’s concern for his soul and his assumptions about what was necessary to save it.

So with that understanding, the apparent contradiction about whether or not he had decided that all the churches were wrong prior to praying becomes far less problematic. The 1832 account spends more time detailing the specific problems with all the churches than the 1838 account, indicating that Joseph still believed in the importance of joining a church to gain access to the Atonement. True, he doesn’t explicitly say that any church membership is necessary, but he didn’t have to – those reading his account in the 19th Century would have had the same assumptions, and neither Joseph nor his audience would have even considered the modern/post-modern idea of an effectual Christian life outside the boundaries of organized religion. Even if all the churches were wrong to one degree or another, surely Joseph would still have felt it necessary to join the best one... ^[22]

For I Supposed that One of Them Were So

Speficially addressing the passages from JS History 1: 10 and 18, J.B. Haws wrote:

In a draft of Joseph Smith’s history that was written sometime in 1840–41 by scribe Howard Coray (but only essentially rediscovered in the Church’s archival holdings in 2005), the corresponding passage reads differently:

Joseph Smith—History 1:18–19

I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. I was answered that I must join none of them, for they were all wrong . . .

Howard Coray’s 1839–41 history (labeled Draft 3 in Histories, Volume 1 of The Joseph Smith Papers)

I asked the Personages who stood in the light; Which of the sects were right. (for I supposed that one of them were so.) and which I should join. I was answered "join none of them; they are all are wrong . . ."

Coray’s version suggests that Joseph still "supposed"—still believed, still considered it most likely—that one of the sects was right, even if he had considered the possibility that such was not the case. Thanks to the careful editorial scrutiny of The Joseph Smith Papers scholars, it is apparent that Coray’s draft was written after the draft of Joseph Smith’s history (labeled Draft 2 in the handwriting of James Mulholland) that was eventually published in the Times and Seasons and then the Pearl of Great Price. The Joseph Smith Papers volume editors note that, "for whatever reason," Joseph Smith chose that Draft 2 (Mulholland) version for eventual publication, even though there is evidence to suggest that Coray transcribed as Joseph "read aloud from Draft 2 in the large manuscript volume, directing editorial changes as he read." With that background in mind, the parallel phrases above suggest an affinity of sentiment, such that the phrase "it had never entered into my heart" meant, essentially, "I [still] supposed one of them were [right]"—which reinforces the reading that Joseph held out hope in his heart that he would be pointed to the true denomination.^{[16]:99–100}

Looking at Antecedents

Haws describes another way to view both the 1832 account and 1838 account:

One minor drawback in reading Joseph Smith’s history in its current scriptural format is that the verse divisions might inadvertently separate his thoughts too starkly. Because of that potential challenge, the second possibility proposed here is that the contradiction between verses 10 and 18 might simply be a question of antecedents in verse 10. Thus one final alternate reading (and reconciliation) of those verses becomes clearer in the paragraph format of the Draft 2 (Mulholland) manuscript version of Joseph Smith’s history. In what is now verse 9 in the Pearl of Great Price version, Joseph describes the furious activity of three named denominations: the Presbyterians, the Baptists, and the Methodists. Those were the major players in the religious competition that was all around him in that region of New York. And those three groups preached, importantly, distinct soteriological visions of Christianity. If, however, verse 10 is not seen as completely separate from verse 9, then we might understand Joseph’s questions as being much more specific.

Here is how the passage appears in Draft 2 (Mulholland) of Joseph Smith’s history:

My mind at different times was greatly excited for the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all their powers of either reason or sophistry to prove their errors, or at least to make the people think they were in error. On the other hand the Baptists and Methodists in their turn were equally Zealous in endeavoring to establish their own tenets and disprove all others.

In the midst of this war of words, and tumult of opinions, I often said to myself, what is to be done? Who of all these parties are right? Or are they all wrong together? and if any one of them be right which is it? And how shall I know it?

Read in that way, new attention to the determiners and pronouns might be in order. Which of all of these parties—that is, the Presbyterians, Baptists, or Methodists—is right? Or are they—Presbyterians, Baptists, Methodists— all wrong together? If any of them—Presbyterians, Baptists, Methodists—be right, which is it? It seems reasonable to conclude that Joseph wondered not about the possibility that there was no true religion on the earth, but only that the principal religions represented in his area might all be wrong. Hence, his crucial question—his "object in going to enquire of the Lord"— was "to know which of all the sects was right," and perhaps it was the subsequent instruction to join no sect anywhere ("for they were all wrong") that would have been surprising; in that case, this latter possibility was the one that had never entered into his heart.

Again, this is only suggested as one way to read the text—but it is one that also seems to fit with a telling line in the earliest known written account of the First Vision, one from 1832 that Joseph Smith partly dictated and partly wrote. The key is something he stated about personal familiarity:

In that 1832 history, Joseph wrote in his own hand:

At about the age of twelve years my mind become seriously [impressed] with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of differant denominations led me to marvel exceedingly for I discovered that <they did not adorn> instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul . . .

The fact that his conclusions were based on an "intimate acquaintance with those of differant denominations" should not be overlooked. His subsequent recollections do seem to reflect an expanded understanding of a broader apostasy: "by searching the scriptures I found that mand <mankind> did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament." Yet his choice of words ("no society or denomination") and his declaration that "I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy" seem to reflect his discouragement with his local options and his growing assurance that only divine intervention could help him transcend that confusion.

It may, then, have been the sheer universality of the apostasy ("join none of them") that had not entered into his heart. It may have been Joseph Smith’s original hope and assumption, as expressed in the Howard Coray draft, that "one of them were" right, even if he had considered the theoretical possibility that the three denominations with which he had "intimate acquaintance" were all "wrong together" and that he would have to seek a religious home among another, less familiar one of "all the sects."^{[16]:101–102}

Getting Rid of Any Doubt

If you had come to the conclusion that mankind has apostatized from the true faith, and you suddenly found Jesus standing in front of you, wouldn't you ask Him if any of those churches was the correct one? Or would you simply tell Him, "never mind, I already figured it out for myself"?

Simply Misremembering

Could it be that Joseph simply misremembered? Why must one automatically have to be assumed that he was simply embellishing the story?

Conclusion

There are several interpretive possibilities for the supposed discrepancies between the accounts. Is it possible that Joseph Smith contradicted himself? Certainly. But it only remains just that: a possibility—one interpretive option among others. If we presume that Joseph was lying, our hostile reading will lead us to pick this option. If we grant that Joseph might be telling the truth, the other options will not be summarily rejected.

How could Joseph Smith come to the conclusion that all churches were wrong on his own?

Joseph was in doubt as to what his duty was regarding joining a church

The answer to this apparent contradiction lies in a detailed examination of relevant texts. It is important to first compare Joseph Smith’s November 1832 text (which is in his own handwriting) with a newspaper article printed earlier that same year which refers to the Prophet’s inaugural religious experiences.

1832 (February): "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" (Fredonia Censor).

1832 (November): "my intimate acquaintance with those of different denominations . . . . by searching the scriptures I found that mankind did not come unto the Lord but that they 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" (handwritten account by Joseph Smith).^[23]

Joseph Smith concluded that none of the denominations with which he had acquaintance was built upon the New Testament gospel

When both of these texts are taken into consideration the following storyline suggests itself: Joseph Smith had come to the conclusion, through personal scripture study, that none of the denominations WITH WHICH HE HAD AN INTIMATE ACQUAINTANCE was built upon the New Testament gospel. He prayed for guidance because he was "in doubt what his duty was." This doubt is obliquely referred to again in Oliver Cowdery’s February 1835 Messenger and Advocate partial First Vision recital where he said that because of the religious excitement the Prophet had "determination to know for himself of the certainty and reality of pure and holy religion."^[24]

Doubt is present again in the Prophet’s November 1835 diary entry: "I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequences."^[25] So the conclusion this fourteen-year-old boy had reached through personal scripture study did not altogether solve his dilemma. In fact, in the May 1838 account he clarifies that because of his youth and inexperience in life he could not make an absolute decision with regard to this matter: "it was impossible for a person young as I was and so unacquainted with men and things to come to any certain conclusion who was right, and who was wrong"; "I often said to myself, what is to be done? Who of all these parties are right? Or, are they all wrong together? If any one of them be right which is it, and how shall I know it?"; "if any person needed wisdom from God I did, for how to act I did not know, and unless I could get more wisdom than I then had [I] would never know."

Joseph wanted to know which of the many hundreds of denominations on earth was the correct one

Orson Pratt’s 1840 First Vision account helps to explain why the ‘Joseph-decided-every-existing-church-was-wrong’ theory cannot possibly be valid. Elder Pratt reports, "He then reflected upon the immense number of doctrines now in the world which had given rise to many hundreds of different denominations. The great question to be decided in his mind was—if any one of these denominations be the Church of Christ, which one is it?" This expansive view is reflected in the Prophet’s 1838 account. There he states, "My object in going to enquire of the Lord was to know which of all the sects was right that I might know which to join. No sooner therefore did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong) and which I should join."

"I cried unto the Lord for mercy"

...therefore I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy and the Lord heard my cry in the wilderness...

Why does Joseph Smith state in his 1832 First Vision account that he was in his "16th year" of age?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

Joseph's 1832 account states the "16th year" of his age in the handwriting of Frederick G. Williams

In Joseph Smith's 1832 First Vision recital he said that he was "in the 16th year of [his] age" when the manifestation took place but in all other accounts in which he mentions his age, he was in his "fifteenth year."

• Is this evidence that the Prophet's story evolved over time, and was thus a fabrication to begin with?

The only First Vision account that provided a different age was the 1832 account written in Joseph Smith's own handwriting. In 1832, 12 years after the First Vision, Joseph wrote, "we were deprived of the bennifit of an education suffice it to say I was mearly instructid in reading and writing and the ground rules of Arithmatic which constuted my whole literary acquirements."

Although the portion of Joseph's 1832 history is in his own handwriting, the text insertion of "in the 16th year of my age" was in the handwriting of Frederick G. Williams, Joseph's scribe. It is likely that Joseph's dating schemes were slightly off when he dictated his age to Williams, many years afte the fact. There is nothing nefarious in Joseph Smith correcting his own slight mathematical miscalculations.

Two years later, Oliver Cowdery had Joseph's 1832 history in his possession when he began publishing history of the Church in late 1834 in the Latter-day Saints' Messenger and Advocate. Oliver clearly established Joseph's age as 14 ("the 15th year of his life") during the period of religious excitement (although Oliver ultimately never described the actual First Vision at this time). Once the date of the First Vision was correctly established it remained steady throughout all subsequent recitals as the "15th year" or "age 14."

Are the ages stated in Joseph's accounts of the First Vision "all over the place?"

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

All other accounts except the 1832 one state Joseph's age as 14 or that he was in his "fifteenth year"

The ages are not, as one critic states, "all over the place." ^[26] The only account produced by Joseph Smith that indicated a different age was the 1832 account (age 15 rather than 14, based upon a text insertion above the line by Frederick G. Williams after Joseph had already written his account). All remaining accounts indicate age 14 (the "15th" year).

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

In the 1832 history, the farther back in time Joseph Smith goes, the more inexact Joseph's dating scheme becomes

The 'one-year-off-the mark' dating anomaly of the 1832 First Vision account can best be understood by taking a look at all of the dates and time frame indicators that are provided within the document. It can then be seen that the farther back in time Joseph Smith goes, the more inexact his dating scheme becomes.

Notice that the date of the First Vision is an above-the-line insertion in the handwriting of Frederick G. Williams, meaning that it was not placed in the text initially but was added at a later time than the creation of the main text.

(17 years back in time)

"at the age of about ten years my father Joseph Smith Sr. moved to Palmyra" [23 Dec. 1815 – 23 Dec. 1816]

(15 years back in time)

"At about the age of twelve years my mind become seriously impressed" [23 Dec. 1817 – 23 Dec. 1818]

(12 years back in time)

"from the age of twelve years to fifteen I pondered many things in my heart" [23 Dec. 1817 – 23 Dec. 1821]

"while in <the> attitude of calling upon the Lord <in the 16th year of my age> a pillar of fire" [23 Dec. 1820 – 23 Dec. 1821]

for many days

about that time

after many days

(7 years back in time)

when I was seventeen years of age I called again upon the Lord . . . [and an] angel [appeared]. . . . it was on the 22d day of Sept. AD 1822

(5 years back in time)

the plates [I] obtained them not until I was twenty one years of age

in this year I was married . . . 18th [of] January AD 1827

on the 22d day of Sept of this same year I obtained the plates

in December following we moved to Susquehanna

Joseph Smith: "I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements"

We should carefully note that Joseph Smith correctly stated that he was "seventeen years of age" when the angel Moroni appeared to him on 22 September 1823, he got the time of that manifestation wrong by one year. A clue as to why this incorrect date was placed by the Prophet in this historical account can be found right in the 1832 document itself. Near the beginning of the narrative Joseph writes: "being in indigent circumstances [we] were obliged to labor hard for the support of a large family having nine children. And as it required the exertions of all that were able to render any assistance for the support of the family therefore we were deprived of the benefit of an education. Suffice it to say [that] I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements". Elder Orson Pratt once asked rhetorical questions of the Prophet to illustrate his meager level of formal education: "Had you been to college? No. Had you studied in any seminary of learning? No. Did you know how to read? Yes. How to write? Yes. Did you understand much about arithmetic? No. About grammar? No. Did you understand all the branches of education which are generally taught in our common schools? No." (Journal of Discourses, 7:220-21). And when Elder Pratt wrote specifically about the First Vision he was even more specific about the level of the Prophet's math skills, saying that he had "a very limited understanding of the elementary rules of arithmetic." (Orson Pratt, An Interesting Account of Several Remarkable Visions [Edinburgh, Scotland: Ballantyne and Hughes, 1840],—-).

In the 1838 history, Joseph got the year of his own brother's death wrong

The 1832 history is not the only one where the Prophet made a dating mistake that was one year off the mark. He did the same thing when he created the 1838 Church history, but this time he got the year of his own brother's death wrong. He erroneously remembered that it was 1824 instead of 1823. The significant thing about this particular dating blunder is that four years after the Prophet recorded the initial information he came to the realization that it was not correct and had his scribe, Willard Richards, make the appropriate adjustment. Perhaps the problem with the date was brought to the Prophet's attention by a member of his own family after the information had been printed and made available for public perusal [publication in May 1842; correction in December 1842].

Initial Manuscript Record (2 May 1838)

Alvin (who is now dead)

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin.

Publication ( 15 March 1842 / 2 May 1842)

Alvin, (who is now dead) (Times and Seasons, vol. 3, no. 10, 15 March 1842, 727).

In the year eighteen hundred and twenty-four my father's family met with a great affliction by the death of my eldest brother Alvin. (Times and Seasons, vol. 3, no. 13, 2 May 1842, 772).

Post-Publication Manuscript Correction (2 December 1842)

Alvin (who <died Nov. 19th: 1823 in the 25 year of his age.> is now dead) [the last three words are stricken out]

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin. [this year designation was not corrected by Willard Richards - whose editorial additions and notes end before this point in the manuscript]

A similar type of dating correction scenario, as mentioned above, may have taken place in connection with the 1832 history. Oliver Cowdery claimed that he had the Prophet's help in creating his December 1834 Church history article and despite the fact that he had the erroneously-dated 1832 document sitting in front of him [see paper on this subject] he provided the correct year for the Prophet's First Vision - "in the 15th year of his life" (i.e., between 23 December 1819 and 23 December 1820). And just nine months later the Prophet himself was telling a non-Mormon that the First Vision took place when he was "about 14 years old" (Joseph Smith diary, 9 November 1835).

Is there a case where Joseph stated that his age was 17 rather than 14 at the time of the First Vision?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

Some critics think so: One case in which the age in an 1835 account was mistakenly stated as age 17

An image from "mormoninfographics" is in circulation on the internet which mistakenly states that Joseph claimed that he was age 17 when the First Vision occurred. However, this was a misreading of Joseph Smith's 1835 journal entry, which clearly states that Joseph was age 14 at the time of the first vision, and age 17 at the time of Moroni's visit.

An anti-Mormon "mormoninfographic" which attempts to demonstrate that the ages of the first vision accounts are different. Since this was posted, the owner of "mormoninfographics" acknowledged and corrected this mistake by removing all of the ages from this particular graphic. ^[27]

Why is Joseph Smith's struggle with Satan not mentioned in the 1832 account of the First Vision?

Joseph Smith says in the official Church history account of the First Vision that directly before the theophany occurred he had a struggle with Satan, but this struggle is not mentioned in his 1832 recital of the experience

Is this evidence that this visionary tale evolved over time by becoming more dramatic and elaborate?

The 'struggle' motif is absent from the first known self-written account of the Prophet's visionary experience (1832) but it is also absent from his self-written Wentworth Letter account (1842). It is clear from the available documentary evidence that the Prophet did not feel constrained by the arbitrary rule of his modern critics that he must include every aspect of his First Vision story in every single retelling of it, and no reasonable person should be bothered that he doesn't.

The following timeline displays the 'struggle' material found in First Vision recitals that were produced during the Prophet's lifetime. The corresponding text from the 1832 document is also provided for purposes of comparison.

It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it

Several observations about the information presented below may prove useful.

• It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it - even after the official Church history account was written down (1838) and published (1842). He opted not to speak about that aspect of the story in the Wentworth Letter (1842), in a speech given before the Saints at the Nauvoo Temple (1843), and also when he conducted an interview with a non-Mormon newspaper editor (1843). Yet, he did briefly refer to that part of the story in a subsequent private conversation with a convert (1844).

• A careful comparison of texts indicates that the Prophet's Wentworth Letter was likely constructed by utilizing the content of Orson Pratt’s Interesting Account pamphlet.^[28] But even though Elder Pratt’s account refers directly to the 'struggle' theme, Joseph Smith chose not to include it within the Wentworth Letter.

• Even after Joseph Smith revealed details about his 'struggle' with the Adversary he did not include some of them in subsequent accounts. For instance, in 1835 he told of hearing somebody walking up behind him but this detail didn't ever appear again in the known recitals. Gathering darkness and the dread of sudden destruction are mentioned in the official 1838 rendering of events but then it disappears and is not seen in any later sources which were produced during the Prophet's lifetime.

September–November 1832

I cried unto the Lord for mercy. . . and while in the attitude of calling upon the Lord . . . a pillar of fire [or] light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God.

9 November 1835

I called on the Lord for the first time in the place above stated, or in other words, I made a fruitless attempt to pray. My tongue seemed to be swollen in my mouth, so that I could not utter. I heard a noise behind me like some one walking towards me. I strove again to pray, but could not. The noise of walking seemed to draw nearer. I sprang upon my feet and looked round, but saw no person or thing that was calculated to produce the noise of walking. I kneeled again, my mouth was opened and my tongue loosed. I called on the Lord in mighty prayer. A pillar of fire appeared above my head, which presently rested down upon me and filled me with unspeakable joy.

2 May 1838

I kneeled down and began to offer up the desires of my heart to God, I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me and had such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin but to the power of some actual being from the unseen world who had such a marvelous power as I had never before felt in any being, just at this moment of great alarm I saw a pillar of light exactly over my head above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound.

September 1840

He therefore, retired to a secret place in a grove, but a short distance from his father's house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind, and he was enabled to pray in feverency of the spirit, and in faith. And while thus pouring out his soul, anxiously desiring an answer from God, he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him.

June 1841

He, therefore, retired to a secret place, in a grove, but a short distance from his father's house, and knelt down and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him. The adversary benighted his mind with doubts, and brought to his soul all kinds of improper pictures and tried to hinder him in his efforts and the accomplishment of his goal. However, the overflowing mercy of God came to buoy him up, and gave new impulse and momentum to his dwindling strength. Soon the dark clouds disappeared, and light and peace filled his troubled heart. And again he called upon the Lord with renewed faith and spiritual strength. At this sacred moment his mind was caught away from the natural objects with which he was surrounded, and he was enwrapped in a heavenly vision.

1 March 1842

I retired to a secret place in a grove and began to call upon the Lord, while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision.

11 June 1843

he went into the grove & enquired of the Lord which of all the sects were right.

29 August 1843

I kneeled down, and prayed, saying, O Lord, what Church shall I join? Directly I saw a light.

24 May 1844

Went into the Wood to pray, kneels himself down, his tongue was close[d,] cleave[t]h to his roof—could utter not a word, felt easier after awhile—saw a fire toward heaven came near and nearer. . . . the fire drew nigher, rested upon the tree, enveloped him[, and] comforted [him].

Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Why does Joseph Smith's 1832 account of the First Vision not mention two personages?

Although the 1832 account does not specifically indicate that the Father appeared, He is mentioned

The theophany portion of the 1832 account does not specifically indicate that the Father appeared to Joseph Smith together with Jesus Christ. The relevant text (in its original form) reads as follows:

a piller of fire light above the brightness of the sun at noon day c[a]me 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 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.^[29]

Even though the Savior makes a direct reference to the Father there is no indication in this portion of the 1832 document that God appeared to Joseph Smith alongside His Son.

The same pattern exists in the Book of Mormon with Lehi's vision of God on His throne

This type of pattern is seen in the Book of Mormon, translated in 1829: The Book of Mormon begins (1 Nephi 1꞉8-10) with Lehi's vision of God on His throne. One [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both God the Father and Christ.

Is there any reference to God the Father being present in Joseph Smith's 1832 account?

Pearl of Great Price Central, Joseph Smith - History Insight #9: Did Both the Father and the Son Appear to Joseph Smith in the First Vision?

A significant phrase in the introductory paragraph is associated with the First Vision: "receiving the testimony from on high"

There is a very significant phrase located in the introductory paragraph of the Prophet's historical narrative. There he indicates that the 1832 document is . . .

A History of the life of Joseph Smith Jr. an account of his marvilous experience and of all the mighty acts which he doeth in the name of Jesus Ch[r]ist the son of the living God of whom he beareth record and also an account of the rise of the church of Christ in the eve of time according as the Lord brough<t> [it] forth and established [it] by his hand <firstly> he receiving the testamony from on high secondly the ministering of Angels thirdly the reception of the holy Priesthood by the ministring of Aangels to adminster the letter of the Gospel—<—the Law and commandments as they were given unto him—>and the ordinencs, forthly a confirmation and reception of the high Priesthood after the holy order of the son of the living God.

This paragraph not only introduces the document with a heavy emphasis on the Son of God but it also chronologically outlines four inaugural events of the Restoration.

FIRST: Reception of "the testimony from on high"—First Vision

SECOND: The "ministering of angels"—Moroni visitations

THIRD: Reception of the Holy Priesthood to administer the letter of the gospel—Aaronic priesthood

FOURTH: Reception of the High Priesthood after the order of the Son—Melchizedek priesthood

This 1832 phraseology corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove

The significant phrase in the introductory paragraph is the one associated with the First Vision—"receiving the testimony from on high" (spelling standardized). When this phrase is placed in conjunction with the Prophet's 1835 and 1838 accounts of the First Vision it becomes obvious that the 1832 phraseology closely corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove.

(1832 ACCOUNT)

firstly . . . receiving the testimony from on high

(1835 ACCOUNT)

He [God the Father] testified unto me that Jesus Christ is the Son of God

(1838 ACCOUNT)

[He] said...This is my beloved Son

The Father's identification of Jesus Christ as His Son was His "testimony" of Him.

Critics have objected that—in their minds—the phrase "from on high" cannot be so easily equated with God the Father. But there is a sizable amount of corroborating evidence for this idea. Consider the following points of connection.

• 3 Ne. 11:3, 5-7 - between April and June 1828

The Father's voice . . . came out of heaven [i.e., 'from on high'] and testified of His Beloved Son.

• D&C 20:16 - April 1830

Joseph Smith stated, "the Lord God has spoken it; and we . . . have heard . . . the words of the glorious Majesty on high."

• Matthew, Mark, Luke, 1 Peter - between 8 March 1831 and 24 March 1832

There are five New Testament scriptures (which Joseph Smith would have been familiar with from his work on the JST) that have distinct parallels to the First Vision story. Jesus Christ's Old World disciples heard the Father's voice come "from heaven" (Mt. 3:17; Mk. 1:11; Lk. 3:22; 2 Pt. 1:17-18) [i.e, 'from on high'] or "out of the cloud" (Mt. 17:5) [i.e., 'from on high'] and in each of these instances the Father testified of His Son and employed the same phraseology that Joseph Smith said He utilized during the First Vision

• JST John 1:18/19 - between 20 November 1831 and 16 February 1832

And no man hath seen God at any time, except he [i.e., God the Father] hath borne record of the Son.

• 1832 First Vision account - between 22 September 1832 and 27 November 1832

receiving the testimony from on high

• D&C 93:15 - 6 May 1833

Mention is made of the Father's voice being heard "out of heaven."

• Patriarchal Blessing - 9 December 1834

When the Prophet received his Patriarchal Blessing on 9 December 1834 he was reminded by the Patriarch (his father) that during his "youth" he had "heard [God's] voice from on high."

Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account

This chronological evidence points to the conclusion that Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account.

"The Lord opened the heavens and I saw the Lord"

There is another line from the 1832 account that may be referring to two people:

I was filled with the spirit of God, and the Lord opened the heavens upon me and I saw the Lord

It has been argued that the seperation of "Lord" into two may be referring to the Lord God [i.e., the Father] and the Lord Jesus Christ. Three pieces of evidence can be used to argue for this interpretation.

• Evidence #1 - The separation of "Lord" is used in scripture in Psalm 110:1 to refer to two distinct, divine individuals. As John Welch and James Allen have argued, if David can do this, so can Joseph.^[30] This connection becomes more plausible when we realize that Joseph would have either recently been working on or completed Psalms in his Inspired Translation of the Bible at this time.

Some critics have taken issue with this evidence for the interpretation—claiming that since Psalm 110:1 was originally written in Hebrew with two different words for Lord (rendering "Lord" and "LORD" in all caps for the second mention) that the argument fails.^[31]

Robert S. Boylan has responded by showing how Psalm 110:1 is the most quoted, echoed, and/or alluded to passage in the New Testament which Joseph would have been working on revising in his Inspired Translation of the Bible. He then shows that the revelations in Doctrine and Covenants leading up chronologically to the publication of the history containing the 1832 account of Joseph’s vision deliberately echo that verse (Doctrine and Covenants 20:24; 49:5-6; 76: 20, 23). If Joseph were familiar with that verse close to the publication of the account by way of the Old and/or New Testament and as echoed in his revelations published in the Doctrine and Covenants, it seems reasonable to assume that he could have used that verse as a template for rendering his account of events surrounding the First Vision.^[32] This is even if one mention is capitalized and the other not. If the structure is deliberate and clear (and it appears so), then it seems odd to be upset that Joseph doesn't use capitals for the second "Lord" he writes about.

• Evidence #2 - The successive appearance of personages in other accounts (such as the 1835 account).

The 1832 account may be read to have a successive appearance of personages, one after the other. This is strengthened by the 1835 accounts mention of successive appearance. Further evidence of this in the 1832 account may be that Joseph was "filled with the spirit of God" before he mentions "the Lord".

• Evidence #3 - Joseph used "Lord" to refer to God and not just Jesus Christ in the 1832 account.

Some have argued that the 8 uses of Lord in the 1832 account all refer to Jesus Christ.^[33] There are at least three references that may be read otherwise:

A History of the life of Joseph Smith Jr. an account of his marvilous [sic] experience and of all the mighty acts which he doeth in the name of Jesus Christ the son of the living God of whom he beareth record and also an account of the rise of the Church of Christ in the eve of time according as the Lord brought forth and established by his hand.

A separation of "Christ" and "the Lord." This is able to be read with Christ or the Father as the Lord.

My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith, and there was no society or denomination that was built upon the gospel of Jesus Christ as recorded in the New Testament.

Joseph may be referring to coming to the Lord (i.e., the Father) and the gospel of Christ.

The third plausible evidence of the Father as Lord is the ending of the account:

My soul was filled with love, and for many days I could rejoice with great joy. The Lord was with me, but I could find none that would believe the heavenly vision. Nevertheless, I pondered these things in my heart.

The reference here is vague enough that it cannot be conclusively read one way or the othe—especially with the just-cited mention of the Lord.

Why did the Prophet construct the 1832 narrative in a manner such as to exclude explicit mention of the Father's appearance?

Analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations

Since it can be concluded from the above documentary evidence that Joseph Smith did indeed make an oblique reference to the appearance of the Father in his 1832 history the question becomes—Why did the Prophet construct the 1832 narrative in the manner that he did (so as to exclude explicit mention of the Father's appearance)? A careful analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations. The apostle Stephen's view of both the Father and the Son is clearly utilized by the Prophet in one section of the 1832 text but, more importantly, Joseph Smith told the actual theophany portion of this narrative in language that very closely corresponds to the apostle Paul's vision of Jesus Christ (Acts 26).^[34] .

The apostle Paul did not report that he saw the Father alongside the Son

On this reading, the Father is not explicitly mentioned as making an appearance in the theophany portion of the 1832 First Vision account because Joseph Smith patterned that part of his narrative after the vision of Jesus Christ experienced by the apostle Paul.

Paul did not report that he saw the Father alongside the Son, and so it is logical that this is the reason why Joseph Smith did not explicitly mention the Father's appearance in his text either. The Prophet's strong sense of connection with Paul's visionary experience is referred to by him right in his 1838 First Vision account. The context of this connection is the persecution experienced by both men for speaking publicly about a heavenly manifestation. Joseph Smith relates in his 1838 history that he was informed by a clergyman that his vision was "all of the devil." This piece of information may help to explain why the Prophet chose to couch his first known written account of his vision in heavy biblical language and imagery. He may have hoped that by doing this his story would have a better chance of being accepted amongst a populace that was steeped in biblical content.

Gospel Topics: "There are other, more consistent ways of seeing the evidence."

The Gospel Topics Essay touching on the first vision touches on another way of looking at the evidence. It focuses on the awkward repetition of the word "Lord" and how this may have been Joseph's perhaps uneducated way of stating the order of appearance of the personages:

Embellishment. The second argument frequently made regarding the accounts of Joseph Smith’s First Vision is that he embellished his story over time. This argument focuses on two details: the number and identity of the heavenly beings Joseph Smith stated that he saw. Joseph’s First Vision accounts describe the heavenly beings with greater detail over time. The 1832 account says, “The Lord opened the heavens upon me and I saw the Lord.” His 1838 account states, “I saw two Personages,” one of whom introduced the other as “My Beloved Son.” As a result, critics have argued that Joseph Smith started out reporting to have seen one being—“the Lord”—and ended up claiming to have seen both the Father and the Son.

There are other, more consistent ways of seeing the evidence. A basic harmony in the narrative across time must be acknowledged at the outset: three of the four accounts clearly state that two personages appeared to Joseph Smith in the First Vision. The outlier is Joseph Smith’s 1832 account, which can be read to refer to one or two personages. If read to refer to one heavenly being, it would likely be to the personage who forgave his sins. According to later accounts, the first divine personage told Joseph Smith to “hear” the second, Jesus Christ, who then delivered the main message, which included the message of forgiveness.10 Joseph Smith’s 1832 account, then, may have concentrated on Jesus Christ, the bearer of forgiveness.

Another way of reading the 1832 account is that Joseph Smith referred to two beings, both of whom he called “Lord.” The embellishment argument hinges on the assumption that the 1832 account describes the appearance of only one divine being. But the 1832 account does not say that only one being appeared. Note that the two references to “Lord” are separated in time: first “the Lord” opens the heavens; then Joseph Smith sees “the Lord.” This reading of the account is consistent with Joseph’s 1835 account, which has one personage appearing first, followed by another soon afterwards. The 1832 account, then, can reasonably be read to mean that Joseph Smith saw one being who then revealed another and that he referred to both of them as “the Lord”: “the Lord opened the heavens upon me and I saw the Lord.”

Joseph’s increasingly specific descriptions can thus be compellingly read as evidence of increasing insight, accumulating over time, based on experience. In part, the differences between the 1832 account and the later accounts may have something to do with the differences between the written and the spoken word. The 1832 account represents the first time Joseph Smith attempted to write down his history. That same year, he wrote a friend that he felt imprisoned by “paper pen and Ink and a crooked broken scattered and imperfect Language.” He called the written word a “little narrow prison.” The expansiveness of the later accounts is more easily understood and even expected when we recognize that they were likely dictated accounts—an, easy, comfortable medium for Joseph Smith and one that allowed the words to flow more easily.^[35]

Read the full article here.

Did any of Joseph's scribes ever say anything about Joseph's story of the vision changing over time?

Joseph's scribe Frederick G. Williams never mentioned anything about Joseph's story "evolving" over time

It is worthwhile to note that the scribe for the material which directly precedes and follows after the 1832 First Vision narrative—Frederick G. Williams—never mentioned anything about Joseph Smith's story evolving over time and becoming more elaborate with the so-called 'addition' of the Father.

Williams was a resident of Quincy, Illinois when the First Vision account which explicitly refers to the Father was published in Nauvoo, Illinois on 1 April 1842. It is known that Williams was with the Prophet in Nauvoo shortly before his death on 10 October 1842 but during the intervening six months there is no known objection from Frederick to the content of the printed text. Why not? Williams was the person who wrote down the words in the introductory remarks of the 1832 document that talk of Joseph Smith receiving "the testimony from on high" during the First Vision. And it is known that Frederick was accompanying four LDS missionaries who, in November 1830, were teaching the citizens of Painesville, Ohio that Joseph Smith had seen "God" personally (see the 1830 statement about seeing "God").

Williams was a member of the First Presidency of the Church on 9 November 1835 when Joseph Smith was teaching a non-Mormon that there were two personages who appeared during the First Vision (see Joseph Smith diary, 9 November 1835). Frederick probably never drew attention to a so-called 'discrepancy' between what Joseph Smith taught in 1832, 1835, 1838, and 1842 because he knew that there wasn't one; he knew that the words of the Father spoken during the vision were referred to right in the text that he had written down in 1832.

Joseph's scribe Oliver Cowdery never mentioned anything about Joseph's story changing

Oliver Cowdery is another person who was in a position to know if the Prophet's First Vision story had changed over time by the addition of the Father. But he never mentioned any such 'discrepancy'. Cowdery had possession of the 1832 First Vision account when he wrote and published a series of Church history letters in December 1834 and February 1835 and so he was fully aware of the explicit mention of Christ's appearance and he also would have known of the introductory remark which refers to "the testimony from on high" being delivered during this event. Cowdery became the Associate or Assistant President of the entire Church on 5 December 1834 (Encyclopedia of Mormonism, 1653), and thus he would have been in the highest office of Church authority when the Prophet was teaching about one year later that two personages appeared during the First Vision (Joseph Smith diary, 9 November 1835).

Even after both Fredrick G. Williams and Oliver Cowdery became disaffected with Joseph Smith, they never claimed his story of the First Vision had mutated or changed over time

Both Fredrick G. Williams and Oliver Cowdery had reason to feel animosity toward Joseph Smith and the Church since they were both excommunicated in the late 1830's. But neither of these men - even after their reinstatements into full fellowship - ever pointed to any 'creative editing' of the Prophet's First Vision story to sound more impressive and dramatic.

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), . John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) . ( Index of claims ) Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120–128. Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 154.( Index of claims ) Dan Vogel, "The Earliest Mormon Concept of God," in Line Upon Line: Essays on Mormon Doctrine, edited by Gary James Bergera, (Salt Lake City: Signature Books, 1989), 17–33. Watchman Fellowship, The Watchman Expositor (Page 3) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Was Joseph Smith's First Vision Vision set in heaven or on earth?

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration

a piller 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...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Some have seen a discrepancy between the location of Deity in the Prophet's 1832 and 1838 First Vision accounts. The 1838 version says that the Prophet saw two Personages standing in the air above the earth, within his proximity. But the 1832 version is not so clear—it seems to locate Deity in heaven.

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration. A myopic focus on a limited number of historical documents can only lead to misunderstanding of the past and a twisted sense of the message that the author is trying to convey.

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures. And at this point in his manuscript he utilized Acts 7꞉55-56 to tell his story. It reads:

But [Stephen], being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

The Greek text that underlies the KJV translation says that Stephen looked into "heaven" (ouranos - 'the sky'; by extension: 'heaven'; also translated as 'air') and saw the "heavens" (the same Greek word - ouranos) opened. Thus, Stephen did not necessarily see Deity in their celestial abode - far beyond the confines of the earth - but rather standing above him in the air.

When Joseph Smith says in the 1832 First Vision account that he saw the Lord after the "heavens" (he uses the plural form) were opened he seems to be expressing the same idea that is found in the New Testament text.

Notice that the physical proximity of the Personages is established in the Prophet's 1835 recital: the pillar of fire can be physically seen in the air; the pillar of fire physically descends and rests upon Joseph; the pillar of fire has contact with physical objects that surround Joseph; two Personages are seen in the midst of this pillar of fire. Notice also that in the 1844 account the Prophet indicates that he could see with his natural eyesight the pillar "toward heaven", or up in the air. A glance at the 1840 account also shows that the phrase "in the heavens above" simply means "a considerable distance" up in the sky - it is not a reference to the celestial abode of Deity.

1832

• a pillar of fire light above the brightness of the sun at noonday came 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.

1835

A pillar of fire appeared above my head; which presently rested down upon me, and filled me with unspeakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed.

1838

I saw a pillar of light exactly over my head above the brigtness of the sun, which descended gradually until it fell upon me. . . . When the light rested upon me I saw two personages (whose brightness and glory defy all description) standing above me in the air.

1840

he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. 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 that 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 hope of being able to endure its presence. It continued descending slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwapped in a heavenly vision, and saw two glorious personages.

1842

while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages who exactly resembled each other in features, and likeness, surrounded with a brilliant light which eclipsed the sun at noon-day.

1843

Directly I saw a light, and then a glorious personage in the light, and then another personage.

1844

saw a fire toward heaven came near and nearer; saw a personage in the fire . . . the fire drew nigher, Rested upon the tree, enveloped him comforted.

Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Joining other churches—"thy sins are forgiven thee"

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...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does the 1832 account of the First Vision not prohibit Joseph from joining any church?

The 1832 First Vision account does not portray the Lord giving Joseph Smith an injunction against joining any church

The 1832 account of the First Vision does not portray the Lord as announcing that all the creeds were corrupt. These details do not show up until the 1838 account. Is this evidence that the Prophet's story evolved over time?

The claim that Joseph Smith's 1832 First Vision story does not contain a divine injunction against joining any churches does not take evidence within the document itself into proper consideration. The information is implicit instead of explicit, but it is there nevertheless. This point cannot be legitimately used as evidence of an evolving storyline.

Joseph went to pray in the grove because he had concluded that the behavior of the churches was not in accordance with the Bible

A quick look at the 1832 First Vision text reveals how untenable this claim is. Joseph Smith states that before he went into the woods to pray he had concluded in his own mind that "those of different denominations [which he was personally acquainted with]. . . did not adorn their profession by a holy walk and godly conversation agreeable to what [he] found contained in [the Bible] . . . . [There were] contentions and divisions [among them] . . . . [T]hey had apostatised 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."

Jesus Christ informed Joseph in the 1832 account that "they draw near to me with their lips while their hears are far from me"

Then, when Jesus Christ Himself made a personal appearance to Joseph in the grove, He informed the young boy that -

"the world lieth in sin 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 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"

To summarize:

• Joseph Smith could not find a church that he thought was adhering to biblical teachings.
• Jesus Christ confirmed Joseph Smith's observation by saying that the entire world was in a sinful, ungodly condition; they did not keep divine commandments; they had turned aside from the gospel—"not one" person was doing good in His estimation.
• Jesus Christ said that those who professed Christianity were in a state of hypocrisy.
• Jesus Christ said that He was angry with the inhabitants of the earth and was contemplating their punishment.

This is an unambiguous indication on the Lord's part that joining any of the denominations would be unacceptable

How can critics possibly see this as anything other than a forceful and unambiguous indication on the Lord's part that joining any of the Christian denominations would be an unacceptable path for Joseph to take? Notice in the remainder of the 1832 text that Joseph says he felt great joy and love because of his experience and pondered the things which he had seen and heard during the vision . . . but during an interval of several years he did NOT join any church. Why?

As the 1832 text so plainly says—Joseph Smith believed that Christians had turned aside from the gospel; Jesus Christ confirmed that Christians had turned aside from the gospel; Joseph was therefore provided with a set of golden plates that contained writings which were "engrave[d] by . . . the servants of the living God." The 1832 account speaks three times of the "work" that God wanted Joseph Smith to do, while the 1838 account explicitly connects this "work" with the bringing forth of "the everlasting gospel." The 1842 First Vision account ties all of these themes together. There the Prophet relates: "I was expressly commanded to 'go not after them,' at the same time receiving a promise that the fulness of the gospel should at some future time be made known unto me."

Jesus Christ said that He would bring to pass "that which hath been spoken by the mouth of the prophets and apostles"

Another indication from the 1832 document that Joseph Smith knew from the First Vision event that he should not join any of the churches can be found in something the Savior said to him. Jesus Christ explained that He was going to take action against the situation the world was currently in by "bring[ing] to pass that which hath been spoken by the mouth of the prophets and Ap[o]stles." What did this statement mean? In a canonized text written at approximately the same time as the 1832 First Vision account (September 1832) the following phraseology is found:

1. A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high.
2. Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints . . . . (D&C 84꞉1-2).

The Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church

In other words, the Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church. This viewpoint is bolstered by several instances where the Prophet utilized the same phraseology used by the Lord during the First Vision to speak about the Restoration.

• The work of the Lord in these last days, is one of vast magnitude and almost "beyond the comprehension of mortals. Its glories are past description, and its grandeur unsurpassable. It is the theme which has animated the bosom of prophets and righteous men from the creation of the world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in Christ Jesus, whether in heaven or on the earth, shall be gathered together in Him, and when all things shall be restored, as spoken of by all the holy prophets since the world began".^[36]

• "I . . . hold the keys of the last kingdom, in which is the dispensation of the fullness of all things spoken by the mouths of all the holy Prophets since the world began".^[37]

• "in the last days, . . . that which shall precede the coming of the Son of Man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began".^[38]

• "the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient order of things restored"^[39]

• "when the purposes of God shall be accomplished: when ‘the Lord shall be King over the whole earth,’ and ‘Jerusalem His throne.’ ‘The law shall go forth from Zion, and the word of the Lord from Jerusalem.’ This is the only thing that can bring about the ‘restitution of all things spoken of by all the holy Prophets since the world was’—‘the dispensation of the fullness of times, when God shall gather together all things in one’."^[40]

• "the last dispensation, . . . bringing to pass the restoration spoken of by the mouth of all the Holy Prophets . . . . the restitution of all things spoken of by the holy Prophets be brought to pass".^[41]

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) Chapter 8. ( Index of claims ) Internet Wikipedia "First Vision" article (as of 16 January 2007).

Did Joseph Smith join the Methodist, Presbyterian, or Baptist churches between 1820 and 1830 despite the claim made in his 1838 history that he was forbidden by Deity from joining any denomination?

Nobody who has charged Joseph Smith with joining a church between 1820 and 1830 has ever produced any authentic denominational membership record that would substantiate such a claim

Three of the primary sources that charge Joseph Smith with joining sectarian churches between 1820 and 1830 were produced in the latter part of the nineteenth century, over a half-century after the First Vision. None of the three are contemporary records; the earliest one was written 50 years after the First Vision took place.

• Fayette Lapham claimed that Joseph had joined the Baptist Church.
• Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church.
• S.F. Anderick claimed that Joseph Smith joined the Presbyterian Church.

We must note too that none of these sources confirms the others—they all discuss different denominations and different time frames. Thus, the stories are not mutually reinforcing.

Eyewitness reminiscences and contemporary records provide strong evidence that these claims are not valid and, therefore, do not reflect historical reality. The three sources are all late, and all from hostile voices.

Did Joseph Smith become a baptized member of the Baptist Church in 1822?

Fayette Lapham claimed to have learned this from Joseph Smith, Sr. 50 years after the First Vision had occurred

Fayette Lapham claimed to have interviewed Joseph Smith Sr. in 1829-30, and published a report forty years later. In it, he reported:

About this time [1822, perhaps as late as 1824] he [Joseph, Jr.] became concerned as to his future state of existence, and was baptized, becoming thus a member of the Baptist Church.^[42]

There are no records to support the claim that Joseph joined the Baptist Church

The Lapham source is secondhand at best—putting forward information that reportedly came from the Prophet's father. There are no records beyond this late, second-hand recollection to support this claim.

Did Joseph Smith become a member of the Methodist Church while he was translating the Book of Mormon?

In 1879, 59 years after the First Vision, Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church while translating the Book of Mormon

Joseph and Hiel Lewis were cousins of Emma Hale Smith; they would have been aged 21 and 11 respectively in 1828:

...while he, Smith, was in Harmony, Pa., translating his book....that he joined the M[ethodist] [Episocpal] church. He presented himself in a very serious and humble manner, and the minister, not suspecting evil, put his name on the class book, the absence of some of the official members, among whom was the undersigned, Joseph Lewis, who, when he learned what was done, took with him Joshua McKune, and had a talk with Smith. They told him plainly that such a character as he was a disgrace to the church, that he could not be a member of the church unless he broke off his sins by repentance, made public confession, renounced his fraudulent and hypocritical practices, and gave some evidence that he intended to reform and conduct himself somewhat nearer like a christian than he had done. They gave him his choice, to go before the class, and publicly ask to have his name stricken from the class book, or stand a disciplinary investigation. He chose the former, and immediately withdrew his name. So his name as a member of the class was on the book only three days.—It was the general opinion that his only object in joining the church was to bolster up his reputation and gain the sympathy and help of christians; that is, putting on the cloak of religion to serve the devil in.^[43]

There is a difference between attending Methodist services and formally joining the Methodist Church

Note that Joseph did not inscribe himself, but the Methodist minister added Joseph's name to the class book. It is not surprising that Joseph might have attended Methodist services: Emma's family was involved in Methodism, she was related to Methodist ministers, and Joseph at this period was living on the Hale family's farm. The Hales had serious reservations about their new son-in-law, who claimed by this point to have the Book of Mormon plates in his possession. It would be natural for him to attend worship services with them if only to reassure them that he was not hostile to religion.

Joseph Lewis described himself as one of the "official members", indicating the Joseph was not a member of the church

It is telling, though, that as soon as Joseph Lewis learned that Joseph had attended, he quickly took steps to disassociate the church from a person he saw as an imposter: note too that Lewis describes himself (rather than Joseph) as one "of the official members." A study of Methodist procedure makes it extremely unlikely that Joseph could have been a member of the Church, especially for only three days.

The Lewis source presents a scenario that was directly contradicted in print by an adult eyewitness who was a Methodist church officer. It is certainly possible that Joseph attended a Methodist meeting with his wife and in-laws: even in the Lewis' telling, however, he was quickly made to understand that he was not wanted, and he persisted in his own beliefs rather than continue with them.

Main article:

Methodist membership procedures and Joseph Smith

See also:

Joseph became "partial to the Methodist sect" in 1820

Did Joseph Smith join the Presbyterian Church after the First Vision?

S.F. Anderick claimed in 1887, 67 years after the First Vision, that Joseph Smith had joined the Presbyterian Church in the 1820s

S.F. Anderick (1887):

When Jo[seph Smith] joined the Presbyterian Church, in Palmyra village, it caused much talk and surprise, as he claimed to receive revelations from the Lord.^[44]

Joseph likely attended the Presbyterian Church with his family, but no record exists of him being an actual member of the congregation

As Dan Vogel notes, "Because Lucy Smith and three of her older children joined the Presbyterian Church, together with the possibility that Joseph Jr. may have attended some meetings with other family members, some observers may have assumed Joseph Jr. was also a member."^[45] (Vogel notes that Lorenzo Saunders claimed in 1884 that he attended Sunday School with Joseph at the Presbyterian Church, and so that attendance (without formal membership) may be the source for this reminiscence.^[46]

The Anderick source may simply be recalling an occasion when the young Prophet attended a church service with his Presbyterian mother and siblings.

Questions: Are there contemporary witnesses that confirm that Joseph Smith didn't join any church after the First Vision?

Eyewitness sources indicated that Joseph Smith was not formally attached to any church, and had rejected all of them

The eyewitness sources that follow below indicate that up until the time that Joseph Smith announced the existence of the golden plates of the Book of Mormon to his family (23 September 1823) he was not formally attached to any church, but had instead publicly rejected all of them and manifested his desire NOT to join their ranks. Some are contemporaneous, others are later remembrances, but the hostile and friendly voices are clear that he had no denominational affiliation.

Reminiscence Around 1820

Pomeroy Tucker (a non-Mormon critic who knew Joseph Smith in Palmyra, New York) said that Joseph joined the Methodist probationary class in Palmyra but soon "withdrew from the class" without being converted; announcing that "all the churches [were] on a false foundation."^[47] This information corresponds with historical details dated by Joseph Smith at around 1820.

Reminiscence of Fall 1823

Lucy Mack Smith:

Joseph Smith's mother recalled in her autobiography that shortly after her son Alvin died on 19 November 1823 Joseph "utterly refused" to attend church services with the intent to convert, and he made the specific request: "do not ask me to join them. 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."^[48]

As can be seen by the continuing chronological sources which follow, Joseph Smith and his associates were teaching from 1825 to 1832 that the Prophet did not belong to any church between the years 1825 and 1827.

Reminiscence Concerning 1825

Josiah Stowell, Jr. (a non-Mormon):

I will give you a short history of what I know about Joseph Smith, Jr. I have been intimately acquainted with him about 2 years. He then was about 20 years old or thereabout. I also went to school with him one winter. He was a fine, likely young man and at that time did not profess religion.^[49]

Reminiscence Concerning 1827

Peter Bauder:

In 1827 David Marks (a non-Mormon minister) went to Palmyra and Manchester, New York where he "made considerable inquiry respecting . . . [Joseph] Smith" and learned from "several persons in different places" that Joseph was "about 21 years [old]; that previous to his declaration of having found the plates he made no pretensions to religion."^[50]

Reminiscence Concerning 1830

In October 1830 Peter Bauder (a non-Mormon minister) spoke directly to the Prophet. Bauder commented: "he could give me no Christian experience," meaning that he did not belong to any church before his experience with the angel and plates in September 1823.^[51]

Contemporary Document - 1830

Observer and Telegraph (newspaper):

Four LDS men from New York state taught that at the time the angel appeared to Joseph Smith (22 September 1823) he "made no pretensions to religion of any kind."^[52]

Contemporary Document - 1831

Palmyra Reflector (newspaper):

The editor of a Palmyra, New York newspaper claimed that he has been "credibly informed," and was "quite certain," that "the prophet . . . never made any serious pretensions to religion until his late pretended revelation"—meaning the Book of Mormon, which was made known among Palmyra's residents in the Fall of 1827.^[53]

Contemporary Document - 1832

Orson Pratt:

Orson Pratt and Lyman Johnson taught on 8 April 1832 that "in 1827 a young man called Joseph Smith of the state of New York, of no denomination [i.e., not belonging to a church], but under conviction, inquired of the Lord . . . [and] an angel [appeared to him] . . . who gave information where the plates were deposited."^[54] Pratt clarified in a much later statement that between 1820 and 1823 Joseph Smith "was not a member of any church."^[55]

Thus, a great deal of contemporary evidence disproves the late, second hand claims.

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 35, 342n78, 348n130. ( Index of claims ) (sources: Lapham, Turner, Lewis) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 18, 487n62-63 (PB) ( Index of claims ) John A. Matzko, "The Encounter of Young Joseph Smith with Presbyterianism," Dialogue 40/3 (2007): 68. MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm (source: Lewis) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 253, n51. ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article) Primary Sources Baptist: Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466. Methodist: Hiel Lewis, "That Mormon History. Reply to Elder Cadwell," Amboy Journal [Illinois] 24 (6 August 1879): 1; reproduced in Vogel, Early Mormon Documents 4:314–316. Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306. Presbyterian: Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.

New Dispensation?

Why doesn't Joseph Smith's 1832 First Vision account mention a "new dispensation"?

The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation

One critical author states, "Joseph [Smith] added new elements to his later narratives that are not hinted at in his earlier ones. His first vision evolved from a forgiveness epiphany [1832 account] to a call from God the Father and Jesus Christ to restore the true order of things [1842 account]."

Taken altogether, the above information reveals that Joseph Smith considered his initial calling to have come directly from Deity in the Sacred Grove in 1820—not at some later time. The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation.

The unsustainable nature of this argument becomes glaringly apparent once the 1832 First Vision account is carefully scrutinized and other historic LDS documents are taken into consideration

In Joseph Smith's 1832 account he plainly states that before the First Vision took place he was of the opinion 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." When the Prophet saw Jesus Christ face to face during the First Vision experience the Savior verified what Joseph had previously believed by saying, "the world lieth in sin at this time and none doeth good; no, not one. They have turned aside from the gospel and keep not my commandments" (emphasis added).

During the lifetime of Joseph Smith the word DISPENSATION was defined in a popular English dictionary in the following manner: "a system of principles and rites enjoined [or dispensed or bestowed]; as . . . the gospel dispensation; including . . . the scheme of redemption by Christ."^[56] As noted above, Jesus Christ informed Joseph Smith that mankind had turned aside from the gospel and no longer kept His commandments. He then issued a directive straight to Joseph Smith by saying, "Walk in my statutes and keep my commandments" (emphasis added). This is clearly a new beginning; the Lord enjoined His ‘system of principles’ or ‘scheme of redemption’ upon Joseph Smith. This act qualifies—by definition—as a new dispensation of the gospel.

Was this early nineteenth-century dispensation of the gospel meant only for the benefit of Joseph Smith? In writing out the 1832 account the Prophet utilized some very specific wording when he said that "the world of mankind . . . . had apostatized" and he mourned for "the sins of the world." In his perspective "no society or denomination . . . built upon the gospel." And when the Lord spoke to Joseph during the vision He emphasized that this situation was on a universal scale saying, "the world lieth in sin at this time and none doeth good; no, not one." Thus, the 1832 account definitely describes a universal apostasy—and it makes no sense that the Savior would inaugurate a dispensation of His gospel only for the sake of one individual when innumerable humans were in need of salvation.

A glance at the chronological record of history reveals that there is plenty of evidence pointing to the fact that Joseph Smith's call to serve as the leading prophet of the last dispensation came at the time of the First Vision

• William Smith appears to have heard his brother Joseph Smith state to the entire Smith family on 22 September 1823 that during his First Vision: "that being [i.e., the ‘personage’ in the light] pointed him [i.e., Joseph Smith] out as the messenger to go forth and declare His truth to the world; for ‘They had all gone astray.’"^[57]

• In the Articles and Covenants of the Church - written in April 1830 - Joseph Smith speaks of his being "called of God" (D&C 20꞉2) and shortly thereafter refers to the First Vision/Book of Mormon sequence of events (see vss. 5–6; emphasis added).

• Joseph Smith recorded a revelation in October 1830 wherein the Lord issued a formal "call" to laborers in His "vineyard" and thereafter utilized distinct phraseology that is found in the 1832 and 1838 First Vision accounts (D&C 33:3-4, 6, 8, 9, 11, 12, 17-18 / compare with the 1835 hymn by William W. Phelps).

• In the Book of Commandments/Doctrine and Covenants introduction—provided on 1 November 1831—the Lord Himself stated: "Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments" (D&C 1:17; emphasis added). This can be identified as a First Vision text by comparing it with Joseph Smith's 1832 First Vision account and Levi Richards' 1843 record of a First Vision statement made by the Prophet in Nauvoo, Illinois.

• Lorenzo Snow heard Joseph Smith speak about the First Vision at the John Johnson farm in Hiram, Ohio about 12 November 1831. Lorenzo said that the Prophet "simply bore his testimony to what the Lord had manifested to him, to the dispensation of the gospel which had been committed to him"^[58]

• On 9 December 1834 Joseph Smith's father gave him a Patriarchal Blessing and rehearsed the following information about his son: "The Lord thy God has called thee by name out of the heavens: thou hast heard His voice from on high from time to time, even in thy youth [compare with the 1832 First Vision account]. . . . Thou hast been called, even in thy youth to the great work of the Lord: to do a work in this generation" (LDS Historian’s Patriarchal Blessing Book 1, pp. 3–4).

• In October 1835 in Kirtland, Ohio William W. Phelps composed a hymn which reads in part: "When the world in darkness lay, Lo, he [i.e., Joseph Smith] sought the better way, And he heard the Savior say, ‘Go and prune my vineyard [cf. Matthew 20꞉4,7], son! [Matthew 21꞉28]’"^[59] This portion of the hymn matches very closely with some of the wording in the Prophet's 1832 First Vision account.

• "Not long after hearing this [i.e., in 1836], two men came into the town where I was living and called at my father’s house as missionaries. From them we learned the facts of the wonderful message they were bearing to the world; viz., that God, the Father, and His Son Jesus Christ appeared to Joseph Smith and authorized him to declare to the world the introduction of a new dispensation by which the people might be prepared for the fullness of times."^[60]

• In Orson Pratt's 1840 rendition of the First Vision he reveals more of the details of what was said to Joseph Smith during the First Vision with regard to the gospel [repeated in Orson Hyde/1842 and the Wentworth Letter/1842]. In this source it is stated that Joseph "received a promise that the true doctrine[,] the fulness of the gospel, should, at some future time, be made known to him."^[61] This certainly qualifies as a call to future action since it would make no sense at all for the Lord to only allow one mortal to possess "the true doctrine"; it would need to be spread by someone.

• In note C of Joseph Smith's 1838 Church history (written down on 2 December 1842) he states that before the visitation of the angel Moroni in 1823 he had been "called of God"—and he is here referring directly to his First Vision experience.^[62]

• Alexander Neibaur spoke with the Prophet on 24 May 1844 and recorded in his diary: "Br[other] Joseph tol[d] us [about] the first call he had" and then Alexander provided a rough outline of the First Vision story.^[63]

• On 1 January 1845 Elder Parley P. Pratt published a proclamation to the Saints in the eastern states of the U.S. and said, "The people did not choose that great modern apostle and prophet, Joseph Smith, but God chose him in the usual way that He has chosen others before him, viz., by open vision, and by His own voice from the heavens. He it was that called him."^[64]

• Sometime in 1854 an LDS children's catechism was published which asked and answered the following: "Q. When and how was this dispensation commenced? A. About the year 1820, whilst Joseph Smith, who then lived at Manchester, Ontario County, New York, was praying to the Lord to teach him the true religion, the heavens opened over his head, two glorious persons descended towards him, and one, pointing to the other, said, ‘This is my beloved Son, hear him.’"^[65]

• On 14 August 1859 Elder Orson Pratt posed the question, "When, where, and how were you, Joseph Smith, first called? How old were you? And what were your qualifications? I was between fourteen and fifteen years of age. . . . [Y]ou say the Lord called you when you were but fourteen or fifteen years of age? How did he call you?" Pratt then related the First Vision story and said that during this manifestation Joseph was "informed that at some future time the fulness of the gospel should be made manifest to him, and he should be an instrument in the hands of God of laying the foundation of the kingdom of God." Pratt noted that he had "often" heard the First Vision account from Joseph Smith himself.^[66] Elder Pratt did not, however, indicate when exactly he first heard the Prophet relate the story – it could have been very early on since they first met in November 1830.

• On 23 June 1867 President Brigham Young said, "When the Lord called upon Joseph he was but a boy — a child, only about fourteen years of age. He was not filled with traditions; his mind was not made up to this, that, or the other."^[67] President Young then related several distinct First Vision story elements. President Young first met Joseph Smith in November 1832 and he never, in any of his speeches or writings, indicated that the Prophet's story of the source and timing of his call ever evolved or varied.

An entry found in the Encyclopedia of Mormonism agrees with the quotations provided above. It states with regard to the First Vision: "The Lord spoke face-to-face with Joseph and called him to service."^[68]

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Source(s) of the criticism

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 260. ( Index of claims )

When Jesus Christ speaks to Joseph Smith in the 1832 First Vision account, did He say that one receives eternal life regardless of what church they are affiliated with?

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church

all those who believe on my name may have Eternal life behold the world lieth in Sin...

—Joseph Smith's 1832 account of the First Vision

In light of the statements produced by Joseph Smith before he wrote the 1832 quotation of Jesus Christ in the Sacred Grove, it is not possible to uphold the claim that the Lord told the Prophet on that occasion that a Christian of any denomination automatically qualified for eternal life (in the LDS understanding of the term).

While it is true that the Lord is quoted in the 1832 First Vision account as saying "all those who believe on my name may have eternal life" it can be seen in an earlier revelation dated 7 March 1831 that those who "believe on [Christ's] name" must also "come unto [Him]" in order to "have everlasting life" (D&C 45꞉5).

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church. Rather, He declares unambiguously in that account that "none" of the existing Christian denominations of the time were keeping His commandments; they had all turned aside from His gospel. From this piece of information alone, it is clear that eternal life could not be made available to them; they were categorized by the Lord as being in a state of "sin" (cf. Romans 5꞉21; Romans 6꞉22-23). In the 1832 text Jesus Christ says to Joseph Smith - "keep my commandments," and in connection with this it can be seen in a revelation dated March 1829 that the Lord informed the Prophet that he could only be granted "eternal life" if he was "firm in keeping the commandments" that Christ gave unto him (D&C 5꞉21-22; cf. D&C 14꞉7; D&C 18꞉8; D&C 30꞉8).

On 1 November 1831 the Lord affirmed to adherents of the LDS faith that there was "only [one] true and living church upon the face of the whole earth" (D&C 1꞉30). Earlier—in May 1831—He had spoken specifically to members of "the church that profess my name" (compare with the 1832 document wording) and indicated that only the faithful members of it who endured would "inherit eternal life" (D&C 50꞉4-5). Thus, the blessing of eternal life could not be obtained without complying with certain conditions.

Before Joseph Smith penned the Lord's words that are found in the 1832 First Vision text he clearly understood that:

• Profession of the Lord's name alone is not sufficient for the reception of eternal life; a person must also "come unto" Him.
• Eternal life is granted only to those people who keep the Lord's commandments.
• One of the Lord's commandments is to be baptized by, and receive the gift of the Holy Ghost through His authorized representatives (D&C 49꞉11-14 / March 1831; D&C 76꞉51-52 / 16 February 1832).
• There is only one church on the earth that is recognized by Jesus Christ as being His own.

The implication of this last point is that only one church can perform ordinances that will be considered valid in the sight of the Lord. And so a person can only be truly obedient to all of the Lord's commandments by holding membership in His one true Church. Joseph Smith indicated in the introductory remarks of the 1832 history that he had received priesthood authority, from a heavenly source, which enabled him to "administer . . . the commandments . . . and the ordinances".

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Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

The wrath to come—"mine anger is kindling against the inhabitants of the earth"

Why does the 1832 account say that the wicked will be destroyed, but the 1838 account doesn't?

The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents

One discrepancy between the 1832 First Vision account and the official 1838 recital is that it portrays Jesus Christ as prophesying that He will return to earth quickly to destroy wicked mortals. The 1838 story makes no mention of the impending doom of this planet's depraved inhabitants.

The claim that there is a discrepancy between the 1832 and 1838 First Vision accounts on the point of the Second Coming and destruction of the wicked appears to be a desperate attempt at sowing discord. It is a charge without much substance. The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents.

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents. In the 1832 account the Lord says:

mine anger is kindling against the inhabitants of the earth to visit them ac[c]ording 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.

There is, indeed, no reference to this specific prophecy in the First Vision portion of the 1838 document. However, Joseph Smith clearly states in that very narrative that Jesus Christ told him "many other things" during the First Vision that he decided not to write down at that time! Thus, an argument from silence (on the part of the critics) is utterly unconvincing. A close look at the remainder of the 1838 historical text reveals that the angel Moroni did, in fact, speak to Joseph Smith about prophecies of the Savior's return and the destruction of the wicked. The Prophet reports:

[The angel] first quoted part of the third chapter of Malachi and he quoted also the fourth or last chapter of the same prophecy though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as reads in our books he quoted it thus, 'For behold the day cometh that shall burn as an oven, and all the proud <yea> and all that do wickedly shall burn as stubble, for <they> that cometh shall burn them saith the Lord of hosts, that it shall leave them neither root nor branch.' And again he quoted the fifth verse thus, 'Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord.' . . . . He also quoted the second chapter of Joel from the twenty eighth to the last verse. He also said that this was not yet fulfilled but was soon to be.

The 1832 and 1838 histories present the very same prophecy of the destruction of the wicked at the time of the Lord's Second Coming. The 1832 account portrays the Lord speaking it personally; the 1838 account portrays an angel relaying the words of the Lord as recorded in prophetic, biblical texts. Either way, the message is the same.

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Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (Janaury 2007).

Persecution afterwards—"I could find none that would believe"

nevertheless I pondered these things in my heart about that time my mother and but after many days I fell into transgression and sinned in many things which brought a wound upon my soul and there were many things which transpired that cannot be writen and my Fathers family have suffered many persicutions and afflictions and it—came to pass when I was seventeen years of age I called again upon the Lord and he shewed unto me a heavenly vision

∗       ∗       ∗

as it [is] written of me in the cloud clothed in the glory of my Father and my soul was filled with love and for many days I could rejoice with great Joy and the Lord was with me but [I] could find none that would believe the hevnly vision...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does Joseph Smith's 1832 account of the First Vision not mention that he was persecuted for telling others about the vision?

The Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital

Joseph Smith's 1832 First Vision account does not explicitly say that he was persecuted for relating his spiritual manifestation to others. Some have claimed that this stands as evidence that the Prophet's story evolved over time—probably to add a sense of drama. However, the Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital. The persecution is situated squarely between the First Vision experience and the angel Moroni visitations. The documentary evidence presented above demonstrates conclusively that Joseph Smith did not see anything wrong with telling the basic elements of his First Vision story and either giving a passing reference to other elements or leaving them out altogether. Regardless, it was still a record of the very same experience that took place at the Smith homestead near Palmyra, New York.

"My father's family have suffered many persecutions and afflictions"

Joseph Smith made some remarks in his 1832 First Vision account that have a marked degree of relevance to the argument being put forward by his critics. In relation to the period of time between the First Vision and the appearance of the Book of Mormon angel he said,

• "I could find none that would believe the heavenly vision nevertheless I pondered these things in my heart"
• "there were many things which transpired that cannot be written"
• "my father's family have suffered many persecutions and afflictions"

Since it is explicitly stated by Joseph Smith that nobody believed his story, it would be unreasonable to assume that all of the responses to it were friendly in nature. In fact, the Prophet says right in this text that before the Book of Mormon angel visited him his family was persecuted and afflicted for some unspecified reason(s). He did not elaborate upon the nature of the "many persecutions" that took place against his family because—as far as this particular document was concerned—he had elected not to write down "many things which transpired."

Documentary evidence from the 1838 First Vision account

The following documentary evidence from the 1838 First Vision account strengthens the argument that the 1832 text is referring to some type of persecution that took place because of Joseph's initial spiritual experience.

• Back "then" (i.e., between 1820 and 1823) Joseph's mind was engaged in "serious reflection" over the notion that he had been the recipient of "the bitterst persecution and reviling" by adherents of religion, simply because he had spoken about his First Vision.
• Persecution over the vision was also heaped upon Joseph Smith by "irreligious" persons.
• His words were treated not only lightly but also with great contempt.
• It was implied that he was a liar.
• He was told that his experience originated with the Devil.
• People became prejudiced against him. They spoke "all manner of evil against [him] falsely". He was "hated".
• The persecution increased over time and even became "severe".
• Some people tried to get Joseph Smith to "deny" his vision.
• The Prophet relates: "I was led to say in my heart, 'Why persecute me for telling the truth?'"

This 1838 description corresponds very well with the "many persecutions and afflictions" that are mentioned in the 1832 account. It also matches closely with the 1832 statements that nobody would believe Joseph's story and he reflected upon this adverse situation in his heart.

The persecution aspect of the 1838 account is rarely mentioned in subsequent accounts

It should be pointed out that even though the 'persecution' theme is very pronounced in the 1838 account it is a piece of the story that was not always mentioned or emphasized in subsequent retelling (both published and verbal).

• It is missing in Orson Pratt's 1840 missionary tract called An Interesting Account of Several Remarkable Visions.
• It is missing in the Prophet's 1842 Wentworth Letter recital.
• It shows up again in David White's 1843 newspaper interview with the Prophet where an interesting insight is provided about the reason for the pronounced negative reaction by some of those who heard the story. The Prophet said, "When I went home and told the people that I had a revelation, and that all the churches were corrupt, they persecuted me, and they have persecuted me ever since."
• Rejection, but no outright persecution, is mentioned in Alexander Neibaur's 1844 diary notes. There Joseph is said to have "told the Methodist priest [about the experience], [but he] said this was not a[n] age for God to reveal Himself in vision[. The priest said that] revelation ha[d] ceased with the New Testament."

This last example is especially significant because it is an obvious reference to the Methodist minister who is spoken of in the 1838 History of the Church account. The 1844 rehearsal of events is less detailed but it is, nevertheless, the same exact story. The 1844 document clearly demonstrates that Joseph Smith did not always include an equal amount of story elements in his recitals of the First Vision. Critics of this manifestation should, therefore, not expect any such thing when they scrutinize the pertinent documents. If an element of the story was not known by one particular audience it cannot be automatically assumed that it was not known by another.

Main article: What did the Smiths say about persecution following Joseph's vision?

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Learn more about claims that Joseph Smith's First Vision is impossible because there is no such thing as visions

Online	Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young First Vision

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Source(s) of the criticism

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 245. ( Index of claims ) MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Why does Joseph Smith's 9 November 1835 account of the First Vision mention "many angels?"

Criticisms related to Joseph Smith's 9 November 1835 account of the First Vision

The capitalized word "Angels" in Joseph Smith's diary entry for 14 November 1835 has given rise to two distinct criticisms by detractors of the faith, and one misguided conclusion by some Latter-day Saints.

Criticism #1 - Critics note that this word is plainly used in reference to the First Vision and thus assume that Joseph Smith did not consistently claim to see Deity during this manifestation and that he therefore contradicted himself.

Criticism #2 - Critics conclude that the official History of the Church was "falsified" when this reference was changed without any notation.

Misguided Conclusion - Some conclude that since the word "Angels" is capitalized in the text Joseph Smith must have been applying this title to Deity.

Both the two personages and "many angels" are mentioned

The mention of "many angels" in the November 9, 1835 diary entry is a clarifying detail. The appearance of the Father and Son are clearly referenced separately from the mention of the "many angels." Since the visit of the Father and Son are acknowledged in the diary entry for the 9th the change from "first visitation of Angels" to "the First Vision" in the History of the Church entry is not a "falsification" of information.

By what name did Joseph Smith refer to the First Vision?

Joseph referred to his 1820 theophany as the "first visitation of Angels" or the "first communication"

Joseph Smith never actually referred to what we now call the "First Vision" by that name. Instead, he referred to it as the "first visitation of angels" or the "first communication." Joseph also referred to Moroni's visit as "another vision of angels."

• One critic of Mormonism states that "Who appears to [Joseph] – a spirit, an angel, two angels, Jesus, many angels, the Father and the Son – are all over the place." ^[69]

Joseph Smith's 9 November 1835 journal entry, which was written by his scribe, describes a visit of two personages. The scribe then goes back and inserts the phrase "and I saw many angels in this vision" between the lines. Image from "Journal, 1835–1836," Joseph Smith Papers off-site

The account that Joseph entered in his journal on 9 November 1835 was a detailed account which clearly describes two personages, as well as "many angels." The account that Joseph wrote just five days later in his journal on 14 November 1835 was a one line summary of the event, which he described as "the first visitation of Angels." Critics of the Church seem to believe that Joseph completely changed his story from "two personages" to "Angels" over the course of only five days. The truth is that Joseph referred to all of the personages that appeared to him as "angels."

The terms "personages" and "angels" were interchangeable

This confusion regarding "angels" versus "personages" is illustrated in a critical "Mormoninfographic".^[70] We have illustrated the error by comparing Joseph's journal entries on both days.

What is the difference between Joseph Smith's first vision and other reported visions of God at the time?

Pearl of Great Price Central, Joseph Smith - History Insight #19: The Visionary World of Joseph Smith

The type of event that we now refer to as Joseph Smith's First Vision was not entirely uncommon at the time

There were at the time people who went to the wood to pray after reading the Bible, and as a result received visions and epiphanies. The Encyclopedia of Mormonism (1992; 2007) noted that "[i]nitial skepticism toward Joseph Smith's testimony was understandable because others had made similar claims to receiving revelation from God."^[71] Similarly, the Church's new narrative history Saints (2018) notes that after Joseph's vision when he spoke to the reverend about his vision that "[a]t first the preacher treated his words lightly. People claimed to have heavenly visions from time to time."^[72] Visionaries are not that uncommon in environments where people are routinely open to the divine. Even the famous Charles Finney had one. Finney, after retiring to the woods to pray, described the experience:

Just at this moment I again thought I heard someone approach me, and I opened my eyes to see whether it were so. But right there the revelation of my pride of heart, as the great difficulty that stood in the way, was distinctly shown to me. An overwhelming sense of my wickedness in being ashamed to have a human being see me on my knees before God, took such powerful possession of me, that I cried at the top of my voice, and exclaimed that I would not leave that place if all the men on earth and all the devils in hell surrounded me. "What!" I said, "such a degraded sinner I am, on my knees confessing my sins to the great and holy God; and ashamed to have any human being, and a sinner like myself, find me on my knees endeavoring to make my peace with my offended God!" The sin appeared awful, infinite. It broke me down before the Lord.

Just at that point this passage of Scripture seemed to drop into my mind with a flood of light: "Then shall ye go and pray unto me, and I will hearken unto you. Then shall ye seek me and find me, when ye shall search for me with all your heart." I instantly seized hold of this with my heart. I had intellectually believed the Bible before; but never had the truth been in my mind that faith was a voluntary trust instead of an intellectual state. I was as conscious as I was of my existence, of trusting at that moment in God's veracity. Somehow I knew that that was a passage of Scripture, though I do not think I had ever read it. I knew that it was God's word, and God's voice, as it were, that spoke to me. I cried to Him, "Lord, I take Thee at Thy word. Now Thou knowest that I do search for Thee with all my heart, and that I have come here to pray to Thee; and Thou hast promised to hear me."

That seemed to settle the question that I could then, that day, perform my vow. The Spirit seemed to lay stress upon that idea in the text, "When you search for me with all your heart." The question of when, that is of the present time, seemed to fall heavily into my heart. I told the Lord that I should take Him at his word; that He could not lie; and that therefore I was sure that He heard my prayer, and that He would be found of me.

He then gave my many other promises, both from the Old and the New Testament, especially some most precious promises respecting our Lord Jesus Christ. I never can, in words, make any human being understand how precious and true those promises appeared to me. I took them one after the other as infallible truth, the assertions of God who could not lie. They did not seem so much to fall into my intellect as into my heart, to be put within the grasp of the voluntary powers of my mind; and I seized hold of them, appropriated them, and fastened upon them with the grasp of a drowning man.

I continued thus to pray, and to receive and appropriate promises for a long time, I know not how long. I prayed till my mind became so full that, before I was aware of it, I was on my feet and tripping up the ascent toward the road. The question of my being converted, had not so much as arisen to my thought; but as I went up, brushing through the leaves and bushes, I recollect saying with emphasis, "If I am ever converted, I will preach the Gospel."^[73]

Although Finney doesn't claim to have seen any personages, he does describe a communication with God. Joseph Smith describes his experiences in much the same way as others in his environment did.

Joining a church at that time required one to explain one's standing with God to a preacher

Keep in mind that Joseph prayed to find out if his sins had been forgiven. And he discovered that they had. This pleased him greatly. Why did he pray about this matter? The reason is that joining a church at that time often required that one explain one's standing with God to a preacher. We are dealing with Protestant sects. And conservative Protestants believe that one is saved (justified) at the moment one confesses Jesus Christ as Lord and Savior. So Joseph, as he faced the competing Protestant sects, was deeply concerned about his sins. One had to demonstrate to oneself and also convince a preacher that one had been saved—that is, justified. And there were many instances in which prayers were answered by visions in which the person learned that God had forgiven their sins.

One difference between Joseph's vision and others is that Joseph was told not to join any denomination

The difference between Joseph's experience and many other accounts by visionaries, is that, in addition to being told that his sins were in fact forgiven, he was also told not to join any denomination. When he told that part of his visionary experience, it got him into big trouble with preachers. It was not the vision that was a problem for preachers, but his reporting that he should not join some sect.

So the fact is, contrary to our current way of telling his story, the First Vision was not the beginning of Joseph's call as Seer, Prophet, Revelator and Translator. His vision signaled the beginning of the restoration. It did not begin the work of the restoration.It steered him away from joining one of the competing denominations. It was Joseph's subsequent encounters with Moroni that made him a Seer, and eventually the founding Prophet of a fledgling Church, and not his initial vision, which was initially for him a private event about which he was reluctant to talk, though eventually he dictated some accounts that were found and published during our lifetime. Joseph told a few people about it, word got around, and this caused him much trouble with Protestant preachers.

Neither Joseph nor others at that time offered the First Vision as a reason to become Latter-day Saints

Joseph eventually wrote the account of that early vision late in his life because rumors about it had circulated and caused him difficulty. But neither Joseph nor any of the other early Saints offered that vision as a reason for others to become Latter-day Saints during his lifetime. It was only much later that what we now call the First Vision began to take on a special importance for the Saints. One reason is that Americans soon did not live in a visionary environment. The great Charles Dickens, writing in England, explained why. He called Joseph Smith vision an absurdity—"seeing visions in the age of railways."

Wilford Woodruff came into the Church of Jesus Christ because he had known earlier in his life someone he believed was a prophet who had alerted him to the soon to be restoration of primitive Christianity. This remarkable story, which was included in the lesson manual on President Woodruff, illustrates the visionary world in which Joseph was raised. Though there were a few—one or two—instances in which the visionary reported encounters with two heavenly messengers, it was most often God the Son who they reported appearing to them.

But there have been and still are peoples not impacted by post-enlightenment skepticism about divine things who are open to visions and other dramatic encounters with the divine, though they often do not speak in public about such things, since they tend to see them as strictly private blessings and not something about which one ought to be gossiping and boasting.

The establishment of the restored Church of Jesus Christ began with the Book of Mormon

The first missionaries in the Church used The Book of Mormon, not the First Vision, as a witness that the heavens were open, and that each individual, by applying the promise in Moroni 10:3-5, can receive a direct manifestation from Heavenly Father, through the Holy Ghost, that The Book of Mormon is true. After that testimony is gained, it follows that Joseph Smith is a true prophet, as he brought The Book of Mormon forth and restored the fullness of the Gospel under the direction of the Savior.

The fledgling Church of Christ began with the Book of Mormon, the witnesses to the plates, the restoration of priesthood keys, and not directly with what we call the First Vision, though that initial experience assisted in Joseph avoiding what could be perceived as damaging sectarian contamination. The historical record shows that Joseph never gave any attention to the creeds or arguments of quarreling preachers. This was the purpose served by the First Vision.

How do the accounts of Paul's vision compare to the accounts of Joseph Smith's First Vision?

Some Christians accept Paul's vision while rejecting that of Joseph Smith for a variety of reasons. Richard Lloyd Anderson made the following comparisons.

Many Christians who comfortably accept Paul’s vision reject Joseph Smith’s. However, they aren’t consistent in their criticisms, for most arguments against Joseph Smith’s first vision would detract from Paul’s Damascus experience with equal force.

For instance, Joseph Smith’s credibility is attacked because the earliest known description of his vision wasn’t given until a dozen years after it happened. But Paul’s earliest known description of the Damascus appearance, found in 1 Corinthians 9꞉1, was recorded about two dozen years after his experience.

Critics love to dwell on supposed inconsistencies in Joseph Smith’s spontaneous accounts of his first vision. But people normally give shorter and longer accounts of their own vivid experiences when retelling them more than once. Joseph Smith was cautious about public explanations of his sacred experiences until the Church grew strong and could properly publicize what God had given him. Thus, his most detailed first vision account came after several others—when he began his formal history.

This, too, parallels Paul’s experience. His most detailed account of the vision on the road to Damascus is the last of several recorded. (See Acts 26:9–20.) And this is the only known instance in which he related the detail about the glorified Savior prophesying Paul’s work among the Gentiles. (See Acts 26:16–18.) Why would Paul include this previously unmentioned detail only on that occasion? Probably because he was speaking to a Gentile audience, rather than to a group of Jewish Christians. Both Paul and Joseph Smith had reasons for delaying full details of their visions until the proper time and place.^[74]

Do Greek scholars solve the discrepancies in Paul's vision accounts?

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory

Joseph Smith left several accounts of his First Vision. None of these accounts is identical with any other. As the main page discusses, some critics wish to argue that Joseph's vision accounts are mutually contradictory, and thus that there was no vision.

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory. Yet, the Church's sectarian critics accept Paul's account as true despite the Bible containing apparently frank contradictions in its accounts. While accepting or explaining away these discrepancies, the critics nevertheless refuse to give Joseph Smith the same latitude. Members of the Church have long pointed out that this is a clear double standard, designed to bias the audience against Joseph from the beginning.

Perhaps because of the force of this argument, some critics have begun to argue that no contradiction exists between the versions of Paul's vision.

Some critics have begun to argue that Greek scholarship has resolved the contradiction that exists between the versions of Paul's vision

Author Richard Abanes wrote that contradictions in the stories of Paul's vision were

long ago resolved by scholars analyzing the Greek texts. The discrepancies in Paul's account involve modern ignorance of the Greek wording used.^[75]

In support of this claim, Abanes cites W.E. Vine, Vine's Expository Dictionary of New Testament Words p. 544.

Despite Abanes' claim, Greek scholarship has not resolved this issue. In fact, his use of the scholarship is dated, he ignores contrary views, and does not seem to realize that the Bible text itself (including the Acts of the Apostles) violates his supposed 'rule' more often than it keeps it.

The two verses usually at issue are Acts 9꞉7 and Acts 22꞉9. For example, one Wikipedia editor claims that

"There is no conflict in the three accounts of Paul's vision if you read Acts 22:9 in any version other than the KJV. For instance, in the New American Standard Bible and the New International version, it says that Paul's companions did not "understand the voice"—that is hear what was uttered with understanding."^[76]

The debate centers on the word translated "hearing" or "heard" in these verses

Bible version	Acts 9:7	Acts 22:9	Comments
Summary	Heard voice, saw no one?	Saw light, heard no voice?	Clear contradiction?
KJV	And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.	And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.	Clear contradiction?

Abanes' source

The work cited by Abanes is not a recent work of Greek scholarship—it was first published in 1940.^[77] In the reference for ακούω, we read:

...the usual word denoting "to hear," is used (a) intransitively, e.g., Matt. 11:15; Mark 4;23; (b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in Acts 9:7, "hearing the voice," the noun "voice" is in the partitive genitive case [i.e., hearing (something) of], whereas in Acts 22:9, "they heard not the voice," the construction is with the accusative. This removes the idea of any contradiction. The former indicates a "hearing" of the sound, the latter indicates the meaning or message of the voice (this they did not hear). "The former denotes the sensational perception, the latter (the accusative case) the thing perceived" (Cremer).

Abanes' claim

Thus, by this source, Abanes hopes to argue that there can be "no idea of any contradiction":

Factor	Acts 9:7	Acts 22:9	Comments
Case	partitive genitive	accusative	"Case" is a part of speech, it indicates the role a noun (here, "the voice") plays in the sentence. English does not use cases.
Meaning	One hears the sound	One hears the message	—|-

Have modern Greek scholars anything to add to our discussion?

We have seen Abanes appeal to a source that was more than sixty years old at the time of his writing. Have modern Greek scholars anything to add to our discussion?

Daniel Wallace (a non-LDS, conservative Christian scholar) wrote of this same issue:

...There seems to be a contradiction between this account [Acts 9:7] of Paul's conversion and his account of it in Acts 22, for there he says, "those who were with me..did not hear the voice..." However, in Acts 22:9 the verb ακούω takes an accusative direct object. On these two passages, Robertson states: '...it is perfectly proper to appeal to the distinction in the cases in the apparent contradiction....The accusative case (case of extent) accents the intellectual apprehension of the sound, while the genitive (specifying case) calls attention to the sound of the voice without accenting the sense.'...

The NIV [a conservative Bible translation, the New International Version] seems to follow this line of reasoning....[thus the differences in case] can be appealed to to harmonize these two accounts....(italics in original)^[78]

Thus, Wallace is here dealing with the exact verses under discussion, and notes the exact argument which Abanes makes. Does he agree? Let us see:

On the other hand, it is doubtful that this is where the difference lay between the two cases used with ακούω in Hellenistic Greek: the N[ew] T[estament] (including the more literary writers) is filled with examples of ακούω + genitive indicating understanding^[79]....as well as instances of ακούω + accusative where little or no comprehension takes place^[80]}....The exceptions, in fact, are seemingly more numerous than the rule!

Thus, regardless of how one works through the accounts of Paul's conversion, an appeal to different cases probably ought not form any part of the solution (italics and bold italics in original).^[81]

Thus, the New Testament itself does not agree with Abanes' reading. Far from supporting him, Greek scholarship argues against his solution—the Bible has more examples where his supposed "rule" is broken than when it is followed. (Even Acts itself contains three counterexamples!)

It would seem that this approach has been developed by those who wish to maintain the idea of biblical inerrancy in the face of the Greek evidence.

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims ) Wikipedia article "First Vision" (Talk page)—Comment by editor John Foxe off-site

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Learn more about multiple accounts of Joseph Smith's First Vision

Wiki links	Multiple accounts of the First Vision Differences in First Vision accounts Quotes and primary sources
Online	Roger Nicholson, "The Cowdery Conundrum: Oliver's Aborted Attempt to Describe Joseph Smith's First Vision in 1834 and 1835," Interpreter: A Journal of Mormon Scripture 8/4 (6 December 2013). [27–44] link Robert A. Rees, "Looking Deeper into Joseph Smith's First Vision: Imagery, Cognitive Neuroscience, and the Construction of Memory," Interpreter: A Journal of Mormon Scripture 25/3 (21 April 2017). [67–80] link} John A. Tvedtnes, "Variants in the Stories of the First Vision of Joseph Smith and the Apostle Paul," Interpreter: A Journal of Mormon Scripture 2/5 (2 November 2012). [73–86] link
Video	"Multiple accounts of the First Vision," BH Roberts Foundation print-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young First Vision

Notes

1. ↑ Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago, Illinois: University of Illinois Press; Reprint edition, 1987), 53.
2. ↑ Bushman, Beginnings of Mormonism, 53.
3. ↑ The Fredonia Censor, vol. 11, no. 50, 7 March 1832.
4. ↑ Joseph Smith, 1832 vision account; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 1–2.; from MS Joseph Smith, "A History of the Life of Joseph Smith," in Joseph Smith Letterbook 1, pp. 1-6, Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
5. ↑ (December 1834) Latter Day Saints' Messenger and Advocate 1:42-43.
6. ↑ Joseph Smith, Journal entry, 9 November 1835; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22. from MS Joseph Smith Journal, 1835-36, 193 pp., Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
7. ↑ JS-H 1꞉5-6
8. ↑ E. Latimer, The Three Brothers: Sketches of the Lives of Rev. Aurora Seager, Rev. Micah Seager, Rev. Schuyler Seager, D.D. (New York: Phillips and Hunt, 1880), 21–22, citing the Aurora Seager diary. This revival was never mentioned in the Palmyra newspapers.
9. ↑ George Peck, The Life and Times of Rev. George Peck (New York: Nelson and Philips, 1874), chapter 2.
10. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
11. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
12. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
13. ↑ Ibid., 193.
14. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of editor of this article.
15. ↑ Walker Wright and Don Bradley, "'None That Doeth Good': Early Evidence of the First Vision in JST Psalm 14," Brigham Young University Studies 61 no. 3 (2022), 123–40.
16. ↑ ^{16.0 16.1 16.2} J.B. Haws, "Reconciling Joseph Smith—History 1:10 and 1:18–19," Religious Educator 14, no. 2 (2013): 97–105 (97–98).
17. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
18. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
19. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
20. ↑ Ibid., 193.
21. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of FAIR.
22. ↑ Jim Bennett, "A Faithful Reply to the CES Letter from a Former CES Employee,"(2 September 2020).
23. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 2.
24. ↑ Oliver Cowdery, "LETTER IV," Latter Day Saints' Messenger and Advocate 1 no. 5 (Feb. 1835), 78.
25. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22.
26. ↑ Jeremy Runnells, "Letter to a CES Director".
27. ↑ "I am the owner and main contributor to mormoninfographics.com I wanted to thank you or whoever for pointing out the error I had in the 1835 Jewish Minister account. I had mistakenly labeled his age as 17. This has since been corrected. I apologize for the error and welcome any and all input on this or any other infographic. Thank you." (Posted by bjpascoal, on 20 June 2013 - 08:35 PM on Mormon Dialogue and Discussion Board) off-site The author of "A Letter to a CES Director" subsequently corrected the graphic in the copy of the letter hosted on his site.
28. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), 1–31. off-site off-site Full title GL direct link
29. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 9–20.off-site.(emphasis added)
30. ↑ See John W. Welch and James B. Allen "Analysis of Joseph Smith's Accounts of the First Vision," Opening the Heavens: Accounts of Divine Manifestations 1820-1844, 1st ed., John W. Welch, ed. (Provo, UT: BYU Studies Press, 2005).
31. ↑ See for example Stan Larson, "Another Look at Joseph Smith's First Vision," Dialogue: A Journal of Mormon Thought, 47, no. 2 (Summer 2014): 37-62 (52).
32. ↑ Robert Boylan, "Psalm 110:1 and the two Lords in the 1832 First Vision Account," (6 October 2019).
33. ↑ Stan Larson, "Another Look," 52.
34. ↑ See the 2006 FAIR Conference address entitled "Revised or Unaltered? Joseph Smith's Foundational Stories" and its accompanying slides (see links below in the "Video" section).
35. ↑ Gospel Topics Essays "First Vision Accounts" lds.org
36. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:185. Volume 4 link
37. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:77–78. Volume 6 link
38. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 2:271. Volume 2 link
39. ↑ Times and Seasons 3, 761. off-site GospeLink
40. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:64. Volume 5 link
41. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:210–212. Volume 4 link
42. ↑ Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466.
43. ↑ Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306.
44. ↑ Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.
45. ↑ Vogel, Early Mormon Documents 1:210n9.
46. ↑ Lorenzo Saunders, interviewed by William H. Kelley, 17 September 1884, 1-18, in E.L. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri; reproduced in Vogel, Early Mormon Documents 1:125-135.
47. ↑ Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 17–18.
48. ↑ Lucy Mack Smith, History of Joseph Smith by His Mother (Salt Lake City: Stevens and Wallis, 1945), 90.
49. ↑ Letter, Josiah Stowell Jr. to John S. Fullmer, 17 February 1843.
50. ↑ Morning Star, 7 March 1833 [Limerick, Maine].
51. ↑ Peter Bauder, The Kingdom and Gospel of Jesus Christ (Canajoharie, New York: A. H. Calhoun, 1834), 36.
52. ↑ Observer and Telegraph, 18 November 1830 [Hudson, Ohio].
53. ↑ “Gold Bible, No. 3,” The Reflector (Palmyra, New York) 2, no. 12 (1 February 1831): {{{pages}}}. off-site
54. ↑ The Catholic Telegraph, 14 April 1832 [Cincinnati, Ohio].
55. ↑ Orson Pratt, Journal of Discourses 14:140-141.
56. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. ""dispensation," definition #4, (emphasis in original)) "dispensation," definition #4, (emphasis in original))."
57. ↑ Saints’ Herald, vol. 30 (16 June 1883): 388; emphasis added.
58. ↑ Deseret Evening News, 20 July 1901, 22.
59. ↑ Latter Day Saints' Messenger and Advocate 2 no. 13 (October 1835), 208.; hymn #26 – 1835 edition; emphasis added.
60. ↑ Samuel W. Richards, "Joseph Smith, the Prophet," Young Women's Journal 18 no. 12 (December 1907), 537–539, (emphasis added).
61. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), ?, (emphasis added). off-site off-site Full title GL direct link
62. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), footnote #11 to the 1838 history.
63. ↑ Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 177.
64. ↑ Millennial Star 5 no. 10 (March 1845), 150.
65. ↑ John Jaques, Catechism For Children: Exhibiting the Prominent Doctrines of The Church of Jesus Christ of Latter-day Saints (Liverpool, England: Franklin D. Richards, 1854), 76.
66. ↑ Orson Pratt, Journal of Discourses 7:221.
67. ↑ Brigham Young, Journal of Discourses 12:68.
68. ↑ Larry C. Porter, Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), {{{vol}}}:1512.
69. ↑ Jeremy Runnells, "Letter to a CES Director" (2013)
70. ↑ Image from "MormonInfographics.com".
71. ↑ William O. Nelson, "Anti-Mormon Publications," Encyclopedia of Mormonism Daniel H. Ludlow ed. (New York, NY: MacMillan Publishing Company, 1992; 2007) 45-46.
72. ↑ Matthew J. Grow, Richard E. Turley Jr., Steven C. Harper, Scott A. Hales eds., Saints Volume 1 - The Standard of Truth (Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 2018), 17. The book cites Richard Bushman, "The Visionary World of Joseph Smith," BYU Studies 37:1 (1997-1998): 183–204.
73. ↑ Charles G. Finney, "Memoirs of Charles G. Finney," (1876) 16-18.
74. ↑ Richard Lloyd Anderson, "Parallel Prophets: Paul and Joseph Smith," Ensign (July 1972).off-site
75. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims )
76. ↑ Comment made by Wikipedia editor John Foxe on "First Vision" talk page (17 Aug. 2006) off-site
77. ↑ W.E. Vine's M.A., Expository Dictionary of New Testament Words (1940). off-site
78. ↑ Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan, 1997), 133. off-site
79. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 2꞉9, John 5꞉25, John 18꞉37, Acts 3꞉23, Acts 11꞉7, Revelation 3꞉20, Revelation 6꞉3,5, Revelation 11꞉12, Revelation 14꞉13, Revelation 16꞉1,5,7, Revelation 21꞉3. Note that two of these examples are even from the book of Acts!
80. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 13꞉19, Mark 13꞉7, Matthew 24꞉6, Luke 21꞉9, Acts 5꞉24, 1 Corinthians 11꞉18, Ephesians 3꞉2, Colossians 1꞉4, Philemon 1꞉5, Jas 5:11, Revelation 14꞉2.
81. ↑ Wallace, Beyond the Basics, 133–134. off-site

FAIR Answers—back to home page

V

Joseph Smith's First Vision

Accounts	Accounts of Joseph Smith's First Vision Multiple accounts of the First Vision Differences in First Vision accounts
Historical context	Events leading to the First Vision Events after the First Vision
Doctrinal impact	The First Vision and doctrine Seldom taught before 1877?

Video published by the Church History Department.

Video from FAIR

What differences are there between Joseph Smith's 1832 First Vision account and later accounts?

Religious revival

"this was a grief to my Soul thus from the age of twelve years to fifteen"

FAIR Answers—back to home page

...this was a grief to my Soul thus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed...

—Joseph Smith's 1832 account of the First Vision

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At what age did Joseph Smith become concerned about religion?

Joseph's interest in religion began when he was 12 years old, after the 1817 revival

Joseph's concern about religion started when he was twelve years old, close on the heels of the revival of 1817. In his 1832 account, Joseph notes that his concern about religion began at age 12 (1817-1818):

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 believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul... (Joseph Smith's 1832 account of the First Vision)

Richard Bushman notes that this "would have been in late 1817 and early 1818, when the after-affects of the revival of 1816 and 1817 were still felt in Palmyra." ^[1]

Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country." There is documented evidence of at least one Methodist camp meeting in the Palmyra area during that period, which only by chance happened to be mentioned in the local newspaper because of a specific death that seemed to be associated with it. In addition, there are newspaper articles talking of large-scale revival activity in the larger region surrounding Palmyra during the same general period when Joseph Smith said that it was taking place.

It is reasonable to assume based upon the facts that the Methodists had more than one camp meeting during this period. This could easily account for the religious excitement in Palmyra that, in Joseph's mind at age 14, began with the Methodists.

From age 12 to 15 Joseph pondered many things in his heart concerning religion

Joseph continues in his 1832 account: "[T]hus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed for I become convicted of my sins." In July, 1819, several years after Joseph said his mind became "seriously imprest," a major Methodist conference was held near Palmyra:

[T]he Methodists of the Genesee Conference met for a week in Vienna (later Phelps), a village thirteen miles southeast of the Smith farm on the road to Geneva. About 110 ministers from a region stretching 500 miles from Detroit to the Catskills and from Canada to Pennsylvania met under the direction of Bishop R. R. Robert to receive instruction and set policy. If we are to judge from the experience at other conferences, the ministers preached between sessions to people who gathered from many miles around. It was a significant year for religion in the entire district. . . . The Geneva Presbytery, which included the churches in Joseph's immediate area, reported in February, 1820, that "during the past year more have been received into the communion of the Churches than perhaps in any former year." Methodists kept no records for individual congregations, but in 1821 they built a new meetinghouse in town. ^[2]

What religious excitement was occurring in Palmyra in 1820?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Methodist camp meetings were being held in Palmyra in 1820

Some claim that there were no religious revivals in the Palmyra, New York area in 1820, contrary to Joseph Smith's claims that during that year there was "an unusual excitement on the subject of religion...indeed, the whole district of country seemed affected by it" Joseph Smith—History 1:5 Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country."

Abundant evidence of religious excitement exists to substantiate Joseph’s account. This has been thoroughly summarized by Pearl of Great Price Central. Their analysis may be accessed by clicking on the hyperlinked text.

One should keep in mind that Joseph Smith never used the term "revival" in his description - he simply described it as "an unusual excitement on the subject of religion." To a 14 year old who had been concerned about religion starting at age 12 after the 1817 revival, the ongoing camp meetings in the town in which he lived would certainly qualify.

What statements did Joseph Smith make about religious excitement in the area of Palmyra?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Statements from Joseph's history regarding religious excitement when he was a youth

Critics of Joseph Smith claim that no revival is mentioned in the 1832 First Vision account because the actual word 'revival'—or something similar—is not found within the text. But they have failed to notice a distinct pattern of words that demonstrate a definite link between the various First Vision accounts.

7 March 1832

On 7 March 1832 (just a few months before Joseph Smith penned his 1832 First Vision account) some Mormon missionaries in Pennsylvania were saying that during Joseph’s youth he had repented of his sins but was "not attached himself to any party of Christians, owing to the numerous divisions among them," and so he resorted to prayer.^[3]

September—November 1832

At about the age of twelve years my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul, which led me to searching the scriptures, believing as I was taught that they contained the word of God. Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul. Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind the contentions and divisions the wickedness and abominations and the darkness which pervaded the minds of mankind. My mind became excedingly distressed, for I became convicted of my sins. And by searching the scriptures I found that mankind did not come unto the Lord but that they 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. And I felt to mourn for my own sins and for the sins of the world. For I learned in the scriptures that . . . . [A]nd when I considered all these things, and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.^[4]

December 1834

• During "the 15th year of [Joseph Smith's] life" there was "a great awakening, or excitement raised on the subject of religion" in Palmyra, New York and its "vicinity."
• There was "much enquiry for the word of life"
• "in common with others, [Joseph Smith's] mind became awakened"
• "For a length of time the reformation seemed to move in a harmonious manner"
• "but, as the excitement ceased . . . a general struggle was made by the leading characters of the different sects, for proselytes"
• "Large additions were made to the Methodist, Presbyterian, and Baptist churches"
• "Then strife seemed to take the place of that apparent union and harmony . . . and a cry—I am right—you are wrong—was introduced"; "all professed to be the true church"
• "In this general strife for followers, [Joseph Smith's] mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians"
• This circumstance gave Joseph "further reflection"
• He received "strong solicitations to unite with one of those different societies"
• But "seeing the apparent proselyting disposition manifested with equal warmth from each, [Joseph Smith's] mind was led to more seriously contemplate the importance of a move of this kind"
• His "spirit was not at rest day nor night"
• Joseph did not want to "profess godliness without its benign influence upon [his] heart" [i.e., 'repenting of sins' theme]
• He also did not want to "unite with a society professing to be built upon the only sure foundation, and that profession be a vain one"
• Joseph Smith felt that there would be "serious consequences of moving hastily, in a course fraught with eternal realities"
• He believed that "amid so many [denominations], some must be built upon the sand"
• "In this situation where could he go?"
• Joseph spent time "reflecting" on a passage of scripture
• He had a strong "degree of determination . . . relative to obtaining a certainty of the things of God"^[5]

9 November 1835

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces; being thus perplexed in mind . . . . information was what I most desired at this time, and with a fixed determination to obtain it.^[6]

2 May 1838

"multitudes united themselves to the different religious parties, which created no small stir and division among the people, Some crying, ‘Lo here’ and some ‘Lo there’. Some were contending for the Methodist faith, Some for the Presbyterian, and some for the Baptist . . . . a scene of great confusion and bad feeling ensued; Priest contending against priest, and convert against convert . . . a strife of words and a contest about opinions". . . ."so great was the confusion and strife amongst the different denominations". . . . "the cry and tumult were so great and incessant"; "war of words, and tumult of opinions"; "the contests of these parties of religionists" ^[7]

When the September—November 1832 First Vision account is compared with subsequent recitals (especially 1838), and one partial previous rendition, it appears that they are all telling the same story: Prior to the First Vision event there were contentions and divisions among the different religious denominations in connection with a revival. It seems, therefore, that the Prophet's handwritten 1832 account does indeed make a passing reference to revival activity.

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals. For instance, Joseph Smith said that when he was "about the age of twelve years" (23 December 1817—23 December 1818) he became seriously concerned about the welfare of his soul. Why did these feelings arise at this point in time? Possibly because there was a Methodist camp-meeting/revival from June 19th through the 22nd, 1818 held in Palmyra, New York.^[8]

Joseph Smith pointed to a time period "from the age of twelve years to fifteen" (i.e., between 23 December 1817 and 23 December 1821) when he –

• applied himself to studying the scriptures
• noticed the hypocrisy of some persons who claimed to be religious
• pondered the "contentions and divisions" among men [revival imagery seen in other First Vision accounts]
• pondered the "wickedness and abominations" and "darkness" of mankind
• was grieved by what he saw around him; felt to mourn for the sins of the world
• became "exceedingly distressed" because he felt "convicted of [his] sins" and felt to "mourn" for them
• did not recognize any religious denomination that followed the biblical pattern completely
• determined that God wanted to be worshiped in truth
• decided to pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it.

Some of the themes enumerated above can be matched with the Prophet's other descriptions of things that happened during the revival activity of Palmyra and its vicinity. This matching of themes tends to support the argument that the 1832 text does indeed refer to revival activity.

(1832) "the scriptures . . . they contained the word of God"; (1834) "that record called the word of God"

(1832) "I became convicted of my sins"; (1834) "arouse the sinner to look about him for safety"

(1832) "that Being seeketh such to worship Him as worship Him in spirit and in truth"; (1834) "All professed to be the true church"

(1832) "society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament"; (1834) "a society professing to be built upon the only sure foundation"

(1832) "those of different denominations . . . they did not adorn their profession by a holy walk and godly conversation"; (1834) "they were certainly hypocritical"

(1832) "my mind became exceedingly distressed"; (1838) "my mind was called up to serious reflection and great uneasiness"

(1832) "the darkness which pervaded the minds of mankind"; (1838) "At length I came to the conclusion that I must either remain in darkness" or pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it. Rev. George Peck recounted the happenings at a Methodist camp meeting held on 4 July 1816 in Plymouth, New York. He said that "There was an unbroken roar of fervent supplication all over the ground, while the awful voice of the preacher resounded." One person then fell to the ground and cried for mercy.^[9]

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Learn more about religious excitement in the time of Joseph Smith's First Vision

Wiki links	Doesn't mention revival?
Online	Donald L. Enders, "A Snug Log House," Ensign (August 1985): 16.off-site Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link D. Michael Quinn, "Joseph Smith's Experience of a Methodist 'Camp-Meeting'," Dialogue: A Journal of Mormon Thought - Dialogue Paperless: E-Paper #3 (12 July 2006), PDF link
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young First Vision

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 16-17 ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Joseph's motivations

"At about the age of twelve years my mind become seriously imprest"

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 believeing as I was taught, that they contained the word of God...

∗       ∗       ∗

"my intimate acquaintance with those of different denominations"

...thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy wal and Godly conversation agreeable to what I found contained in that sacred depository...

∗       ∗       ∗

"for I become convicted of my sins....I felt to mourn for my own sins and for the sins of the world"

FAIR Answers—back to home page

for I become convicted of my sins...and I felt to mourn for my own sins and for the sins of the world...

—Joseph Smith's 1832 account of the First Vision

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What was Joseph Smith's motivation for going to the grove to pray in 1820?

Joseph had two motivations: obtain a forgiveness of sins, and a desire to know which church was right

Joseph Smith's stated motivation for praying to the Lord changes between the first known account of the First Vision (1832) and the official version of it (1838). The 1832 account emphasizes his desire for a forgiveness of sins, and the 1838 (official) account emphasizes his desire to know which church was right. Some critic claim that Joseph changed his story in later years.

The texts that are employed by critics to justify the charge of 'differing motivations' are as follows:

1832

"I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy"

1838

"My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join."

The words that precede the point at which Joseph Smith offers his prayer in the 1832 text demonstrate that the anti-Mormon claim about his motivation changing is not sustainable. These words read as follows (standardized for readability):

At about the age of twelve years my mind become seriously impressed with regard to the all important concerns for the welfare of my immortal soul which led me to searching the scriptures believing, as I was taught, that they contained the word of God.

Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul.

Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind: the contentions and divisions, the wickedness and abominations, and the darkness which pervaded the minds of mankind.

My mind become exceedingly distressed for I became convicted of my sins.

And by searching the scriptures I found that mankind did not come unto the Lord but that they 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.

And I felt to mourn for my own sins and for the sins of the world.

For I learned in the scriptures that God was the same yesterday, today, and forever. That He was no respecter to persons, for He was God. For I looked upon the sun - the glorious luminary of the earth - and also the moon rolling in their majesty through the heavens, and also the stars shining in their courses, and the earth also upon which I stood, and the beast of the field and the fowls of heaven, and the fish of the waters, and also man walking forth upon the face of the earth in majesty and in the strength of beauty - whose power and intelligence in governing the things which are so exceding great and marvelous, even in the likeness of Him who created them.

And when I considered upon these things my heart exclaimed, "Well hath the wise man said, 'It is a fool that saith in his heart there is no God.'" My heart exclaimed, "All all these bear testimony and bespeak an omnipotent and omnipresent power; a Being who maketh laws and decreeeth and bindeth all things in their bounds; who filleth eternity; who was, and is, and will be from all eternity to eternity." And when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[10] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church with which he was acquainted at the time.

There are those who claim that Joseph Smith only claims to seek forgiveness of sins in his 1832 account. These critics ignore the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of scriptural passages quoted near the end of the account in which Christ echoes Matthew 15:8-9:

the world lieth in sin and at 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 thir 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

This clearly does not refer to young Joseph's seeking of a forgiveness of sins. It must refer to an apostasy and restoration of a Church—the true Church of Christ that Joseph had already proclaimed to restore as Doctrine and Covenants 1 (revealed in 1831) makes clear:

30 And also those to whom these commandments were given, might have power to lay the foundation of this church, and to bring it forth out of obscurity and out of darkness, the only true and living church upon the face of the whole earth, with which I, the Lord, am well pleased, speaking unto the church collectively and not individually

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[11]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[12] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[13]

The 1838–39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of their teachers who 'are workers of iniquity' ^[14] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine.

The 1832 account emphasizes Joseph's want of forgiveness as a means to the end of restoring the true Church of Christ. This is completely in line with the rest of the accounts and thus the standard narrative of the First Vision and Joseph's motives in seeking such a vision as taught officially by the Church.

A longer version of this argument is made by Walker Wright and historian Don Bradley in a 2023 paper for BYU Studies.^[15]

BYU Studies, ""None That Doeth Good" Early Evidence of the First Vision in JST Psalm 14"

Walker Wright and Don Bradley,  BYU Studies 61/3 (2022)

The First Vision has been a center of both faith and controversy. While millions of Latter-day Saints affirm it as the beginning of the Restoration, others see it as an ever-growing fish tale. The multiple accounts of the First Vision vary in detail, with Joseph Smith’s earliest written account (1832) lacking some of the elements found in his later accounts. However, some of these elements—particularly the ­appearance of God the Father as part of the First Vision experience—are laced throughout Joseph Smith’s translation of the Bible. These historical threads ultimately culminate in his translation of Psalm 14, which weaves together many of the elements supposedly lacking in Smith’s earliest account of the First Vision. But why bring these threads together in Psalm 14? What was its connection with his First Vision? A basic comparison of Psalm 14 with elements of the First Vision shows that elements of this psalm are found in the background of the vision, as Joseph Smith narrated it, and even in the words of Deity spoken within the vision itself.

Click here to view the complete article

How do the First Vision accounts compare on the subject of Joseph's motivation for praying?

Summary of themes

• Between the ages of 12 and 15 Joseph Smith became exceedingly distressed about his personal sins and mourned over them. He became seriously concerned about the welfare of his soul and so he searched the scripture for information on that topic.
• He both marveled and grieved that his acquaintances who belonged to various Christian denominations did not act in accordance with what was found on the pages of the Bible.
• His study of the New Testament led him to the conclusion that all the Christian denominations with which he was acquainted had apostatized from the true gospel of Jesus Christ.
• Joseph pondered the darkness that pervaded the minds of mankind and its resultant wickedness and abominations - and he mourned for the sins of the world.
• He also thought about the "contentions and division" among men [see - revival mentioned in the 1832 text].
• Joseph believed from his personal observation of created objects and entities that God did indeed exist.
• He also believed the scriptures that taught God was an eternal Being who was all powerful and everywhere present, who was no respecter of persons, who was a God of law and did not change over time, and wanted mankind to worship Him in truth.
• When Joseph Smith "considered all these things" he prayed to the Lord and received his First Vision.

It is clear from a consultation of the 1832 text that Joseph Smith's desire to be forgiven of his personal sins was NOT the only motivation for his prayer in the wilderness. He prayed (as he explicitly states) because of "all" of the things he mentions - including the desire to worship God in truth; according to His laws (which Joseph did not believe was the case among any of the Christians denominations that he knew of).

Patterns within documents

The 1832 textual pattern of (1) desire to prepare for eternity / worship God in truth and (2) desire for forgiveness of personal sins can be detected in subsequent First Vision recitals, demonstrating that there is no change in his declared motive over time. The confusion of the critics on this issue arises when they do not see exact matches in themes across documents or insist that every detail of the story be present in every text that relates it.

1832 (Smith)

my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul . . . . my mind become excedingly distressed for I became convicted of my sins . . . . when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth therefore I cried unto the Lord . . . . He spake unto me saying, 'Joseph my son, thy sins are forgiven thee.'

1834 (Cowdery/Smith)

Joseph Smith had a "determination to know for himself of the certainty and reality of pure and holy religion . . . . [but he also] call[ed] upon the Lord in secret for a full manifestation of divine approbation, and . . . to have an assurance that he was accepted of Him." Joseph is classified in this text among the "humble, penitent sinner."

1835 (Smith)

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right . . . being thus perplexed in mind I retired to the silent grove and bowed down before the Lord . . . . He said unto me, 'Thy sins are forgiven thee.'

1838 (Smith)

how to act I did not know and unless I could get more wisdom than I then had, would never know . . . . My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join. . . . many other things did He say unto me which I cannot write at this time [INDIRECT REFERENCE TO FORGIVENESS OF SINS?]

1840 (Pratt)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way, to prepare himself, was a question, as yet, undetermined in his own mind. He perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same. . . . He was informed that his sins were forgiven

1842 (Smith)

I began to reflect upon the importance of being prepared for a future state, and upon enquiring the plan of salvation I found that there was a great clash in religious sentiment . . . . considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully [FORGIVENESS OF SINS IS NOT MENTIONED]

1842 (Hyde)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way to prepare himself, was a question, as yet, undetermined in his own mind; he perceived that it was a question of infinite importance. . . . [The two personages] told him that his prayers had been answered, and that the Lord had decided to grant him a special blessing. [Is this a veiled reference to fogiveness of sins? We recall that Hyde utilized information straight from Pratt's account]

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 251–252. ( Index of claims )

Religious confusion

"by searching the scriptures I found that mankind did not come unto the Lord"

...and by searching the scriptures I found that mand mankind did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament...

∗       ∗       ∗

Did Joseph Smith decide that all churches were wrong before he received the First Vision?

Introduction to Criticism

Critics claim that there is a contradiction between the 1832 account of Joseph Smith's First Vision and the rest of his first-hand accounts. They also claim that the same contradiction occurs internally in the 1838 account. It is alleged that Joseph Smith concluded prior to going to the grove of trees to pray that all the denominations on the earth were false. This supposedly contradicts the 1835 and 1838 accounts in which Joseph expresses doubt as to which Church was true prior to going to the grove.

In his 1832 history, Joseph Smith said:

I found [by searching the scriptures] that mankind did not come unto the Lord but that they 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

In his 1835 account, Joseph Smith said, "I knew not who [of the denominations] was right or who was wrong."

In his 1838 account of the Vision, Joseph writes:

9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.

10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be aright, which is it, and how shall I know it?

18 My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join.

19 I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: "they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof."

The 1832 account then, according to some critics, contradicts the 1835 and 1838 account in that Joseph had already determined before seeing God and Jesus that there was no true Church and thus the only motive for going to the grove in the 1832 account would be to obtain a forgiveness of sins and not to find the true Church.

Author J.B. Haws describes the criticism as it relates to the 1838 account specifically:

Here is the essence of that trouble, as some have seen it. In Joseph’s 1838–39 dictated account (the account that would eventually find its way into the LDS Church’s canon as the official Joseph Smith—History), he described his youthful confusion about the competing religious sects that he encountered in these words: "In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together?" (Joseph Smith History 1:10). According to this narrative, it seems that fourteen-year-old Joseph had already considered the possibility that all churches could be "wrong together." Yet only eight verses later (by the account’s current scriptural format), Joseph reported what seems like surprise in response to the divine injunction that he must join no church, "for they were all wrong"—and "it had never entered into [his] heart that all were wrong" (JS—H 1:18–19). But didn’t we just read that the "all were wrong" possibility had entered his heart in verse 10? Why such an apparently careless and contradictory oversight in the narrative?^[16]

Critics claim that this is a contradiction and evidence that the First Vision story evolved over time.

Such a claim is a false dilemma, as we will now see.

Response to Criticism

Forgiveness of Sins = Finding the Right Church

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[17] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church. Thus even if Joseph's main emphasis is forgiveness of sins in the 1832 account, that doesn't mean he's not talking about what Church is true.

A close reading of The 1832 and 1838 Accounts of Joseph Smith's First Vision, Matthew 15:8-9, and JST Psalm 14

Those critics who claim that Joseph is only speaking about the forgiveness of sins in the 1832 account are ignorant of the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of important scriptural passages quoted near the end of the account. Speaking about the condition of the world, Christ, speaking to Joseph, echoes Matthew 15:8-9:

the world lieth in sin and at 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 thir 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

'[T]hat which hath been spoken by the mouth of the prophets and Apostles' might easily refer to an apostasy and restoration.

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[18]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[19] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[20]

"The 1838-39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of 'their teachers' who 'are workers of iniquity.'"^[21] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine. Under this understanding, the 1832 account of Joseph Smith's First Vision is giving implicit credence that Joseph was indeed seeking to know from God which Church to join because the teachers of other denominations had become corrupt.

Never Entered Into My Heart

Author Jim Bennet describes one approach that a person can take while seeking to reconcile this with their faith and that is to focus interpretation on the phrase "entered into my heart":

The key phrase is "entered into my heart."

We can have confidence in what Joseph means by this because it is not the only time he uses variations of this phrase. Here’s what he says about his experience reading James 1:5.

Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. [JSH 1:12, emphasis added]

This is a phrase Joseph uses to describe something more powerful than mere intellectual assent. He’s describing a spiritual experience, where the feelings of the heart complement and contribute to clarity of mind. It’s a concept that shows up in the Doctrine and Covenants, too:

Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.

Now, behold, this is the spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground. [D&C 8:2-3, emphasis added]

Joseph had clearly considered the possibility all churches were in error in verse 10 (and in the 1832 account,) but the idea hadn’t really sunk in – i.e. entered into his heart – until after verse 18.

I think all of us have had this experience – things happen that we choose not to believe. Even when we have solid information, we don’t allow our intellectual knowledge to become wisdom and "enter into our hearts." He’s describing the very human process of denial, much like Amulek from the Book of Mormon, who once said of his own testimony, "I knew concerning these things, yet I would not know." (Alma 10:6)

Make up your mind, Amulek! Did you know or didn’t you know?! That’s a direct contradiction!

In the case of "Forgiveness of Sins v. Which Church is True,"... Joseph was preoccupied with what he needed to do to prepare to meet God. You see that in all of Joseph’s firsthand accounts.

"[M]y mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul," he wrote in 1832. "I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces;" he wrote in 1835. "My mind was called up to serious reflection and great uneasiness... my feelings were deep and often poignant... What is to be done?" he wrote in 1838. "I began to reflect upon the importance of being prepared for a future [i.e. eternal] state," he wrote in 1842. These are different words, to be sure, but there’s no mistaking the commonality of their underlying meaning. I believe that all these accounts show that Joseph’s deepest desire was to know what he had to do to be saved. That was the one and only item on his agenda in the Sacred Grove.

The question he asked, then, about which church he should join tells us about young Joseph’s theological assumptions. It’s clear in all accounts that salvation and church membership were inextricably linked in his mind. Even in 1832, where he doesn’t specify what question he asked the Lord before his sins were forgiven, he goes on at great length about his concern for the error he sees in all the churches.The possibility that a church might not be necessary doesn’t seem to occur to Joseph, nor would it have been likely to occur to anyone in the early 19th Century. Christ without a church in 1820? Who could imagine such heresy? Certainly not an illiterate farmboy who, at that point, had no inkling what the Lord had in store for him.

In Joseph’s mind, "which church is the right one" and "how can I get my sins forgiven" were variations on the same theme, and only minor variations at that. Rather than show inconsistency, the two accounts are remarkably united in their depiction of Joseph’s concern for his soul and his assumptions about what was necessary to save it.

So with that understanding, the apparent contradiction about whether or not he had decided that all the churches were wrong prior to praying becomes far less problematic. The 1832 account spends more time detailing the specific problems with all the churches than the 1838 account, indicating that Joseph still believed in the importance of joining a church to gain access to the Atonement. True, he doesn’t explicitly say that any church membership is necessary, but he didn’t have to – those reading his account in the 19th Century would have had the same assumptions, and neither Joseph nor his audience would have even considered the modern/post-modern idea of an effectual Christian life outside the boundaries of organized religion. Even if all the churches were wrong to one degree or another, surely Joseph would still have felt it necessary to join the best one... ^[22]

For I Supposed that One of Them Were So

Speficially addressing the passages from JS History 1: 10 and 18, J.B. Haws wrote:

In a draft of Joseph Smith’s history that was written sometime in 1840–41 by scribe Howard Coray (but only essentially rediscovered in the Church’s archival holdings in 2005), the corresponding passage reads differently:

Joseph Smith—History 1:18–19

I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. I was answered that I must join none of them, for they were all wrong . . .

Howard Coray’s 1839–41 history (labeled Draft 3 in Histories, Volume 1 of The Joseph Smith Papers)

I asked the Personages who stood in the light; Which of the sects were right. (for I supposed that one of them were so.) and which I should join. I was answered "join none of them; they are all are wrong . . ."

Coray’s version suggests that Joseph still "supposed"—still believed, still considered it most likely—that one of the sects was right, even if he had considered the possibility that such was not the case. Thanks to the careful editorial scrutiny of The Joseph Smith Papers scholars, it is apparent that Coray’s draft was written after the draft of Joseph Smith’s history (labeled Draft 2 in the handwriting of James Mulholland) that was eventually published in the Times and Seasons and then the Pearl of Great Price. The Joseph Smith Papers volume editors note that, "for whatever reason," Joseph Smith chose that Draft 2 (Mulholland) version for eventual publication, even though there is evidence to suggest that Coray transcribed as Joseph "read aloud from Draft 2 in the large manuscript volume, directing editorial changes as he read." With that background in mind, the parallel phrases above suggest an affinity of sentiment, such that the phrase "it had never entered into my heart" meant, essentially, "I [still] supposed one of them were [right]"—which reinforces the reading that Joseph held out hope in his heart that he would be pointed to the true denomination.^{[16]:99–100}

Looking at Antecedents

Haws describes another way to view both the 1832 account and 1838 account:

One minor drawback in reading Joseph Smith’s history in its current scriptural format is that the verse divisions might inadvertently separate his thoughts too starkly. Because of that potential challenge, the second possibility proposed here is that the contradiction between verses 10 and 18 might simply be a question of antecedents in verse 10. Thus one final alternate reading (and reconciliation) of those verses becomes clearer in the paragraph format of the Draft 2 (Mulholland) manuscript version of Joseph Smith’s history. In what is now verse 9 in the Pearl of Great Price version, Joseph describes the furious activity of three named denominations: the Presbyterians, the Baptists, and the Methodists. Those were the major players in the religious competition that was all around him in that region of New York. And those three groups preached, importantly, distinct soteriological visions of Christianity. If, however, verse 10 is not seen as completely separate from verse 9, then we might understand Joseph’s questions as being much more specific.

Here is how the passage appears in Draft 2 (Mulholland) of Joseph Smith’s history:

My mind at different times was greatly excited for the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all their powers of either reason or sophistry to prove their errors, or at least to make the people think they were in error. On the other hand the Baptists and Methodists in their turn were equally Zealous in endeavoring to establish their own tenets and disprove all others.

In the midst of this war of words, and tumult of opinions, I often said to myself, what is to be done? Who of all these parties are right? Or are they all wrong together? and if any one of them be right which is it? And how shall I know it?

Read in that way, new attention to the determiners and pronouns might be in order. Which of all of these parties—that is, the Presbyterians, Baptists, or Methodists—is right? Or are they—Presbyterians, Baptists, Methodists— all wrong together? If any of them—Presbyterians, Baptists, Methodists—be right, which is it? It seems reasonable to conclude that Joseph wondered not about the possibility that there was no true religion on the earth, but only that the principal religions represented in his area might all be wrong. Hence, his crucial question—his "object in going to enquire of the Lord"— was "to know which of all the sects was right," and perhaps it was the subsequent instruction to join no sect anywhere ("for they were all wrong") that would have been surprising; in that case, this latter possibility was the one that had never entered into his heart.

Again, this is only suggested as one way to read the text—but it is one that also seems to fit with a telling line in the earliest known written account of the First Vision, one from 1832 that Joseph Smith partly dictated and partly wrote. The key is something he stated about personal familiarity:

In that 1832 history, Joseph wrote in his own hand:

At about the age of twelve years my mind become seriously [impressed] with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of differant denominations led me to marvel exceedingly for I discovered that <they did not adorn> instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul . . .

The fact that his conclusions were based on an "intimate acquaintance with those of differant denominations" should not be overlooked. His subsequent recollections do seem to reflect an expanded understanding of a broader apostasy: "by searching the scriptures I found that mand <mankind> did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament." Yet his choice of words ("no society or denomination") and his declaration that "I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy" seem to reflect his discouragement with his local options and his growing assurance that only divine intervention could help him transcend that confusion.

It may, then, have been the sheer universality of the apostasy ("join none of them") that had not entered into his heart. It may have been Joseph Smith’s original hope and assumption, as expressed in the Howard Coray draft, that "one of them were" right, even if he had considered the theoretical possibility that the three denominations with which he had "intimate acquaintance" were all "wrong together" and that he would have to seek a religious home among another, less familiar one of "all the sects."^{[16]:101–102}

Getting Rid of Any Doubt

If you had come to the conclusion that mankind has apostatized from the true faith, and you suddenly found Jesus standing in front of you, wouldn't you ask Him if any of those churches was the correct one? Or would you simply tell Him, "never mind, I already figured it out for myself"?

Simply Misremembering

Could it be that Joseph simply misremembered? Why must one automatically have to be assumed that he was simply embellishing the story?

Conclusion

There are several interpretive possibilities for the supposed discrepancies between the accounts. Is it possible that Joseph Smith contradicted himself? Certainly. But it only remains just that: a possibility—one interpretive option among others. If we presume that Joseph was lying, our hostile reading will lead us to pick this option. If we grant that Joseph might be telling the truth, the other options will not be summarily rejected.

How could Joseph Smith come to the conclusion that all churches were wrong on his own?

Joseph was in doubt as to what his duty was regarding joining a church

The answer to this apparent contradiction lies in a detailed examination of relevant texts. It is important to first compare Joseph Smith’s November 1832 text (which is in his own handwriting) with a newspaper article printed earlier that same year which refers to the Prophet’s inaugural religious experiences.

1832 (February): "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" (Fredonia Censor).

1832 (November): "my intimate acquaintance with those of different denominations . . . . by searching the scriptures I found that mankind did not come unto the Lord but that they 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" (handwritten account by Joseph Smith).^[23]

Joseph Smith concluded that none of the denominations with which he had acquaintance was built upon the New Testament gospel

When both of these texts are taken into consideration the following storyline suggests itself: Joseph Smith had come to the conclusion, through personal scripture study, that none of the denominations WITH WHICH HE HAD AN INTIMATE ACQUAINTANCE was built upon the New Testament gospel. He prayed for guidance because he was "in doubt what his duty was." This doubt is obliquely referred to again in Oliver Cowdery’s February 1835 Messenger and Advocate partial First Vision recital where he said that because of the religious excitement the Prophet had "determination to know for himself of the certainty and reality of pure and holy religion."^[24]

Doubt is present again in the Prophet’s November 1835 diary entry: "I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequences."^[25] So the conclusion this fourteen-year-old boy had reached through personal scripture study did not altogether solve his dilemma. In fact, in the May 1838 account he clarifies that because of his youth and inexperience in life he could not make an absolute decision with regard to this matter: "it was impossible for a person young as I was and so unacquainted with men and things to come to any certain conclusion who was right, and who was wrong"; "I often said to myself, what is to be done? Who of all these parties are right? Or, are they all wrong together? If any one of them be right which is it, and how shall I know it?"; "if any person needed wisdom from God I did, for how to act I did not know, and unless I could get more wisdom than I then had [I] would never know."

Joseph wanted to know which of the many hundreds of denominations on earth was the correct one

Orson Pratt’s 1840 First Vision account helps to explain why the ‘Joseph-decided-every-existing-church-was-wrong’ theory cannot possibly be valid. Elder Pratt reports, "He then reflected upon the immense number of doctrines now in the world which had given rise to many hundreds of different denominations. The great question to be decided in his mind was—if any one of these denominations be the Church of Christ, which one is it?" This expansive view is reflected in the Prophet’s 1838 account. There he states, "My object in going to enquire of the Lord was to know which of all the sects was right that I might know which to join. No sooner therefore did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong) and which I should join."

"I cried unto the Lord for mercy"

...therefore I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy and the Lord heard my cry in the wilderness...

Why does Joseph Smith state in his 1832 First Vision account that he was in his "16th year" of age?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

Joseph's 1832 account states the "16th year" of his age in the handwriting of Frederick G. Williams

In Joseph Smith's 1832 First Vision recital he said that he was "in the 16th year of [his] age" when the manifestation took place but in all other accounts in which he mentions his age, he was in his "fifteenth year."

• Is this evidence that the Prophet's story evolved over time, and was thus a fabrication to begin with?

The only First Vision account that provided a different age was the 1832 account written in Joseph Smith's own handwriting. In 1832, 12 years after the First Vision, Joseph wrote, "we were deprived of the bennifit of an education suffice it to say I was mearly instructid in reading and writing and the ground rules of Arithmatic which constuted my whole literary acquirements."

Although the portion of Joseph's 1832 history is in his own handwriting, the text insertion of "in the 16th year of my age" was in the handwriting of Frederick G. Williams, Joseph's scribe. It is likely that Joseph's dating schemes were slightly off when he dictated his age to Williams, many years afte the fact. There is nothing nefarious in Joseph Smith correcting his own slight mathematical miscalculations.

Two years later, Oliver Cowdery had Joseph's 1832 history in his possession when he began publishing history of the Church in late 1834 in the Latter-day Saints' Messenger and Advocate. Oliver clearly established Joseph's age as 14 ("the 15th year of his life") during the period of religious excitement (although Oliver ultimately never described the actual First Vision at this time). Once the date of the First Vision was correctly established it remained steady throughout all subsequent recitals as the "15th year" or "age 14."

Are the ages stated in Joseph's accounts of the First Vision "all over the place?"

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

All other accounts except the 1832 one state Joseph's age as 14 or that he was in his "fifteenth year"

The ages are not, as one critic states, "all over the place." ^[26] The only account produced by Joseph Smith that indicated a different age was the 1832 account (age 15 rather than 14, based upon a text insertion above the line by Frederick G. Williams after Joseph had already written his account). All remaining accounts indicate age 14 (the "15th" year).

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

In the 1832 history, the farther back in time Joseph Smith goes, the more inexact Joseph's dating scheme becomes

The 'one-year-off-the mark' dating anomaly of the 1832 First Vision account can best be understood by taking a look at all of the dates and time frame indicators that are provided within the document. It can then be seen that the farther back in time Joseph Smith goes, the more inexact his dating scheme becomes.

Notice that the date of the First Vision is an above-the-line insertion in the handwriting of Frederick G. Williams, meaning that it was not placed in the text initially but was added at a later time than the creation of the main text.

(17 years back in time)

"at the age of about ten years my father Joseph Smith Sr. moved to Palmyra" [23 Dec. 1815 – 23 Dec. 1816]

(15 years back in time)

"At about the age of twelve years my mind become seriously impressed" [23 Dec. 1817 – 23 Dec. 1818]

(12 years back in time)

"from the age of twelve years to fifteen I pondered many things in my heart" [23 Dec. 1817 – 23 Dec. 1821]

"while in <the> attitude of calling upon the Lord <in the 16th year of my age> a pillar of fire" [23 Dec. 1820 – 23 Dec. 1821]

for many days

about that time

after many days

(7 years back in time)

when I was seventeen years of age I called again upon the Lord . . . [and an] angel [appeared]. . . . it was on the 22d day of Sept. AD 1822

(5 years back in time)

the plates [I] obtained them not until I was twenty one years of age

in this year I was married . . . 18th [of] January AD 1827

on the 22d day of Sept of this same year I obtained the plates

in December following we moved to Susquehanna

Joseph Smith: "I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements"

We should carefully note that Joseph Smith correctly stated that he was "seventeen years of age" when the angel Moroni appeared to him on 22 September 1823, he got the time of that manifestation wrong by one year. A clue as to why this incorrect date was placed by the Prophet in this historical account can be found right in the 1832 document itself. Near the beginning of the narrative Joseph writes: "being in indigent circumstances [we] were obliged to labor hard for the support of a large family having nine children. And as it required the exertions of all that were able to render any assistance for the support of the family therefore we were deprived of the benefit of an education. Suffice it to say [that] I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements". Elder Orson Pratt once asked rhetorical questions of the Prophet to illustrate his meager level of formal education: "Had you been to college? No. Had you studied in any seminary of learning? No. Did you know how to read? Yes. How to write? Yes. Did you understand much about arithmetic? No. About grammar? No. Did you understand all the branches of education which are generally taught in our common schools? No." (Journal of Discourses, 7:220-21). And when Elder Pratt wrote specifically about the First Vision he was even more specific about the level of the Prophet's math skills, saying that he had "a very limited understanding of the elementary rules of arithmetic." (Orson Pratt, An Interesting Account of Several Remarkable Visions [Edinburgh, Scotland: Ballantyne and Hughes, 1840],—-).

In the 1838 history, Joseph got the year of his own brother's death wrong

The 1832 history is not the only one where the Prophet made a dating mistake that was one year off the mark. He did the same thing when he created the 1838 Church history, but this time he got the year of his own brother's death wrong. He erroneously remembered that it was 1824 instead of 1823. The significant thing about this particular dating blunder is that four years after the Prophet recorded the initial information he came to the realization that it was not correct and had his scribe, Willard Richards, make the appropriate adjustment. Perhaps the problem with the date was brought to the Prophet's attention by a member of his own family after the information had been printed and made available for public perusal [publication in May 1842; correction in December 1842].

Initial Manuscript Record (2 May 1838)

Alvin (who is now dead)

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin.

Publication ( 15 March 1842 / 2 May 1842)

Alvin, (who is now dead) (Times and Seasons, vol. 3, no. 10, 15 March 1842, 727).

In the year eighteen hundred and twenty-four my father's family met with a great affliction by the death of my eldest brother Alvin. (Times and Seasons, vol. 3, no. 13, 2 May 1842, 772).

Post-Publication Manuscript Correction (2 December 1842)

Alvin (who <died Nov. 19th: 1823 in the 25 year of his age.> is now dead) [the last three words are stricken out]

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin. [this year designation was not corrected by Willard Richards - whose editorial additions and notes end before this point in the manuscript]

A similar type of dating correction scenario, as mentioned above, may have taken place in connection with the 1832 history. Oliver Cowdery claimed that he had the Prophet's help in creating his December 1834 Church history article and despite the fact that he had the erroneously-dated 1832 document sitting in front of him [see paper on this subject] he provided the correct year for the Prophet's First Vision - "in the 15th year of his life" (i.e., between 23 December 1819 and 23 December 1820). And just nine months later the Prophet himself was telling a non-Mormon that the First Vision took place when he was "about 14 years old" (Joseph Smith diary, 9 November 1835).

Is there a case where Joseph stated that his age was 17 rather than 14 at the time of the First Vision?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

Some critics think so: One case in which the age in an 1835 account was mistakenly stated as age 17

An image from "mormoninfographics" is in circulation on the internet which mistakenly states that Joseph claimed that he was age 17 when the First Vision occurred. However, this was a misreading of Joseph Smith's 1835 journal entry, which clearly states that Joseph was age 14 at the time of the first vision, and age 17 at the time of Moroni's visit.

An anti-Mormon "mormoninfographic" which attempts to demonstrate that the ages of the first vision accounts are different. Since this was posted, the owner of "mormoninfographics" acknowledged and corrected this mistake by removing all of the ages from this particular graphic. ^[27]

Why is Joseph Smith's struggle with Satan not mentioned in the 1832 account of the First Vision?

Joseph Smith says in the official Church history account of the First Vision that directly before the theophany occurred he had a struggle with Satan, but this struggle is not mentioned in his 1832 recital of the experience

Is this evidence that this visionary tale evolved over time by becoming more dramatic and elaborate?

The 'struggle' motif is absent from the first known self-written account of the Prophet's visionary experience (1832) but it is also absent from his self-written Wentworth Letter account (1842). It is clear from the available documentary evidence that the Prophet did not feel constrained by the arbitrary rule of his modern critics that he must include every aspect of his First Vision story in every single retelling of it, and no reasonable person should be bothered that he doesn't.

The following timeline displays the 'struggle' material found in First Vision recitals that were produced during the Prophet's lifetime. The corresponding text from the 1832 document is also provided for purposes of comparison.

It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it

Several observations about the information presented below may prove useful.

• It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it - even after the official Church history account was written down (1838) and published (1842). He opted not to speak about that aspect of the story in the Wentworth Letter (1842), in a speech given before the Saints at the Nauvoo Temple (1843), and also when he conducted an interview with a non-Mormon newspaper editor (1843). Yet, he did briefly refer to that part of the story in a subsequent private conversation with a convert (1844).

• A careful comparison of texts indicates that the Prophet's Wentworth Letter was likely constructed by utilizing the content of Orson Pratt’s Interesting Account pamphlet.^[28] But even though Elder Pratt’s account refers directly to the 'struggle' theme, Joseph Smith chose not to include it within the Wentworth Letter.

• Even after Joseph Smith revealed details about his 'struggle' with the Adversary he did not include some of them in subsequent accounts. For instance, in 1835 he told of hearing somebody walking up behind him but this detail didn't ever appear again in the known recitals. Gathering darkness and the dread of sudden destruction are mentioned in the official 1838 rendering of events but then it disappears and is not seen in any later sources which were produced during the Prophet's lifetime.

September–November 1832

I cried unto the Lord for mercy. . . and while in the attitude of calling upon the Lord . . . a pillar of fire [or] light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God.

9 November 1835

I called on the Lord for the first time in the place above stated, or in other words, I made a fruitless attempt to pray. My tongue seemed to be swollen in my mouth, so that I could not utter. I heard a noise behind me like some one walking towards me. I strove again to pray, but could not. The noise of walking seemed to draw nearer. I sprang upon my feet and looked round, but saw no person or thing that was calculated to produce the noise of walking. I kneeled again, my mouth was opened and my tongue loosed. I called on the Lord in mighty prayer. A pillar of fire appeared above my head, which presently rested down upon me and filled me with unspeakable joy.

2 May 1838

I kneeled down and began to offer up the desires of my heart to God, I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me and had such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin but to the power of some actual being from the unseen world who had such a marvelous power as I had never before felt in any being, just at this moment of great alarm I saw a pillar of light exactly over my head above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound.

September 1840

He therefore, retired to a secret place in a grove, but a short distance from his father's house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind, and he was enabled to pray in feverency of the spirit, and in faith. And while thus pouring out his soul, anxiously desiring an answer from God, he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him.

June 1841

He, therefore, retired to a secret place, in a grove, but a short distance from his father's house, and knelt down and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him. The adversary benighted his mind with doubts, and brought to his soul all kinds of improper pictures and tried to hinder him in his efforts and the accomplishment of his goal. However, the overflowing mercy of God came to buoy him up, and gave new impulse and momentum to his dwindling strength. Soon the dark clouds disappeared, and light and peace filled his troubled heart. And again he called upon the Lord with renewed faith and spiritual strength. At this sacred moment his mind was caught away from the natural objects with which he was surrounded, and he was enwrapped in a heavenly vision.

1 March 1842

I retired to a secret place in a grove and began to call upon the Lord, while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision.

11 June 1843

he went into the grove & enquired of the Lord which of all the sects were right.

29 August 1843

I kneeled down, and prayed, saying, O Lord, what Church shall I join? Directly I saw a light.

24 May 1844

Went into the Wood to pray, kneels himself down, his tongue was close[d,] cleave[t]h to his roof—could utter not a word, felt easier after awhile—saw a fire toward heaven came near and nearer. . . . the fire drew nigher, rested upon the tree, enveloped him[, and] comforted [him].

Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Why does Joseph Smith's 1832 account of the First Vision not mention two personages?

Although the 1832 account does not specifically indicate that the Father appeared, He is mentioned

The theophany portion of the 1832 account does not specifically indicate that the Father appeared to Joseph Smith together with Jesus Christ. The relevant text (in its original form) reads as follows:

a piller of fire light above the brightness of the sun at noon day c[a]me 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 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.^[29]

Even though the Savior makes a direct reference to the Father there is no indication in this portion of the 1832 document that God appeared to Joseph Smith alongside His Son.

The same pattern exists in the Book of Mormon with Lehi's vision of God on His throne

This type of pattern is seen in the Book of Mormon, translated in 1829: The Book of Mormon begins (1 Nephi 1꞉8-10) with Lehi's vision of God on His throne. One [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both God the Father and Christ.

Is there any reference to God the Father being present in Joseph Smith's 1832 account?

Pearl of Great Price Central, Joseph Smith - History Insight #9: Did Both the Father and the Son Appear to Joseph Smith in the First Vision?

A significant phrase in the introductory paragraph is associated with the First Vision: "receiving the testimony from on high"

There is a very significant phrase located in the introductory paragraph of the Prophet's historical narrative. There he indicates that the 1832 document is . . .

A History of the life of Joseph Smith Jr. an account of his marvilous experience and of all the mighty acts which he doeth in the name of Jesus Ch[r]ist the son of the living God of whom he beareth record and also an account of the rise of the church of Christ in the eve of time according as the Lord brough<t> [it] forth and established [it] by his hand <firstly> he receiving the testamony from on high secondly the ministering of Angels thirdly the reception of the holy Priesthood by the ministring of Aangels to adminster the letter of the Gospel—<—the Law and commandments as they were given unto him—>and the ordinencs, forthly a confirmation and reception of the high Priesthood after the holy order of the son of the living God.

This paragraph not only introduces the document with a heavy emphasis on the Son of God but it also chronologically outlines four inaugural events of the Restoration.

FIRST: Reception of "the testimony from on high"—First Vision

SECOND: The "ministering of angels"—Moroni visitations

THIRD: Reception of the Holy Priesthood to administer the letter of the gospel—Aaronic priesthood

FOURTH: Reception of the High Priesthood after the order of the Son—Melchizedek priesthood

This 1832 phraseology corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove

The significant phrase in the introductory paragraph is the one associated with the First Vision—"receiving the testimony from on high" (spelling standardized). When this phrase is placed in conjunction with the Prophet's 1835 and 1838 accounts of the First Vision it becomes obvious that the 1832 phraseology closely corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove.

(1832 ACCOUNT)

firstly . . . receiving the testimony from on high

(1835 ACCOUNT)

He [God the Father] testified unto me that Jesus Christ is the Son of God

(1838 ACCOUNT)

[He] said...This is my beloved Son

The Father's identification of Jesus Christ as His Son was His "testimony" of Him.

Critics have objected that—in their minds—the phrase "from on high" cannot be so easily equated with God the Father. But there is a sizable amount of corroborating evidence for this idea. Consider the following points of connection.

• 3 Ne. 11:3, 5-7 - between April and June 1828

The Father's voice . . . came out of heaven [i.e., 'from on high'] and testified of His Beloved Son.

• D&C 20:16 - April 1830

Joseph Smith stated, "the Lord God has spoken it; and we . . . have heard . . . the words of the glorious Majesty on high."

• Matthew, Mark, Luke, 1 Peter - between 8 March 1831 and 24 March 1832

There are five New Testament scriptures (which Joseph Smith would have been familiar with from his work on the JST) that have distinct parallels to the First Vision story. Jesus Christ's Old World disciples heard the Father's voice come "from heaven" (Mt. 3:17; Mk. 1:11; Lk. 3:22; 2 Pt. 1:17-18) [i.e, 'from on high'] or "out of the cloud" (Mt. 17:5) [i.e., 'from on high'] and in each of these instances the Father testified of His Son and employed the same phraseology that Joseph Smith said He utilized during the First Vision

• JST John 1:18/19 - between 20 November 1831 and 16 February 1832

And no man hath seen God at any time, except he [i.e., God the Father] hath borne record of the Son.

• 1832 First Vision account - between 22 September 1832 and 27 November 1832

receiving the testimony from on high

• D&C 93:15 - 6 May 1833

Mention is made of the Father's voice being heard "out of heaven."

• Patriarchal Blessing - 9 December 1834

When the Prophet received his Patriarchal Blessing on 9 December 1834 he was reminded by the Patriarch (his father) that during his "youth" he had "heard [God's] voice from on high."

Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account

This chronological evidence points to the conclusion that Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account.

"The Lord opened the heavens and I saw the Lord"

There is another line from the 1832 account that may be referring to two people:

I was filled with the spirit of God, and the Lord opened the heavens upon me and I saw the Lord

It has been argued that the seperation of "Lord" into two may be referring to the Lord God [i.e., the Father] and the Lord Jesus Christ. Three pieces of evidence can be used to argue for this interpretation.

• Evidence #1 - The separation of "Lord" is used in scripture in Psalm 110:1 to refer to two distinct, divine individuals. As John Welch and James Allen have argued, if David can do this, so can Joseph.^[30] This connection becomes more plausible when we realize that Joseph would have either recently been working on or completed Psalms in his Inspired Translation of the Bible at this time.

Some critics have taken issue with this evidence for the interpretation—claiming that since Psalm 110:1 was originally written in Hebrew with two different words for Lord (rendering "Lord" and "LORD" in all caps for the second mention) that the argument fails.^[31]

Robert S. Boylan has responded by showing how Psalm 110:1 is the most quoted, echoed, and/or alluded to passage in the New Testament which Joseph would have been working on revising in his Inspired Translation of the Bible. He then shows that the revelations in Doctrine and Covenants leading up chronologically to the publication of the history containing the 1832 account of Joseph’s vision deliberately echo that verse (Doctrine and Covenants 20:24; 49:5-6; 76: 20, 23). If Joseph were familiar with that verse close to the publication of the account by way of the Old and/or New Testament and as echoed in his revelations published in the Doctrine and Covenants, it seems reasonable to assume that he could have used that verse as a template for rendering his account of events surrounding the First Vision.^[32] This is even if one mention is capitalized and the other not. If the structure is deliberate and clear (and it appears so), then it seems odd to be upset that Joseph doesn't use capitals for the second "Lord" he writes about.

• Evidence #2 - The successive appearance of personages in other accounts (such as the 1835 account).

The 1832 account may be read to have a successive appearance of personages, one after the other. This is strengthened by the 1835 accounts mention of successive appearance. Further evidence of this in the 1832 account may be that Joseph was "filled with the spirit of God" before he mentions "the Lord".

• Evidence #3 - Joseph used "Lord" to refer to God and not just Jesus Christ in the 1832 account.

Some have argued that the 8 uses of Lord in the 1832 account all refer to Jesus Christ.^[33] There are at least three references that may be read otherwise:

A History of the life of Joseph Smith Jr. an account of his marvilous [sic] experience and of all the mighty acts which he doeth in the name of Jesus Christ the son of the living God of whom he beareth record and also an account of the rise of the Church of Christ in the eve of time according as the Lord brought forth and established by his hand.

A separation of "Christ" and "the Lord." This is able to be read with Christ or the Father as the Lord.

My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith, and there was no society or denomination that was built upon the gospel of Jesus Christ as recorded in the New Testament.

Joseph may be referring to coming to the Lord (i.e., the Father) and the gospel of Christ.

The third plausible evidence of the Father as Lord is the ending of the account:

My soul was filled with love, and for many days I could rejoice with great joy. The Lord was with me, but I could find none that would believe the heavenly vision. Nevertheless, I pondered these things in my heart.

The reference here is vague enough that it cannot be conclusively read one way or the othe—especially with the just-cited mention of the Lord.

Why did the Prophet construct the 1832 narrative in a manner such as to exclude explicit mention of the Father's appearance?

Analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations

Since it can be concluded from the above documentary evidence that Joseph Smith did indeed make an oblique reference to the appearance of the Father in his 1832 history the question becomes—Why did the Prophet construct the 1832 narrative in the manner that he did (so as to exclude explicit mention of the Father's appearance)? A careful analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations. The apostle Stephen's view of both the Father and the Son is clearly utilized by the Prophet in one section of the 1832 text but, more importantly, Joseph Smith told the actual theophany portion of this narrative in language that very closely corresponds to the apostle Paul's vision of Jesus Christ (Acts 26).^[34] .

The apostle Paul did not report that he saw the Father alongside the Son

On this reading, the Father is not explicitly mentioned as making an appearance in the theophany portion of the 1832 First Vision account because Joseph Smith patterned that part of his narrative after the vision of Jesus Christ experienced by the apostle Paul.

Paul did not report that he saw the Father alongside the Son, and so it is logical that this is the reason why Joseph Smith did not explicitly mention the Father's appearance in his text either. The Prophet's strong sense of connection with Paul's visionary experience is referred to by him right in his 1838 First Vision account. The context of this connection is the persecution experienced by both men for speaking publicly about a heavenly manifestation. Joseph Smith relates in his 1838 history that he was informed by a clergyman that his vision was "all of the devil." This piece of information may help to explain why the Prophet chose to couch his first known written account of his vision in heavy biblical language and imagery. He may have hoped that by doing this his story would have a better chance of being accepted amongst a populace that was steeped in biblical content.

Gospel Topics: "There are other, more consistent ways of seeing the evidence."

The Gospel Topics Essay touching on the first vision touches on another way of looking at the evidence. It focuses on the awkward repetition of the word "Lord" and how this may have been Joseph's perhaps uneducated way of stating the order of appearance of the personages:

Embellishment. The second argument frequently made regarding the accounts of Joseph Smith’s First Vision is that he embellished his story over time. This argument focuses on two details: the number and identity of the heavenly beings Joseph Smith stated that he saw. Joseph’s First Vision accounts describe the heavenly beings with greater detail over time. The 1832 account says, “The Lord opened the heavens upon me and I saw the Lord.” His 1838 account states, “I saw two Personages,” one of whom introduced the other as “My Beloved Son.” As a result, critics have argued that Joseph Smith started out reporting to have seen one being—“the Lord”—and ended up claiming to have seen both the Father and the Son.

There are other, more consistent ways of seeing the evidence. A basic harmony in the narrative across time must be acknowledged at the outset: three of the four accounts clearly state that two personages appeared to Joseph Smith in the First Vision. The outlier is Joseph Smith’s 1832 account, which can be read to refer to one or two personages. If read to refer to one heavenly being, it would likely be to the personage who forgave his sins. According to later accounts, the first divine personage told Joseph Smith to “hear” the second, Jesus Christ, who then delivered the main message, which included the message of forgiveness.10 Joseph Smith’s 1832 account, then, may have concentrated on Jesus Christ, the bearer of forgiveness.

Another way of reading the 1832 account is that Joseph Smith referred to two beings, both of whom he called “Lord.” The embellishment argument hinges on the assumption that the 1832 account describes the appearance of only one divine being. But the 1832 account does not say that only one being appeared. Note that the two references to “Lord” are separated in time: first “the Lord” opens the heavens; then Joseph Smith sees “the Lord.” This reading of the account is consistent with Joseph’s 1835 account, which has one personage appearing first, followed by another soon afterwards. The 1832 account, then, can reasonably be read to mean that Joseph Smith saw one being who then revealed another and that he referred to both of them as “the Lord”: “the Lord opened the heavens upon me and I saw the Lord.”

Joseph’s increasingly specific descriptions can thus be compellingly read as evidence of increasing insight, accumulating over time, based on experience. In part, the differences between the 1832 account and the later accounts may have something to do with the differences between the written and the spoken word. The 1832 account represents the first time Joseph Smith attempted to write down his history. That same year, he wrote a friend that he felt imprisoned by “paper pen and Ink and a crooked broken scattered and imperfect Language.” He called the written word a “little narrow prison.” The expansiveness of the later accounts is more easily understood and even expected when we recognize that they were likely dictated accounts—an, easy, comfortable medium for Joseph Smith and one that allowed the words to flow more easily.^[35]

Read the full article here.

Did any of Joseph's scribes ever say anything about Joseph's story of the vision changing over time?

Joseph's scribe Frederick G. Williams never mentioned anything about Joseph's story "evolving" over time

It is worthwhile to note that the scribe for the material which directly precedes and follows after the 1832 First Vision narrative—Frederick G. Williams—never mentioned anything about Joseph Smith's story evolving over time and becoming more elaborate with the so-called 'addition' of the Father.

Williams was a resident of Quincy, Illinois when the First Vision account which explicitly refers to the Father was published in Nauvoo, Illinois on 1 April 1842. It is known that Williams was with the Prophet in Nauvoo shortly before his death on 10 October 1842 but during the intervening six months there is no known objection from Frederick to the content of the printed text. Why not? Williams was the person who wrote down the words in the introductory remarks of the 1832 document that talk of Joseph Smith receiving "the testimony from on high" during the First Vision. And it is known that Frederick was accompanying four LDS missionaries who, in November 1830, were teaching the citizens of Painesville, Ohio that Joseph Smith had seen "God" personally (see the 1830 statement about seeing "God").

Williams was a member of the First Presidency of the Church on 9 November 1835 when Joseph Smith was teaching a non-Mormon that there were two personages who appeared during the First Vision (see Joseph Smith diary, 9 November 1835). Frederick probably never drew attention to a so-called 'discrepancy' between what Joseph Smith taught in 1832, 1835, 1838, and 1842 because he knew that there wasn't one; he knew that the words of the Father spoken during the vision were referred to right in the text that he had written down in 1832.

Joseph's scribe Oliver Cowdery never mentioned anything about Joseph's story changing

Oliver Cowdery is another person who was in a position to know if the Prophet's First Vision story had changed over time by the addition of the Father. But he never mentioned any such 'discrepancy'. Cowdery had possession of the 1832 First Vision account when he wrote and published a series of Church history letters in December 1834 and February 1835 and so he was fully aware of the explicit mention of Christ's appearance and he also would have known of the introductory remark which refers to "the testimony from on high" being delivered during this event. Cowdery became the Associate or Assistant President of the entire Church on 5 December 1834 (Encyclopedia of Mormonism, 1653), and thus he would have been in the highest office of Church authority when the Prophet was teaching about one year later that two personages appeared during the First Vision (Joseph Smith diary, 9 November 1835).

Even after both Fredrick G. Williams and Oliver Cowdery became disaffected with Joseph Smith, they never claimed his story of the First Vision had mutated or changed over time

Both Fredrick G. Williams and Oliver Cowdery had reason to feel animosity toward Joseph Smith and the Church since they were both excommunicated in the late 1830's. But neither of these men - even after their reinstatements into full fellowship - ever pointed to any 'creative editing' of the Prophet's First Vision story to sound more impressive and dramatic.

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), . John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) . ( Index of claims ) Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120–128. Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 154.( Index of claims ) Dan Vogel, "The Earliest Mormon Concept of God," in Line Upon Line: Essays on Mormon Doctrine, edited by Gary James Bergera, (Salt Lake City: Signature Books, 1989), 17–33. Watchman Fellowship, The Watchman Expositor (Page 3) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Was Joseph Smith's First Vision Vision set in heaven or on earth?

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration

a piller 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...

—Joseph Smith's 1832 account of the First Vision

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Some have seen a discrepancy between the location of Deity in the Prophet's 1832 and 1838 First Vision accounts. The 1838 version says that the Prophet saw two Personages standing in the air above the earth, within his proximity. But the 1832 version is not so clear—it seems to locate Deity in heaven.

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration. A myopic focus on a limited number of historical documents can only lead to misunderstanding of the past and a twisted sense of the message that the author is trying to convey.

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures. And at this point in his manuscript he utilized Acts 7꞉55-56 to tell his story. It reads:

But [Stephen], being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

The Greek text that underlies the KJV translation says that Stephen looked into "heaven" (ouranos - 'the sky'; by extension: 'heaven'; also translated as 'air') and saw the "heavens" (the same Greek word - ouranos) opened. Thus, Stephen did not necessarily see Deity in their celestial abode - far beyond the confines of the earth - but rather standing above him in the air.

When Joseph Smith says in the 1832 First Vision account that he saw the Lord after the "heavens" (he uses the plural form) were opened he seems to be expressing the same idea that is found in the New Testament text.

Notice that the physical proximity of the Personages is established in the Prophet's 1835 recital: the pillar of fire can be physically seen in the air; the pillar of fire physically descends and rests upon Joseph; the pillar of fire has contact with physical objects that surround Joseph; two Personages are seen in the midst of this pillar of fire. Notice also that in the 1844 account the Prophet indicates that he could see with his natural eyesight the pillar "toward heaven", or up in the air. A glance at the 1840 account also shows that the phrase "in the heavens above" simply means "a considerable distance" up in the sky - it is not a reference to the celestial abode of Deity.

1832

• a pillar of fire light above the brightness of the sun at noonday came 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.

1835

A pillar of fire appeared above my head; which presently rested down upon me, and filled me with unspeakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed.

1838

I saw a pillar of light exactly over my head above the brigtness of the sun, which descended gradually until it fell upon me. . . . When the light rested upon me I saw two personages (whose brightness and glory defy all description) standing above me in the air.

1840

he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. 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 that 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 hope of being able to endure its presence. It continued descending slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwapped in a heavenly vision, and saw two glorious personages.

1842

while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages who exactly resembled each other in features, and likeness, surrounded with a brilliant light which eclipsed the sun at noon-day.

1843

Directly I saw a light, and then a glorious personage in the light, and then another personage.

1844

saw a fire toward heaven came near and nearer; saw a personage in the fire . . . the fire drew nigher, Rested upon the tree, enveloped him comforted.

Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Joining other churches—"thy sins are forgiven thee"

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...

—Joseph Smith's 1832 account of the First Vision

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Does the 1832 account of the First Vision not prohibit Joseph from joining any church?

The 1832 First Vision account does not portray the Lord giving Joseph Smith an injunction against joining any church

The 1832 account of the First Vision does not portray the Lord as announcing that all the creeds were corrupt. These details do not show up until the 1838 account. Is this evidence that the Prophet's story evolved over time?

The claim that Joseph Smith's 1832 First Vision story does not contain a divine injunction against joining any churches does not take evidence within the document itself into proper consideration. The information is implicit instead of explicit, but it is there nevertheless. This point cannot be legitimately used as evidence of an evolving storyline.

Joseph went to pray in the grove because he had concluded that the behavior of the churches was not in accordance with the Bible

A quick look at the 1832 First Vision text reveals how untenable this claim is. Joseph Smith states that before he went into the woods to pray he had concluded in his own mind that "those of different denominations [which he was personally acquainted with]. . . did not adorn their profession by a holy walk and godly conversation agreeable to what [he] found contained in [the Bible] . . . . [There were] contentions and divisions [among them] . . . . [T]hey had apostatised 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."

Jesus Christ informed Joseph in the 1832 account that "they draw near to me with their lips while their hears are far from me"

Then, when Jesus Christ Himself made a personal appearance to Joseph in the grove, He informed the young boy that -

"the world lieth in sin 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 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"

To summarize:

• Joseph Smith could not find a church that he thought was adhering to biblical teachings.
• Jesus Christ confirmed Joseph Smith's observation by saying that the entire world was in a sinful, ungodly condition; they did not keep divine commandments; they had turned aside from the gospel—"not one" person was doing good in His estimation.
• Jesus Christ said that those who professed Christianity were in a state of hypocrisy.
• Jesus Christ said that He was angry with the inhabitants of the earth and was contemplating their punishment.

This is an unambiguous indication on the Lord's part that joining any of the denominations would be unacceptable

How can critics possibly see this as anything other than a forceful and unambiguous indication on the Lord's part that joining any of the Christian denominations would be an unacceptable path for Joseph to take? Notice in the remainder of the 1832 text that Joseph says he felt great joy and love because of his experience and pondered the things which he had seen and heard during the vision . . . but during an interval of several years he did NOT join any church. Why?

As the 1832 text so plainly says—Joseph Smith believed that Christians had turned aside from the gospel; Jesus Christ confirmed that Christians had turned aside from the gospel; Joseph was therefore provided with a set of golden plates that contained writings which were "engrave[d] by . . . the servants of the living God." The 1832 account speaks three times of the "work" that God wanted Joseph Smith to do, while the 1838 account explicitly connects this "work" with the bringing forth of "the everlasting gospel." The 1842 First Vision account ties all of these themes together. There the Prophet relates: "I was expressly commanded to 'go not after them,' at the same time receiving a promise that the fulness of the gospel should at some future time be made known unto me."

Jesus Christ said that He would bring to pass "that which hath been spoken by the mouth of the prophets and apostles"

Another indication from the 1832 document that Joseph Smith knew from the First Vision event that he should not join any of the churches can be found in something the Savior said to him. Jesus Christ explained that He was going to take action against the situation the world was currently in by "bring[ing] to pass that which hath been spoken by the mouth of the prophets and Ap[o]stles." What did this statement mean? In a canonized text written at approximately the same time as the 1832 First Vision account (September 1832) the following phraseology is found:

1. A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high.
2. Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints . . . . (D&C 84꞉1-2).

The Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church

In other words, the Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church. This viewpoint is bolstered by several instances where the Prophet utilized the same phraseology used by the Lord during the First Vision to speak about the Restoration.

• The work of the Lord in these last days, is one of vast magnitude and almost "beyond the comprehension of mortals. Its glories are past description, and its grandeur unsurpassable. It is the theme which has animated the bosom of prophets and righteous men from the creation of the world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in Christ Jesus, whether in heaven or on the earth, shall be gathered together in Him, and when all things shall be restored, as spoken of by all the holy prophets since the world began".^[36]

• "I . . . hold the keys of the last kingdom, in which is the dispensation of the fullness of all things spoken by the mouths of all the holy Prophets since the world began".^[37]

• "in the last days, . . . that which shall precede the coming of the Son of Man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began".^[38]

• "the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient order of things restored"^[39]

• "when the purposes of God shall be accomplished: when ‘the Lord shall be King over the whole earth,’ and ‘Jerusalem His throne.’ ‘The law shall go forth from Zion, and the word of the Lord from Jerusalem.’ This is the only thing that can bring about the ‘restitution of all things spoken of by all the holy Prophets since the world was’—‘the dispensation of the fullness of times, when God shall gather together all things in one’."^[40]

• "the last dispensation, . . . bringing to pass the restoration spoken of by the mouth of all the Holy Prophets . . . . the restitution of all things spoken of by the holy Prophets be brought to pass".^[41]

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) Chapter 8. ( Index of claims ) Internet Wikipedia "First Vision" article (as of 16 January 2007).

Did Joseph Smith join the Methodist, Presbyterian, or Baptist churches between 1820 and 1830 despite the claim made in his 1838 history that he was forbidden by Deity from joining any denomination?

Nobody who has charged Joseph Smith with joining a church between 1820 and 1830 has ever produced any authentic denominational membership record that would substantiate such a claim

Three of the primary sources that charge Joseph Smith with joining sectarian churches between 1820 and 1830 were produced in the latter part of the nineteenth century, over a half-century after the First Vision. None of the three are contemporary records; the earliest one was written 50 years after the First Vision took place.

• Fayette Lapham claimed that Joseph had joined the Baptist Church.
• Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church.
• S.F. Anderick claimed that Joseph Smith joined the Presbyterian Church.

We must note too that none of these sources confirms the others—they all discuss different denominations and different time frames. Thus, the stories are not mutually reinforcing.

Eyewitness reminiscences and contemporary records provide strong evidence that these claims are not valid and, therefore, do not reflect historical reality. The three sources are all late, and all from hostile voices.

Did Joseph Smith become a baptized member of the Baptist Church in 1822?

Fayette Lapham claimed to have learned this from Joseph Smith, Sr. 50 years after the First Vision had occurred

Fayette Lapham claimed to have interviewed Joseph Smith Sr. in 1829-30, and published a report forty years later. In it, he reported:

About this time [1822, perhaps as late as 1824] he [Joseph, Jr.] became concerned as to his future state of existence, and was baptized, becoming thus a member of the Baptist Church.^[42]

There are no records to support the claim that Joseph joined the Baptist Church

The Lapham source is secondhand at best—putting forward information that reportedly came from the Prophet's father. There are no records beyond this late, second-hand recollection to support this claim.

Did Joseph Smith become a member of the Methodist Church while he was translating the Book of Mormon?

In 1879, 59 years after the First Vision, Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church while translating the Book of Mormon

Joseph and Hiel Lewis were cousins of Emma Hale Smith; they would have been aged 21 and 11 respectively in 1828:

...while he, Smith, was in Harmony, Pa., translating his book....that he joined the M[ethodist] [Episocpal] church. He presented himself in a very serious and humble manner, and the minister, not suspecting evil, put his name on the class book, the absence of some of the official members, among whom was the undersigned, Joseph Lewis, who, when he learned what was done, took with him Joshua McKune, and had a talk with Smith. They told him plainly that such a character as he was a disgrace to the church, that he could not be a member of the church unless he broke off his sins by repentance, made public confession, renounced his fraudulent and hypocritical practices, and gave some evidence that he intended to reform and conduct himself somewhat nearer like a christian than he had done. They gave him his choice, to go before the class, and publicly ask to have his name stricken from the class book, or stand a disciplinary investigation. He chose the former, and immediately withdrew his name. So his name as a member of the class was on the book only three days.—It was the general opinion that his only object in joining the church was to bolster up his reputation and gain the sympathy and help of christians; that is, putting on the cloak of religion to serve the devil in.^[43]

There is a difference between attending Methodist services and formally joining the Methodist Church

Note that Joseph did not inscribe himself, but the Methodist minister added Joseph's name to the class book. It is not surprising that Joseph might have attended Methodist services: Emma's family was involved in Methodism, she was related to Methodist ministers, and Joseph at this period was living on the Hale family's farm. The Hales had serious reservations about their new son-in-law, who claimed by this point to have the Book of Mormon plates in his possession. It would be natural for him to attend worship services with them if only to reassure them that he was not hostile to religion.

Joseph Lewis described himself as one of the "official members", indicating the Joseph was not a member of the church

It is telling, though, that as soon as Joseph Lewis learned that Joseph had attended, he quickly took steps to disassociate the church from a person he saw as an imposter: note too that Lewis describes himself (rather than Joseph) as one "of the official members." A study of Methodist procedure makes it extremely unlikely that Joseph could have been a member of the Church, especially for only three days.

The Lewis source presents a scenario that was directly contradicted in print by an adult eyewitness who was a Methodist church officer. It is certainly possible that Joseph attended a Methodist meeting with his wife and in-laws: even in the Lewis' telling, however, he was quickly made to understand that he was not wanted, and he persisted in his own beliefs rather than continue with them.

Main article:

Methodist membership procedures and Joseph Smith

See also:

Joseph became "partial to the Methodist sect" in 1820

Did Joseph Smith join the Presbyterian Church after the First Vision?

S.F. Anderick claimed in 1887, 67 years after the First Vision, that Joseph Smith had joined the Presbyterian Church in the 1820s

S.F. Anderick (1887):

When Jo[seph Smith] joined the Presbyterian Church, in Palmyra village, it caused much talk and surprise, as he claimed to receive revelations from the Lord.^[44]

Joseph likely attended the Presbyterian Church with his family, but no record exists of him being an actual member of the congregation

As Dan Vogel notes, "Because Lucy Smith and three of her older children joined the Presbyterian Church, together with the possibility that Joseph Jr. may have attended some meetings with other family members, some observers may have assumed Joseph Jr. was also a member."^[45] (Vogel notes that Lorenzo Saunders claimed in 1884 that he attended Sunday School with Joseph at the Presbyterian Church, and so that attendance (without formal membership) may be the source for this reminiscence.^[46]

The Anderick source may simply be recalling an occasion when the young Prophet attended a church service with his Presbyterian mother and siblings.

Questions: Are there contemporary witnesses that confirm that Joseph Smith didn't join any church after the First Vision?

Eyewitness sources indicated that Joseph Smith was not formally attached to any church, and had rejected all of them

The eyewitness sources that follow below indicate that up until the time that Joseph Smith announced the existence of the golden plates of the Book of Mormon to his family (23 September 1823) he was not formally attached to any church, but had instead publicly rejected all of them and manifested his desire NOT to join their ranks. Some are contemporaneous, others are later remembrances, but the hostile and friendly voices are clear that he had no denominational affiliation.

Reminiscence Around 1820

Pomeroy Tucker (a non-Mormon critic who knew Joseph Smith in Palmyra, New York) said that Joseph joined the Methodist probationary class in Palmyra but soon "withdrew from the class" without being converted; announcing that "all the churches [were] on a false foundation."^[47] This information corresponds with historical details dated by Joseph Smith at around 1820.

Reminiscence of Fall 1823

Lucy Mack Smith:

Joseph Smith's mother recalled in her autobiography that shortly after her son Alvin died on 19 November 1823 Joseph "utterly refused" to attend church services with the intent to convert, and he made the specific request: "do not ask me to join them. 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."^[48]

As can be seen by the continuing chronological sources which follow, Joseph Smith and his associates were teaching from 1825 to 1832 that the Prophet did not belong to any church between the years 1825 and 1827.

Reminiscence Concerning 1825

Josiah Stowell, Jr. (a non-Mormon):

I will give you a short history of what I know about Joseph Smith, Jr. I have been intimately acquainted with him about 2 years. He then was about 20 years old or thereabout. I also went to school with him one winter. He was a fine, likely young man and at that time did not profess religion.^[49]

Reminiscence Concerning 1827

Peter Bauder:

In 1827 David Marks (a non-Mormon minister) went to Palmyra and Manchester, New York where he "made considerable inquiry respecting . . . [Joseph] Smith" and learned from "several persons in different places" that Joseph was "about 21 years [old]; that previous to his declaration of having found the plates he made no pretensions to religion."^[50]

Reminiscence Concerning 1830

In October 1830 Peter Bauder (a non-Mormon minister) spoke directly to the Prophet. Bauder commented: "he could give me no Christian experience," meaning that he did not belong to any church before his experience with the angel and plates in September 1823.^[51]

Contemporary Document - 1830

Observer and Telegraph (newspaper):

Four LDS men from New York state taught that at the time the angel appeared to Joseph Smith (22 September 1823) he "made no pretensions to religion of any kind."^[52]

Contemporary Document - 1831

Palmyra Reflector (newspaper):

The editor of a Palmyra, New York newspaper claimed that he has been "credibly informed," and was "quite certain," that "the prophet . . . never made any serious pretensions to religion until his late pretended revelation"—meaning the Book of Mormon, which was made known among Palmyra's residents in the Fall of 1827.^[53]

Contemporary Document - 1832

Orson Pratt:

Orson Pratt and Lyman Johnson taught on 8 April 1832 that "in 1827 a young man called Joseph Smith of the state of New York, of no denomination [i.e., not belonging to a church], but under conviction, inquired of the Lord . . . [and] an angel [appeared to him] . . . who gave information where the plates were deposited."^[54] Pratt clarified in a much later statement that between 1820 and 1823 Joseph Smith "was not a member of any church."^[55]

Thus, a great deal of contemporary evidence disproves the late, second hand claims.

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 35, 342n78, 348n130. ( Index of claims ) (sources: Lapham, Turner, Lewis) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 18, 487n62-63 (PB) ( Index of claims ) John A. Matzko, "The Encounter of Young Joseph Smith with Presbyterianism," Dialogue 40/3 (2007): 68. MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm (source: Lewis) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 253, n51. ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article) Primary Sources Baptist: Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466. Methodist: Hiel Lewis, "That Mormon History. Reply to Elder Cadwell," Amboy Journal [Illinois] 24 (6 August 1879): 1; reproduced in Vogel, Early Mormon Documents 4:314–316. Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306. Presbyterian: Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.

New Dispensation?

Why doesn't Joseph Smith's 1832 First Vision account mention a "new dispensation"?

The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation

One critical author states, "Joseph [Smith] added new elements to his later narratives that are not hinted at in his earlier ones. His first vision evolved from a forgiveness epiphany [1832 account] to a call from God the Father and Jesus Christ to restore the true order of things [1842 account]."

Taken altogether, the above information reveals that Joseph Smith considered his initial calling to have come directly from Deity in the Sacred Grove in 1820—not at some later time. The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation.

The unsustainable nature of this argument becomes glaringly apparent once the 1832 First Vision account is carefully scrutinized and other historic LDS documents are taken into consideration

In Joseph Smith's 1832 account he plainly states that before the First Vision took place he was of the opinion 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." When the Prophet saw Jesus Christ face to face during the First Vision experience the Savior verified what Joseph had previously believed by saying, "the world lieth in sin at this time and none doeth good; no, not one. They have turned aside from the gospel and keep not my commandments" (emphasis added).

During the lifetime of Joseph Smith the word DISPENSATION was defined in a popular English dictionary in the following manner: "a system of principles and rites enjoined [or dispensed or bestowed]; as . . . the gospel dispensation; including . . . the scheme of redemption by Christ."^[56] As noted above, Jesus Christ informed Joseph Smith that mankind had turned aside from the gospel and no longer kept His commandments. He then issued a directive straight to Joseph Smith by saying, "Walk in my statutes and keep my commandments" (emphasis added). This is clearly a new beginning; the Lord enjoined His ‘system of principles’ or ‘scheme of redemption’ upon Joseph Smith. This act qualifies—by definition—as a new dispensation of the gospel.

Was this early nineteenth-century dispensation of the gospel meant only for the benefit of Joseph Smith? In writing out the 1832 account the Prophet utilized some very specific wording when he said that "the world of mankind . . . . had apostatized" and he mourned for "the sins of the world." In his perspective "no society or denomination . . . built upon the gospel." And when the Lord spoke to Joseph during the vision He emphasized that this situation was on a universal scale saying, "the world lieth in sin at this time and none doeth good; no, not one." Thus, the 1832 account definitely describes a universal apostasy—and it makes no sense that the Savior would inaugurate a dispensation of His gospel only for the sake of one individual when innumerable humans were in need of salvation.

A glance at the chronological record of history reveals that there is plenty of evidence pointing to the fact that Joseph Smith's call to serve as the leading prophet of the last dispensation came at the time of the First Vision

• William Smith appears to have heard his brother Joseph Smith state to the entire Smith family on 22 September 1823 that during his First Vision: "that being [i.e., the ‘personage’ in the light] pointed him [i.e., Joseph Smith] out as the messenger to go forth and declare His truth to the world; for ‘They had all gone astray.’"^[57]

• In the Articles and Covenants of the Church - written in April 1830 - Joseph Smith speaks of his being "called of God" (D&C 20꞉2) and shortly thereafter refers to the First Vision/Book of Mormon sequence of events (see vss. 5–6; emphasis added).

• Joseph Smith recorded a revelation in October 1830 wherein the Lord issued a formal "call" to laborers in His "vineyard" and thereafter utilized distinct phraseology that is found in the 1832 and 1838 First Vision accounts (D&C 33:3-4, 6, 8, 9, 11, 12, 17-18 / compare with the 1835 hymn by William W. Phelps).

• In the Book of Commandments/Doctrine and Covenants introduction—provided on 1 November 1831—the Lord Himself stated: "Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments" (D&C 1:17; emphasis added). This can be identified as a First Vision text by comparing it with Joseph Smith's 1832 First Vision account and Levi Richards' 1843 record of a First Vision statement made by the Prophet in Nauvoo, Illinois.

• Lorenzo Snow heard Joseph Smith speak about the First Vision at the John Johnson farm in Hiram, Ohio about 12 November 1831. Lorenzo said that the Prophet "simply bore his testimony to what the Lord had manifested to him, to the dispensation of the gospel which had been committed to him"^[58]

• On 9 December 1834 Joseph Smith's father gave him a Patriarchal Blessing and rehearsed the following information about his son: "The Lord thy God has called thee by name out of the heavens: thou hast heard His voice from on high from time to time, even in thy youth [compare with the 1832 First Vision account]. . . . Thou hast been called, even in thy youth to the great work of the Lord: to do a work in this generation" (LDS Historian’s Patriarchal Blessing Book 1, pp. 3–4).

• In October 1835 in Kirtland, Ohio William W. Phelps composed a hymn which reads in part: "When the world in darkness lay, Lo, he [i.e., Joseph Smith] sought the better way, And he heard the Savior say, ‘Go and prune my vineyard [cf. Matthew 20꞉4,7], son! [Matthew 21꞉28]’"^[59] This portion of the hymn matches very closely with some of the wording in the Prophet's 1832 First Vision account.

• "Not long after hearing this [i.e., in 1836], two men came into the town where I was living and called at my father’s house as missionaries. From them we learned the facts of the wonderful message they were bearing to the world; viz., that God, the Father, and His Son Jesus Christ appeared to Joseph Smith and authorized him to declare to the world the introduction of a new dispensation by which the people might be prepared for the fullness of times."^[60]

• In Orson Pratt's 1840 rendition of the First Vision he reveals more of the details of what was said to Joseph Smith during the First Vision with regard to the gospel [repeated in Orson Hyde/1842 and the Wentworth Letter/1842]. In this source it is stated that Joseph "received a promise that the true doctrine[,] the fulness of the gospel, should, at some future time, be made known to him."^[61] This certainly qualifies as a call to future action since it would make no sense at all for the Lord to only allow one mortal to possess "the true doctrine"; it would need to be spread by someone.

• In note C of Joseph Smith's 1838 Church history (written down on 2 December 1842) he states that before the visitation of the angel Moroni in 1823 he had been "called of God"—and he is here referring directly to his First Vision experience.^[62]

• Alexander Neibaur spoke with the Prophet on 24 May 1844 and recorded in his diary: "Br[other] Joseph tol[d] us [about] the first call he had" and then Alexander provided a rough outline of the First Vision story.^[63]

• On 1 January 1845 Elder Parley P. Pratt published a proclamation to the Saints in the eastern states of the U.S. and said, "The people did not choose that great modern apostle and prophet, Joseph Smith, but God chose him in the usual way that He has chosen others before him, viz., by open vision, and by His own voice from the heavens. He it was that called him."^[64]

• Sometime in 1854 an LDS children's catechism was published which asked and answered the following: "Q. When and how was this dispensation commenced? A. About the year 1820, whilst Joseph Smith, who then lived at Manchester, Ontario County, New York, was praying to the Lord to teach him the true religion, the heavens opened over his head, two glorious persons descended towards him, and one, pointing to the other, said, ‘This is my beloved Son, hear him.’"^[65]

• On 14 August 1859 Elder Orson Pratt posed the question, "When, where, and how were you, Joseph Smith, first called? How old were you? And what were your qualifications? I was between fourteen and fifteen years of age. . . . [Y]ou say the Lord called you when you were but fourteen or fifteen years of age? How did he call you?" Pratt then related the First Vision story and said that during this manifestation Joseph was "informed that at some future time the fulness of the gospel should be made manifest to him, and he should be an instrument in the hands of God of laying the foundation of the kingdom of God." Pratt noted that he had "often" heard the First Vision account from Joseph Smith himself.^[66] Elder Pratt did not, however, indicate when exactly he first heard the Prophet relate the story – it could have been very early on since they first met in November 1830.

• On 23 June 1867 President Brigham Young said, "When the Lord called upon Joseph he was but a boy — a child, only about fourteen years of age. He was not filled with traditions; his mind was not made up to this, that, or the other."^[67] President Young then related several distinct First Vision story elements. President Young first met Joseph Smith in November 1832 and he never, in any of his speeches or writings, indicated that the Prophet's story of the source and timing of his call ever evolved or varied.

An entry found in the Encyclopedia of Mormonism agrees with the quotations provided above. It states with regard to the First Vision: "The Lord spoke face-to-face with Joseph and called him to service."^[68]

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Source(s) of the criticism

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 260. ( Index of claims )

When Jesus Christ speaks to Joseph Smith in the 1832 First Vision account, did He say that one receives eternal life regardless of what church they are affiliated with?

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church

all those who believe on my name may have Eternal life behold the world lieth in Sin...

—Joseph Smith's 1832 account of the First Vision

In light of the statements produced by Joseph Smith before he wrote the 1832 quotation of Jesus Christ in the Sacred Grove, it is not possible to uphold the claim that the Lord told the Prophet on that occasion that a Christian of any denomination automatically qualified for eternal life (in the LDS understanding of the term).

While it is true that the Lord is quoted in the 1832 First Vision account as saying "all those who believe on my name may have eternal life" it can be seen in an earlier revelation dated 7 March 1831 that those who "believe on [Christ's] name" must also "come unto [Him]" in order to "have everlasting life" (D&C 45꞉5).

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church. Rather, He declares unambiguously in that account that "none" of the existing Christian denominations of the time were keeping His commandments; they had all turned aside from His gospel. From this piece of information alone, it is clear that eternal life could not be made available to them; they were categorized by the Lord as being in a state of "sin" (cf. Romans 5꞉21; Romans 6꞉22-23). In the 1832 text Jesus Christ says to Joseph Smith - "keep my commandments," and in connection with this it can be seen in a revelation dated March 1829 that the Lord informed the Prophet that he could only be granted "eternal life" if he was "firm in keeping the commandments" that Christ gave unto him (D&C 5꞉21-22; cf. D&C 14꞉7; D&C 18꞉8; D&C 30꞉8).

On 1 November 1831 the Lord affirmed to adherents of the LDS faith that there was "only [one] true and living church upon the face of the whole earth" (D&C 1꞉30). Earlier—in May 1831—He had spoken specifically to members of "the church that profess my name" (compare with the 1832 document wording) and indicated that only the faithful members of it who endured would "inherit eternal life" (D&C 50꞉4-5). Thus, the blessing of eternal life could not be obtained without complying with certain conditions.

Before Joseph Smith penned the Lord's words that are found in the 1832 First Vision text he clearly understood that:

• Profession of the Lord's name alone is not sufficient for the reception of eternal life; a person must also "come unto" Him.
• Eternal life is granted only to those people who keep the Lord's commandments.
• One of the Lord's commandments is to be baptized by, and receive the gift of the Holy Ghost through His authorized representatives (D&C 49꞉11-14 / March 1831; D&C 76꞉51-52 / 16 February 1832).
• There is only one church on the earth that is recognized by Jesus Christ as being His own.

The implication of this last point is that only one church can perform ordinances that will be considered valid in the sight of the Lord. And so a person can only be truly obedient to all of the Lord's commandments by holding membership in His one true Church. Joseph Smith indicated in the introductory remarks of the 1832 history that he had received priesthood authority, from a heavenly source, which enabled him to "administer . . . the commandments . . . and the ordinances".

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Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

The wrath to come—"mine anger is kindling against the inhabitants of the earth"

Why does the 1832 account say that the wicked will be destroyed, but the 1838 account doesn't?

The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents

One discrepancy between the 1832 First Vision account and the official 1838 recital is that it portrays Jesus Christ as prophesying that He will return to earth quickly to destroy wicked mortals. The 1838 story makes no mention of the impending doom of this planet's depraved inhabitants.

The claim that there is a discrepancy between the 1832 and 1838 First Vision accounts on the point of the Second Coming and destruction of the wicked appears to be a desperate attempt at sowing discord. It is a charge without much substance. The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents.

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents. In the 1832 account the Lord says:

mine anger is kindling against the inhabitants of the earth to visit them ac[c]ording 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.

There is, indeed, no reference to this specific prophecy in the First Vision portion of the 1838 document. However, Joseph Smith clearly states in that very narrative that Jesus Christ told him "many other things" during the First Vision that he decided not to write down at that time! Thus, an argument from silence (on the part of the critics) is utterly unconvincing. A close look at the remainder of the 1838 historical text reveals that the angel Moroni did, in fact, speak to Joseph Smith about prophecies of the Savior's return and the destruction of the wicked. The Prophet reports:

[The angel] first quoted part of the third chapter of Malachi and he quoted also the fourth or last chapter of the same prophecy though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as reads in our books he quoted it thus, 'For behold the day cometh that shall burn as an oven, and all the proud <yea> and all that do wickedly shall burn as stubble, for <they> that cometh shall burn them saith the Lord of hosts, that it shall leave them neither root nor branch.' And again he quoted the fifth verse thus, 'Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord.' . . . . He also quoted the second chapter of Joel from the twenty eighth to the last verse. He also said that this was not yet fulfilled but was soon to be.

The 1832 and 1838 histories present the very same prophecy of the destruction of the wicked at the time of the Lord's Second Coming. The 1832 account portrays the Lord speaking it personally; the 1838 account portrays an angel relaying the words of the Lord as recorded in prophetic, biblical texts. Either way, the message is the same.

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Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (Janaury 2007).

Persecution afterwards—"I could find none that would believe"

nevertheless I pondered these things in my heart about that time my mother and but after many days I fell into transgression and sinned in many things which brought a wound upon my soul and there were many things which transpired that cannot be writen and my Fathers family have suffered many persicutions and afflictions and it—came to pass when I was seventeen years of age I called again upon the Lord and he shewed unto me a heavenly vision

∗       ∗       ∗

as it [is] written of me in the cloud clothed in the glory of my Father and my soul was filled with love and for many days I could rejoice with great Joy and the Lord was with me but [I] could find none that would believe the hevnly vision...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does Joseph Smith's 1832 account of the First Vision not mention that he was persecuted for telling others about the vision?

The Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital

Joseph Smith's 1832 First Vision account does not explicitly say that he was persecuted for relating his spiritual manifestation to others. Some have claimed that this stands as evidence that the Prophet's story evolved over time—probably to add a sense of drama. However, the Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital. The persecution is situated squarely between the First Vision experience and the angel Moroni visitations. The documentary evidence presented above demonstrates conclusively that Joseph Smith did not see anything wrong with telling the basic elements of his First Vision story and either giving a passing reference to other elements or leaving them out altogether. Regardless, it was still a record of the very same experience that took place at the Smith homestead near Palmyra, New York.

"My father's family have suffered many persecutions and afflictions"

Joseph Smith made some remarks in his 1832 First Vision account that have a marked degree of relevance to the argument being put forward by his critics. In relation to the period of time between the First Vision and the appearance of the Book of Mormon angel he said,

• "I could find none that would believe the heavenly vision nevertheless I pondered these things in my heart"
• "there were many things which transpired that cannot be written"
• "my father's family have suffered many persecutions and afflictions"

Since it is explicitly stated by Joseph Smith that nobody believed his story, it would be unreasonable to assume that all of the responses to it were friendly in nature. In fact, the Prophet says right in this text that before the Book of Mormon angel visited him his family was persecuted and afflicted for some unspecified reason(s). He did not elaborate upon the nature of the "many persecutions" that took place against his family because—as far as this particular document was concerned—he had elected not to write down "many things which transpired."

Documentary evidence from the 1838 First Vision account

The following documentary evidence from the 1838 First Vision account strengthens the argument that the 1832 text is referring to some type of persecution that took place because of Joseph's initial spiritual experience.

• Back "then" (i.e., between 1820 and 1823) Joseph's mind was engaged in "serious reflection" over the notion that he had been the recipient of "the bitterst persecution and reviling" by adherents of religion, simply because he had spoken about his First Vision.
• Persecution over the vision was also heaped upon Joseph Smith by "irreligious" persons.
• His words were treated not only lightly but also with great contempt.
• It was implied that he was a liar.
• He was told that his experience originated with the Devil.
• People became prejudiced against him. They spoke "all manner of evil against [him] falsely". He was "hated".
• The persecution increased over time and even became "severe".
• Some people tried to get Joseph Smith to "deny" his vision.
• The Prophet relates: "I was led to say in my heart, 'Why persecute me for telling the truth?'"

This 1838 description corresponds very well with the "many persecutions and afflictions" that are mentioned in the 1832 account. It also matches closely with the 1832 statements that nobody would believe Joseph's story and he reflected upon this adverse situation in his heart.

The persecution aspect of the 1838 account is rarely mentioned in subsequent accounts

It should be pointed out that even though the 'persecution' theme is very pronounced in the 1838 account it is a piece of the story that was not always mentioned or emphasized in subsequent retelling (both published and verbal).

• It is missing in Orson Pratt's 1840 missionary tract called An Interesting Account of Several Remarkable Visions.
• It is missing in the Prophet's 1842 Wentworth Letter recital.
• It shows up again in David White's 1843 newspaper interview with the Prophet where an interesting insight is provided about the reason for the pronounced negative reaction by some of those who heard the story. The Prophet said, "When I went home and told the people that I had a revelation, and that all the churches were corrupt, they persecuted me, and they have persecuted me ever since."
• Rejection, but no outright persecution, is mentioned in Alexander Neibaur's 1844 diary notes. There Joseph is said to have "told the Methodist priest [about the experience], [but he] said this was not a[n] age for God to reveal Himself in vision[. The priest said that] revelation ha[d] ceased with the New Testament."

This last example is especially significant because it is an obvious reference to the Methodist minister who is spoken of in the 1838 History of the Church account. The 1844 rehearsal of events is less detailed but it is, nevertheless, the same exact story. The 1844 document clearly demonstrates that Joseph Smith did not always include an equal amount of story elements in his recitals of the First Vision. Critics of this manifestation should, therefore, not expect any such thing when they scrutinize the pertinent documents. If an element of the story was not known by one particular audience it cannot be automatically assumed that it was not known by another.

Main article: What did the Smiths say about persecution following Joseph's vision?

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Learn more about claims that Joseph Smith's First Vision is impossible because there is no such thing as visions

Online	Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link
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Source(s) of the criticism

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 245. ( Index of claims ) MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Why does Joseph Smith's 9 November 1835 account of the First Vision mention "many angels?"

Criticisms related to Joseph Smith's 9 November 1835 account of the First Vision

The capitalized word "Angels" in Joseph Smith's diary entry for 14 November 1835 has given rise to two distinct criticisms by detractors of the faith, and one misguided conclusion by some Latter-day Saints.

Criticism #1 - Critics note that this word is plainly used in reference to the First Vision and thus assume that Joseph Smith did not consistently claim to see Deity during this manifestation and that he therefore contradicted himself.

Criticism #2 - Critics conclude that the official History of the Church was "falsified" when this reference was changed without any notation.

Misguided Conclusion - Some conclude that since the word "Angels" is capitalized in the text Joseph Smith must have been applying this title to Deity.

Both the two personages and "many angels" are mentioned

The mention of "many angels" in the November 9, 1835 diary entry is a clarifying detail. The appearance of the Father and Son are clearly referenced separately from the mention of the "many angels." Since the visit of the Father and Son are acknowledged in the diary entry for the 9th the change from "first visitation of Angels" to "the First Vision" in the History of the Church entry is not a "falsification" of information.

By what name did Joseph Smith refer to the First Vision?

Joseph referred to his 1820 theophany as the "first visitation of Angels" or the "first communication"

Joseph Smith never actually referred to what we now call the "First Vision" by that name. Instead, he referred to it as the "first visitation of angels" or the "first communication." Joseph also referred to Moroni's visit as "another vision of angels."

• One critic of Mormonism states that "Who appears to [Joseph] – a spirit, an angel, two angels, Jesus, many angels, the Father and the Son – are all over the place." ^[69]

Joseph Smith's 9 November 1835 journal entry, which was written by his scribe, describes a visit of two personages. The scribe then goes back and inserts the phrase "and I saw many angels in this vision" between the lines. Image from "Journal, 1835–1836," Joseph Smith Papers off-site

The account that Joseph entered in his journal on 9 November 1835 was a detailed account which clearly describes two personages, as well as "many angels." The account that Joseph wrote just five days later in his journal on 14 November 1835 was a one line summary of the event, which he described as "the first visitation of Angels." Critics of the Church seem to believe that Joseph completely changed his story from "two personages" to "Angels" over the course of only five days. The truth is that Joseph referred to all of the personages that appeared to him as "angels."

The terms "personages" and "angels" were interchangeable

This confusion regarding "angels" versus "personages" is illustrated in a critical "Mormoninfographic".^[70] We have illustrated the error by comparing Joseph's journal entries on both days.

What is the difference between Joseph Smith's first vision and other reported visions of God at the time?

Pearl of Great Price Central, Joseph Smith - History Insight #19: The Visionary World of Joseph Smith

The type of event that we now refer to as Joseph Smith's First Vision was not entirely uncommon at the time

There were at the time people who went to the wood to pray after reading the Bible, and as a result received visions and epiphanies. The Encyclopedia of Mormonism (1992; 2007) noted that "[i]nitial skepticism toward Joseph Smith's testimony was understandable because others had made similar claims to receiving revelation from God."^[71] Similarly, the Church's new narrative history Saints (2018) notes that after Joseph's vision when he spoke to the reverend about his vision that "[a]t first the preacher treated his words lightly. People claimed to have heavenly visions from time to time."^[72] Visionaries are not that uncommon in environments where people are routinely open to the divine. Even the famous Charles Finney had one. Finney, after retiring to the woods to pray, described the experience:

Just at this moment I again thought I heard someone approach me, and I opened my eyes to see whether it were so. But right there the revelation of my pride of heart, as the great difficulty that stood in the way, was distinctly shown to me. An overwhelming sense of my wickedness in being ashamed to have a human being see me on my knees before God, took such powerful possession of me, that I cried at the top of my voice, and exclaimed that I would not leave that place if all the men on earth and all the devils in hell surrounded me. "What!" I said, "such a degraded sinner I am, on my knees confessing my sins to the great and holy God; and ashamed to have any human being, and a sinner like myself, find me on my knees endeavoring to make my peace with my offended God!" The sin appeared awful, infinite. It broke me down before the Lord.

Just at that point this passage of Scripture seemed to drop into my mind with a flood of light: "Then shall ye go and pray unto me, and I will hearken unto you. Then shall ye seek me and find me, when ye shall search for me with all your heart." I instantly seized hold of this with my heart. I had intellectually believed the Bible before; but never had the truth been in my mind that faith was a voluntary trust instead of an intellectual state. I was as conscious as I was of my existence, of trusting at that moment in God's veracity. Somehow I knew that that was a passage of Scripture, though I do not think I had ever read it. I knew that it was God's word, and God's voice, as it were, that spoke to me. I cried to Him, "Lord, I take Thee at Thy word. Now Thou knowest that I do search for Thee with all my heart, and that I have come here to pray to Thee; and Thou hast promised to hear me."

That seemed to settle the question that I could then, that day, perform my vow. The Spirit seemed to lay stress upon that idea in the text, "When you search for me with all your heart." The question of when, that is of the present time, seemed to fall heavily into my heart. I told the Lord that I should take Him at his word; that He could not lie; and that therefore I was sure that He heard my prayer, and that He would be found of me.

He then gave my many other promises, both from the Old and the New Testament, especially some most precious promises respecting our Lord Jesus Christ. I never can, in words, make any human being understand how precious and true those promises appeared to me. I took them one after the other as infallible truth, the assertions of God who could not lie. They did not seem so much to fall into my intellect as into my heart, to be put within the grasp of the voluntary powers of my mind; and I seized hold of them, appropriated them, and fastened upon them with the grasp of a drowning man.

I continued thus to pray, and to receive and appropriate promises for a long time, I know not how long. I prayed till my mind became so full that, before I was aware of it, I was on my feet and tripping up the ascent toward the road. The question of my being converted, had not so much as arisen to my thought; but as I went up, brushing through the leaves and bushes, I recollect saying with emphasis, "If I am ever converted, I will preach the Gospel."^[73]

Although Finney doesn't claim to have seen any personages, he does describe a communication with God. Joseph Smith describes his experiences in much the same way as others in his environment did.

Joining a church at that time required one to explain one's standing with God to a preacher

Keep in mind that Joseph prayed to find out if his sins had been forgiven. And he discovered that they had. This pleased him greatly. Why did he pray about this matter? The reason is that joining a church at that time often required that one explain one's standing with God to a preacher. We are dealing with Protestant sects. And conservative Protestants believe that one is saved (justified) at the moment one confesses Jesus Christ as Lord and Savior. So Joseph, as he faced the competing Protestant sects, was deeply concerned about his sins. One had to demonstrate to oneself and also convince a preacher that one had been saved—that is, justified. And there were many instances in which prayers were answered by visions in which the person learned that God had forgiven their sins.

One difference between Joseph's vision and others is that Joseph was told not to join any denomination

The difference between Joseph's experience and many other accounts by visionaries, is that, in addition to being told that his sins were in fact forgiven, he was also told not to join any denomination. When he told that part of his visionary experience, it got him into big trouble with preachers. It was not the vision that was a problem for preachers, but his reporting that he should not join some sect.

So the fact is, contrary to our current way of telling his story, the First Vision was not the beginning of Joseph's call as Seer, Prophet, Revelator and Translator. His vision signaled the beginning of the restoration. It did not begin the work of the restoration.It steered him away from joining one of the competing denominations. It was Joseph's subsequent encounters with Moroni that made him a Seer, and eventually the founding Prophet of a fledgling Church, and not his initial vision, which was initially for him a private event about which he was reluctant to talk, though eventually he dictated some accounts that were found and published during our lifetime. Joseph told a few people about it, word got around, and this caused him much trouble with Protestant preachers.

Neither Joseph nor others at that time offered the First Vision as a reason to become Latter-day Saints

Joseph eventually wrote the account of that early vision late in his life because rumors about it had circulated and caused him difficulty. But neither Joseph nor any of the other early Saints offered that vision as a reason for others to become Latter-day Saints during his lifetime. It was only much later that what we now call the First Vision began to take on a special importance for the Saints. One reason is that Americans soon did not live in a visionary environment. The great Charles Dickens, writing in England, explained why. He called Joseph Smith vision an absurdity—"seeing visions in the age of railways."

Wilford Woodruff came into the Church of Jesus Christ because he had known earlier in his life someone he believed was a prophet who had alerted him to the soon to be restoration of primitive Christianity. This remarkable story, which was included in the lesson manual on President Woodruff, illustrates the visionary world in which Joseph was raised. Though there were a few—one or two—instances in which the visionary reported encounters with two heavenly messengers, it was most often God the Son who they reported appearing to them.

But there have been and still are peoples not impacted by post-enlightenment skepticism about divine things who are open to visions and other dramatic encounters with the divine, though they often do not speak in public about such things, since they tend to see them as strictly private blessings and not something about which one ought to be gossiping and boasting.

The establishment of the restored Church of Jesus Christ began with the Book of Mormon

The first missionaries in the Church used The Book of Mormon, not the First Vision, as a witness that the heavens were open, and that each individual, by applying the promise in Moroni 10:3-5, can receive a direct manifestation from Heavenly Father, through the Holy Ghost, that The Book of Mormon is true. After that testimony is gained, it follows that Joseph Smith is a true prophet, as he brought The Book of Mormon forth and restored the fullness of the Gospel under the direction of the Savior.

The fledgling Church of Christ began with the Book of Mormon, the witnesses to the plates, the restoration of priesthood keys, and not directly with what we call the First Vision, though that initial experience assisted in Joseph avoiding what could be perceived as damaging sectarian contamination. The historical record shows that Joseph never gave any attention to the creeds or arguments of quarreling preachers. This was the purpose served by the First Vision.

How do the accounts of Paul's vision compare to the accounts of Joseph Smith's First Vision?

Some Christians accept Paul's vision while rejecting that of Joseph Smith for a variety of reasons. Richard Lloyd Anderson made the following comparisons.

Many Christians who comfortably accept Paul’s vision reject Joseph Smith’s. However, they aren’t consistent in their criticisms, for most arguments against Joseph Smith’s first vision would detract from Paul’s Damascus experience with equal force.

For instance, Joseph Smith’s credibility is attacked because the earliest known description of his vision wasn’t given until a dozen years after it happened. But Paul’s earliest known description of the Damascus appearance, found in 1 Corinthians 9꞉1, was recorded about two dozen years after his experience.

Critics love to dwell on supposed inconsistencies in Joseph Smith’s spontaneous accounts of his first vision. But people normally give shorter and longer accounts of their own vivid experiences when retelling them more than once. Joseph Smith was cautious about public explanations of his sacred experiences until the Church grew strong and could properly publicize what God had given him. Thus, his most detailed first vision account came after several others—when he began his formal history.

This, too, parallels Paul’s experience. His most detailed account of the vision on the road to Damascus is the last of several recorded. (See Acts 26:9–20.) And this is the only known instance in which he related the detail about the glorified Savior prophesying Paul’s work among the Gentiles. (See Acts 26:16–18.) Why would Paul include this previously unmentioned detail only on that occasion? Probably because he was speaking to a Gentile audience, rather than to a group of Jewish Christians. Both Paul and Joseph Smith had reasons for delaying full details of their visions until the proper time and place.^[74]

Do Greek scholars solve the discrepancies in Paul's vision accounts?

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory

Joseph Smith left several accounts of his First Vision. None of these accounts is identical with any other. As the main page discusses, some critics wish to argue that Joseph's vision accounts are mutually contradictory, and thus that there was no vision.

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory. Yet, the Church's sectarian critics accept Paul's account as true despite the Bible containing apparently frank contradictions in its accounts. While accepting or explaining away these discrepancies, the critics nevertheless refuse to give Joseph Smith the same latitude. Members of the Church have long pointed out that this is a clear double standard, designed to bias the audience against Joseph from the beginning.

Perhaps because of the force of this argument, some critics have begun to argue that no contradiction exists between the versions of Paul's vision.

Some critics have begun to argue that Greek scholarship has resolved the contradiction that exists between the versions of Paul's vision

Author Richard Abanes wrote that contradictions in the stories of Paul's vision were

long ago resolved by scholars analyzing the Greek texts. The discrepancies in Paul's account involve modern ignorance of the Greek wording used.^[75]

In support of this claim, Abanes cites W.E. Vine, Vine's Expository Dictionary of New Testament Words p. 544.

Despite Abanes' claim, Greek scholarship has not resolved this issue. In fact, his use of the scholarship is dated, he ignores contrary views, and does not seem to realize that the Bible text itself (including the Acts of the Apostles) violates his supposed 'rule' more often than it keeps it.

The two verses usually at issue are Acts 9꞉7 and Acts 22꞉9. For example, one Wikipedia editor claims that

"There is no conflict in the three accounts of Paul's vision if you read Acts 22:9 in any version other than the KJV. For instance, in the New American Standard Bible and the New International version, it says that Paul's companions did not "understand the voice"—that is hear what was uttered with understanding."^[76]

The debate centers on the word translated "hearing" or "heard" in these verses

Bible version	Acts 9:7	Acts 22:9	Comments
Summary	Heard voice, saw no one?	Saw light, heard no voice?	Clear contradiction?
KJV	And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.	And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.	Clear contradiction?

Abanes' source

The work cited by Abanes is not a recent work of Greek scholarship—it was first published in 1940.^[77] In the reference for ακούω, we read:

...the usual word denoting "to hear," is used (a) intransitively, e.g., Matt. 11:15; Mark 4;23; (b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in Acts 9:7, "hearing the voice," the noun "voice" is in the partitive genitive case [i.e., hearing (something) of], whereas in Acts 22:9, "they heard not the voice," the construction is with the accusative. This removes the idea of any contradiction. The former indicates a "hearing" of the sound, the latter indicates the meaning or message of the voice (this they did not hear). "The former denotes the sensational perception, the latter (the accusative case) the thing perceived" (Cremer).

Abanes' claim

Thus, by this source, Abanes hopes to argue that there can be "no idea of any contradiction":

Factor	Acts 9:7	Acts 22:9	Comments
Case	partitive genitive	accusative	"Case" is a part of speech, it indicates the role a noun (here, "the voice") plays in the sentence. English does not use cases.
Meaning	One hears the sound	One hears the message	—|-

Have modern Greek scholars anything to add to our discussion?

We have seen Abanes appeal to a source that was more than sixty years old at the time of his writing. Have modern Greek scholars anything to add to our discussion?

Daniel Wallace (a non-LDS, conservative Christian scholar) wrote of this same issue:

...There seems to be a contradiction between this account [Acts 9:7] of Paul's conversion and his account of it in Acts 22, for there he says, "those who were with me..did not hear the voice..." However, in Acts 22:9 the verb ακούω takes an accusative direct object. On these two passages, Robertson states: '...it is perfectly proper to appeal to the distinction in the cases in the apparent contradiction....The accusative case (case of extent) accents the intellectual apprehension of the sound, while the genitive (specifying case) calls attention to the sound of the voice without accenting the sense.'...

The NIV [a conservative Bible translation, the New International Version] seems to follow this line of reasoning....[thus the differences in case] can be appealed to to harmonize these two accounts....(italics in original)^[78]

Thus, Wallace is here dealing with the exact verses under discussion, and notes the exact argument which Abanes makes. Does he agree? Let us see:

On the other hand, it is doubtful that this is where the difference lay between the two cases used with ακούω in Hellenistic Greek: the N[ew] T[estament] (including the more literary writers) is filled with examples of ακούω + genitive indicating understanding^[79]....as well as instances of ακούω + accusative where little or no comprehension takes place^[80]}....The exceptions, in fact, are seemingly more numerous than the rule!

Thus, regardless of how one works through the accounts of Paul's conversion, an appeal to different cases probably ought not form any part of the solution (italics and bold italics in original).^[81]

Thus, the New Testament itself does not agree with Abanes' reading. Far from supporting him, Greek scholarship argues against his solution—the Bible has more examples where his supposed "rule" is broken than when it is followed. (Even Acts itself contains three counterexamples!)

It would seem that this approach has been developed by those who wish to maintain the idea of biblical inerrancy in the face of the Greek evidence.

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims ) Wikipedia article "First Vision" (Talk page)—Comment by editor John Foxe off-site

⍗

Learn more about multiple accounts of Joseph Smith's First Vision

Wiki links	Multiple accounts of the First Vision Differences in First Vision accounts Quotes and primary sources
Online	Roger Nicholson, "The Cowdery Conundrum: Oliver's Aborted Attempt to Describe Joseph Smith's First Vision in 1834 and 1835," Interpreter: A Journal of Mormon Scripture 8/4 (6 December 2013). [27–44] link Robert A. Rees, "Looking Deeper into Joseph Smith's First Vision: Imagery, Cognitive Neuroscience, and the Construction of Memory," Interpreter: A Journal of Mormon Scripture 25/3 (21 April 2017). [67–80] link} John A. Tvedtnes, "Variants in the Stories of the First Vision of Joseph Smith and the Apostle Paul," Interpreter: A Journal of Mormon Scripture 2/5 (2 November 2012). [73–86] link
Video	"Multiple accounts of the First Vision," BH Roberts Foundation print-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young First Vision

Notes

1. ↑ Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago, Illinois: University of Illinois Press; Reprint edition, 1987), 53.
2. ↑ Bushman, Beginnings of Mormonism, 53.
3. ↑ The Fredonia Censor, vol. 11, no. 50, 7 March 1832.
4. ↑ Joseph Smith, 1832 vision account; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 1–2.; from MS Joseph Smith, "A History of the Life of Joseph Smith," in Joseph Smith Letterbook 1, pp. 1-6, Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
5. ↑ (December 1834) Latter Day Saints' Messenger and Advocate 1:42-43.
6. ↑ Joseph Smith, Journal entry, 9 November 1835; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22. from MS Joseph Smith Journal, 1835-36, 193 pp., Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
7. ↑ JS-H 1꞉5-6
8. ↑ E. Latimer, The Three Brothers: Sketches of the Lives of Rev. Aurora Seager, Rev. Micah Seager, Rev. Schuyler Seager, D.D. (New York: Phillips and Hunt, 1880), 21–22, citing the Aurora Seager diary. This revival was never mentioned in the Palmyra newspapers.
9. ↑ George Peck, The Life and Times of Rev. George Peck (New York: Nelson and Philips, 1874), chapter 2.
10. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
11. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
12. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
13. ↑ Ibid., 193.
14. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of editor of this article.
15. ↑ Walker Wright and Don Bradley, "'None That Doeth Good': Early Evidence of the First Vision in JST Psalm 14," Brigham Young University Studies 61 no. 3 (2022), 123–40.
16. ↑ ^{16.0 16.1 16.2} J.B. Haws, "Reconciling Joseph Smith—History 1:10 and 1:18–19," Religious Educator 14, no. 2 (2013): 97–105 (97–98).
17. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
18. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
19. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
20. ↑ Ibid., 193.
21. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of FAIR.
22. ↑ Jim Bennett, "A Faithful Reply to the CES Letter from a Former CES Employee,"(2 September 2020).
23. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 2.
24. ↑ Oliver Cowdery, "LETTER IV," Latter Day Saints' Messenger and Advocate 1 no. 5 (Feb. 1835), 78.
25. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22.
26. ↑ Jeremy Runnells, "Letter to a CES Director".
27. ↑ "I am the owner and main contributor to mormoninfographics.com I wanted to thank you or whoever for pointing out the error I had in the 1835 Jewish Minister account. I had mistakenly labeled his age as 17. This has since been corrected. I apologize for the error and welcome any and all input on this or any other infographic. Thank you." (Posted by bjpascoal, on 20 June 2013 - 08:35 PM on Mormon Dialogue and Discussion Board) off-site The author of "A Letter to a CES Director" subsequently corrected the graphic in the copy of the letter hosted on his site.
28. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), 1–31. off-site off-site Full title GL direct link
29. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 9–20.off-site.(emphasis added)
30. ↑ See John W. Welch and James B. Allen "Analysis of Joseph Smith's Accounts of the First Vision," Opening the Heavens: Accounts of Divine Manifestations 1820-1844, 1st ed., John W. Welch, ed. (Provo, UT: BYU Studies Press, 2005).
31. ↑ See for example Stan Larson, "Another Look at Joseph Smith's First Vision," Dialogue: A Journal of Mormon Thought, 47, no. 2 (Summer 2014): 37-62 (52).
32. ↑ Robert Boylan, "Psalm 110:1 and the two Lords in the 1832 First Vision Account," (6 October 2019).
33. ↑ Stan Larson, "Another Look," 52.
34. ↑ See the 2006 FAIR Conference address entitled "Revised or Unaltered? Joseph Smith's Foundational Stories" and its accompanying slides (see links below in the "Video" section).
35. ↑ Gospel Topics Essays "First Vision Accounts" lds.org
36. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:185. Volume 4 link
37. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:77–78. Volume 6 link
38. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 2:271. Volume 2 link
39. ↑ Times and Seasons 3, 761. off-site GospeLink
40. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:64. Volume 5 link
41. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:210–212. Volume 4 link
42. ↑ Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466.
43. ↑ Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306.
44. ↑ Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.
45. ↑ Vogel, Early Mormon Documents 1:210n9.
46. ↑ Lorenzo Saunders, interviewed by William H. Kelley, 17 September 1884, 1-18, in E.L. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri; reproduced in Vogel, Early Mormon Documents 1:125-135.
47. ↑ Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 17–18.
48. ↑ Lucy Mack Smith, History of Joseph Smith by His Mother (Salt Lake City: Stevens and Wallis, 1945), 90.
49. ↑ Letter, Josiah Stowell Jr. to John S. Fullmer, 17 February 1843.
50. ↑ Morning Star, 7 March 1833 [Limerick, Maine].
51. ↑ Peter Bauder, The Kingdom and Gospel of Jesus Christ (Canajoharie, New York: A. H. Calhoun, 1834), 36.
52. ↑ Observer and Telegraph, 18 November 1830 [Hudson, Ohio].
53. ↑ “Gold Bible, No. 3,” The Reflector (Palmyra, New York) 2, no. 12 (1 February 1831): {{{pages}}}. off-site
54. ↑ The Catholic Telegraph, 14 April 1832 [Cincinnati, Ohio].
55. ↑ Orson Pratt, Journal of Discourses 14:140-141.
56. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. ""dispensation," definition #4, (emphasis in original)) "dispensation," definition #4, (emphasis in original))."
57. ↑ Saints’ Herald, vol. 30 (16 June 1883): 388; emphasis added.
58. ↑ Deseret Evening News, 20 July 1901, 22.
59. ↑ Latter Day Saints' Messenger and Advocate 2 no. 13 (October 1835), 208.; hymn #26 – 1835 edition; emphasis added.
60. ↑ Samuel W. Richards, "Joseph Smith, the Prophet," Young Women's Journal 18 no. 12 (December 1907), 537–539, (emphasis added).
61. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), ?, (emphasis added). off-site off-site Full title GL direct link
62. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), footnote #11 to the 1838 history.
63. ↑ Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 177.
64. ↑ Millennial Star 5 no. 10 (March 1845), 150.
65. ↑ John Jaques, Catechism For Children: Exhibiting the Prominent Doctrines of The Church of Jesus Christ of Latter-day Saints (Liverpool, England: Franklin D. Richards, 1854), 76.
66. ↑ Orson Pratt, Journal of Discourses 7:221.
67. ↑ Brigham Young, Journal of Discourses 12:68.
68. ↑ Larry C. Porter, Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), {{{vol}}}:1512.
69. ↑ Jeremy Runnells, "Letter to a CES Director" (2013)
70. ↑ Image from "MormonInfographics.com".
71. ↑ William O. Nelson, "Anti-Mormon Publications," Encyclopedia of Mormonism Daniel H. Ludlow ed. (New York, NY: MacMillan Publishing Company, 1992; 2007) 45-46.
72. ↑ Matthew J. Grow, Richard E. Turley Jr., Steven C. Harper, Scott A. Hales eds., Saints Volume 1 - The Standard of Truth (Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 2018), 17. The book cites Richard Bushman, "The Visionary World of Joseph Smith," BYU Studies 37:1 (1997-1998): 183–204.
73. ↑ Charles G. Finney, "Memoirs of Charles G. Finney," (1876) 16-18.
74. ↑ Richard Lloyd Anderson, "Parallel Prophets: Paul and Joseph Smith," Ensign (July 1972).off-site
75. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims )
76. ↑ Comment made by Wikipedia editor John Foxe on "First Vision" talk page (17 Aug. 2006) off-site
77. ↑ W.E. Vine's M.A., Expository Dictionary of New Testament Words (1940). off-site
78. ↑ Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan, 1997), 133. off-site
79. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 2꞉9, John 5꞉25, John 18꞉37, Acts 3꞉23, Acts 11꞉7, Revelation 3꞉20, Revelation 6꞉3,5, Revelation 11꞉12, Revelation 14꞉13, Revelation 16꞉1,5,7, Revelation 21꞉3. Note that two of these examples are even from the book of Acts!
80. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 13꞉19, Mark 13꞉7, Matthew 24꞉6, Luke 21꞉9, Acts 5꞉24, 1 Corinthians 11꞉18, Ephesians 3꞉2, Colossians 1꞉4, Philemon 1꞉5, Jas 5:11, Revelation 14꞉2.
81. ↑ Wallace, Beyond the Basics, 133–134. off-site

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V

Joseph Smith's First Vision

Accounts	Accounts of Joseph Smith's First Vision Multiple accounts of the First Vision Differences in First Vision accounts
Historical context	Events leading to the First Vision Events after the First Vision
Doctrinal impact	The First Vision and doctrine Seldom taught before 1877?

Video published by the Church History Department.

Video from FAIR

What differences are there between Joseph Smith's 1832 First Vision account and later accounts?

Religious revival

"this was a grief to my Soul thus from the age of twelve years to fifteen"

FAIR Answers—back to home page

...this was a grief to my Soul thus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

At what age did Joseph Smith become concerned about religion?

Joseph's interest in religion began when he was 12 years old, after the 1817 revival

Joseph's concern about religion started when he was twelve years old, close on the heels of the revival of 1817. In his 1832 account, Joseph notes that his concern about religion began at age 12 (1817-1818):

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 believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul... (Joseph Smith's 1832 account of the First Vision)

Richard Bushman notes that this "would have been in late 1817 and early 1818, when the after-affects of the revival of 1816 and 1817 were still felt in Palmyra." ^[1]

Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country." There is documented evidence of at least one Methodist camp meeting in the Palmyra area during that period, which only by chance happened to be mentioned in the local newspaper because of a specific death that seemed to be associated with it. In addition, there are newspaper articles talking of large-scale revival activity in the larger region surrounding Palmyra during the same general period when Joseph Smith said that it was taking place.

It is reasonable to assume based upon the facts that the Methodists had more than one camp meeting during this period. This could easily account for the religious excitement in Palmyra that, in Joseph's mind at age 14, began with the Methodists.

From age 12 to 15 Joseph pondered many things in his heart concerning religion

Joseph continues in his 1832 account: "[T]hus from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divi[si]ons the wicke[d]ness and abominations and the darkness which pervaded the of the minds of mankind my mind become excedingly distressed for I become convicted of my sins." In July, 1819, several years after Joseph said his mind became "seriously imprest," a major Methodist conference was held near Palmyra:

[T]he Methodists of the Genesee Conference met for a week in Vienna (later Phelps), a village thirteen miles southeast of the Smith farm on the road to Geneva. About 110 ministers from a region stretching 500 miles from Detroit to the Catskills and from Canada to Pennsylvania met under the direction of Bishop R. R. Robert to receive instruction and set policy. If we are to judge from the experience at other conferences, the ministers preached between sessions to people who gathered from many miles around. It was a significant year for religion in the entire district. . . . The Geneva Presbytery, which included the churches in Joseph's immediate area, reported in February, 1820, that "during the past year more have been received into the communion of the Churches than perhaps in any former year." Methodists kept no records for individual congregations, but in 1821 they built a new meetinghouse in town. ^[2]

What religious excitement was occurring in Palmyra in 1820?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Methodist camp meetings were being held in Palmyra in 1820

Some claim that there were no religious revivals in the Palmyra, New York area in 1820, contrary to Joseph Smith's claims that during that year there was "an unusual excitement on the subject of religion...indeed, the whole district of country seemed affected by it" Joseph Smith—History 1:5 Joseph Smith talked of observing, as a 14-year-old, "an unusual excitement on the subject of religion" in the Palmyra area during the Spring of 1820. Joseph notes that "It commenced with the Methodists, but soon became general among all the sects in that region of country."

Abundant evidence of religious excitement exists to substantiate Joseph’s account. This has been thoroughly summarized by Pearl of Great Price Central. Their analysis may be accessed by clicking on the hyperlinked text.

One should keep in mind that Joseph Smith never used the term "revival" in his description - he simply described it as "an unusual excitement on the subject of religion." To a 14 year old who had been concerned about religion starting at age 12 after the 1817 revival, the ongoing camp meetings in the town in which he lived would certainly qualify.

What statements did Joseph Smith make about religious excitement in the area of Palmyra?

Pearl of Great Price Central, Joseph Smith - History Insight #7: Religious Excitement near Palmyra, New York, 1816–1820

Statements from Joseph's history regarding religious excitement when he was a youth

Critics of Joseph Smith claim that no revival is mentioned in the 1832 First Vision account because the actual word 'revival'—or something similar—is not found within the text. But they have failed to notice a distinct pattern of words that demonstrate a definite link between the various First Vision accounts.

7 March 1832

On 7 March 1832 (just a few months before Joseph Smith penned his 1832 First Vision account) some Mormon missionaries in Pennsylvania were saying that during Joseph’s youth he had repented of his sins but was "not attached himself to any party of Christians, owing to the numerous divisions among them," and so he resorted to prayer.^[3]

September—November 1832

At about the age of twelve years my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul, which led me to searching the scriptures, believing as I was taught that they contained the word of God. Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul. Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind the contentions and divisions the wickedness and abominations and the darkness which pervaded the minds of mankind. My mind became excedingly distressed, for I became convicted of my sins. And by searching the scriptures I found that mankind did not come unto the Lord but that they 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. And I felt to mourn for my own sins and for the sins of the world. For I learned in the scriptures that . . . . [A]nd when I considered all these things, and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.^[4]

December 1834

• During "the 15th year of [Joseph Smith's] life" there was "a great awakening, or excitement raised on the subject of religion" in Palmyra, New York and its "vicinity."
• There was "much enquiry for the word of life"
• "in common with others, [Joseph Smith's] mind became awakened"
• "For a length of time the reformation seemed to move in a harmonious manner"
• "but, as the excitement ceased . . . a general struggle was made by the leading characters of the different sects, for proselytes"
• "Large additions were made to the Methodist, Presbyterian, and Baptist churches"
• "Then strife seemed to take the place of that apparent union and harmony . . . and a cry—I am right—you are wrong—was introduced"; "all professed to be the true church"
• "In this general strife for followers, [Joseph Smith's] mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians"
• This circumstance gave Joseph "further reflection"
• He received "strong solicitations to unite with one of those different societies"
• But "seeing the apparent proselyting disposition manifested with equal warmth from each, [Joseph Smith's] mind was led to more seriously contemplate the importance of a move of this kind"
• His "spirit was not at rest day nor night"
• Joseph did not want to "profess godliness without its benign influence upon [his] heart" [i.e., 'repenting of sins' theme]
• He also did not want to "unite with a society professing to be built upon the only sure foundation, and that profession be a vain one"
• Joseph Smith felt that there would be "serious consequences of moving hastily, in a course fraught with eternal realities"
• He believed that "amid so many [denominations], some must be built upon the sand"
• "In this situation where could he go?"
• Joseph spent time "reflecting" on a passage of scripture
• He had a strong "degree of determination . . . relative to obtaining a certainty of the things of God"^[5]

9 November 1835

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces; being thus perplexed in mind . . . . information was what I most desired at this time, and with a fixed determination to obtain it.^[6]

2 May 1838

"multitudes united themselves to the different religious parties, which created no small stir and division among the people, Some crying, ‘Lo here’ and some ‘Lo there’. Some were contending for the Methodist faith, Some for the Presbyterian, and some for the Baptist . . . . a scene of great confusion and bad feeling ensued; Priest contending against priest, and convert against convert . . . a strife of words and a contest about opinions". . . ."so great was the confusion and strife amongst the different denominations". . . . "the cry and tumult were so great and incessant"; "war of words, and tumult of opinions"; "the contests of these parties of religionists" ^[7]

When the September—November 1832 First Vision account is compared with subsequent recitals (especially 1838), and one partial previous rendition, it appears that they are all telling the same story: Prior to the First Vision event there were contentions and divisions among the different religious denominations in connection with a revival. It seems, therefore, that the Prophet's handwritten 1832 account does indeed make a passing reference to revival activity.

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals

There are several other phrases in the Prophet's 1832 account that can be interpreted as references to revivals. For instance, Joseph Smith said that when he was "about the age of twelve years" (23 December 1817—23 December 1818) he became seriously concerned about the welfare of his soul. Why did these feelings arise at this point in time? Possibly because there was a Methodist camp-meeting/revival from June 19th through the 22nd, 1818 held in Palmyra, New York.^[8]

Joseph Smith pointed to a time period "from the age of twelve years to fifteen" (i.e., between 23 December 1817 and 23 December 1821) when he –

• applied himself to studying the scriptures
• noticed the hypocrisy of some persons who claimed to be religious
• pondered the "contentions and divisions" among men [revival imagery seen in other First Vision accounts]
• pondered the "wickedness and abominations" and "darkness" of mankind
• was grieved by what he saw around him; felt to mourn for the sins of the world
• became "exceedingly distressed" because he felt "convicted of [his] sins" and felt to "mourn" for them
• did not recognize any religious denomination that followed the biblical pattern completely
• determined that God wanted to be worshiped in truth
• decided to pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it.

Some of the themes enumerated above can be matched with the Prophet's other descriptions of things that happened during the revival activity of Palmyra and its vicinity. This matching of themes tends to support the argument that the 1832 text does indeed refer to revival activity.

(1832) "the scriptures . . . they contained the word of God"; (1834) "that record called the word of God"

(1832) "I became convicted of my sins"; (1834) "arouse the sinner to look about him for safety"

(1832) "that Being seeketh such to worship Him as worship Him in spirit and in truth"; (1834) "All professed to be the true church"

(1832) "society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament"; (1834) "a society professing to be built upon the only sure foundation"

(1832) "those of different denominations . . . they did not adorn their profession by a holy walk and godly conversation"; (1834) "they were certainly hypocritical"

(1832) "my mind became exceedingly distressed"; (1838) "my mind was called up to serious reflection and great uneasiness"

(1832) "the darkness which pervaded the minds of mankind"; (1838) "At length I came to the conclusion that I must either remain in darkness" or pray

The phrase "I cried unto the Lord for mercy" in Joseph Smith's 1832 First Vision account also has a strong ring of revivalism to it. Rev. George Peck recounted the happenings at a Methodist camp meeting held on 4 July 1816 in Plymouth, New York. He said that "There was an unbroken roar of fervent supplication all over the ground, while the awful voice of the preacher resounded." One person then fell to the ground and cried for mercy.^[9]

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Learn more about religious excitement in the time of Joseph Smith's First Vision

Wiki links	Doesn't mention revival?
Online	Donald L. Enders, "A Snug Log House," Ensign (August 1985): 16.off-site Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link D. Michael Quinn, "Joseph Smith's Experience of a Methodist 'Camp-Meeting'," Dialogue: A Journal of Mormon Thought - Dialogue Paperless: E-Paper #3 (12 July 2006), PDF link
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young First Vision

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 16-17 ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Joseph's motivations

"At about the age of twelve years my mind become seriously imprest"

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 believeing as I was taught, that they contained the word of God...

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"my intimate acquaintance with those of different denominations"

...thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel excedingly for I discovered that they did not adorn instead of adorning their profession by a holy wal and Godly conversation agreeable to what I found contained in that sacred depository...

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"for I become convicted of my sins....I felt to mourn for my own sins and for the sins of the world"

FAIR Answers—back to home page

for I become convicted of my sins...and I felt to mourn for my own sins and for the sins of the world...

—Joseph Smith's 1832 account of the First Vision

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What was Joseph Smith's motivation for going to the grove to pray in 1820?

Joseph had two motivations: obtain a forgiveness of sins, and a desire to know which church was right

Joseph Smith's stated motivation for praying to the Lord changes between the first known account of the First Vision (1832) and the official version of it (1838). The 1832 account emphasizes his desire for a forgiveness of sins, and the 1838 (official) account emphasizes his desire to know which church was right. Some critic claim that Joseph changed his story in later years.

The texts that are employed by critics to justify the charge of 'differing motivations' are as follows:

1832

"I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy"

1838

"My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join."

The words that precede the point at which Joseph Smith offers his prayer in the 1832 text demonstrate that the anti-Mormon claim about his motivation changing is not sustainable. These words read as follows (standardized for readability):

At about the age of twelve years my mind become seriously impressed with regard to the all important concerns for the welfare of my immortal soul which led me to searching the scriptures believing, as I was taught, that they contained the word of God.

Thus applying myself to them, and my intimate acquaintance with those of different denominations, led me to marvel exceedingly. For I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul.

Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind: the contentions and divisions, the wickedness and abominations, and the darkness which pervaded the minds of mankind.

My mind become exceedingly distressed for I became convicted of my sins.

And by searching the scriptures I found that mankind did not come unto the Lord but that they 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.

And I felt to mourn for my own sins and for the sins of the world.

For I learned in the scriptures that God was the same yesterday, today, and forever. That He was no respecter to persons, for He was God. For I looked upon the sun - the glorious luminary of the earth - and also the moon rolling in their majesty through the heavens, and also the stars shining in their courses, and the earth also upon which I stood, and the beast of the field and the fowls of heaven, and the fish of the waters, and also man walking forth upon the face of the earth in majesty and in the strength of beauty - whose power and intelligence in governing the things which are so exceding great and marvelous, even in the likeness of Him who created them.

And when I considered upon these things my heart exclaimed, "Well hath the wise man said, 'It is a fool that saith in his heart there is no God.'" My heart exclaimed, "All all these bear testimony and bespeak an omnipotent and omnipresent power; a Being who maketh laws and decreeeth and bindeth all things in their bounds; who filleth eternity; who was, and is, and will be from all eternity to eternity." And when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth, therefore I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[10] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church with which he was acquainted at the time.

There are those who claim that Joseph Smith only claims to seek forgiveness of sins in his 1832 account. These critics ignore the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of scriptural passages quoted near the end of the account in which Christ echoes Matthew 15:8-9:

the world lieth in sin and at 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 thir 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

This clearly does not refer to young Joseph's seeking of a forgiveness of sins. It must refer to an apostasy and restoration of a Church—the true Church of Christ that Joseph had already proclaimed to restore as Doctrine and Covenants 1 (revealed in 1831) makes clear:

30 And also those to whom these commandments were given, might have power to lay the foundation of this church, and to bring it forth out of obscurity and out of darkness, the only true and living church upon the face of the whole earth, with which I, the Lord, am well pleased, speaking unto the church collectively and not individually

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[11]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[12] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[13]

The 1838–39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of their teachers who 'are workers of iniquity' ^[14] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine.

The 1832 account emphasizes Joseph's want of forgiveness as a means to the end of restoring the true Church of Christ. This is completely in line with the rest of the accounts and thus the standard narrative of the First Vision and Joseph's motives in seeking such a vision as taught officially by the Church.

A longer version of this argument is made by Walker Wright and historian Don Bradley in a 2023 paper for BYU Studies.^[15]

BYU Studies, ""None That Doeth Good" Early Evidence of the First Vision in JST Psalm 14"

Walker Wright and Don Bradley,  BYU Studies 61/3 (2022)

The First Vision has been a center of both faith and controversy. While millions of Latter-day Saints affirm it as the beginning of the Restoration, others see it as an ever-growing fish tale. The multiple accounts of the First Vision vary in detail, with Joseph Smith’s earliest written account (1832) lacking some of the elements found in his later accounts. However, some of these elements—particularly the ­appearance of God the Father as part of the First Vision experience—are laced throughout Joseph Smith’s translation of the Bible. These historical threads ultimately culminate in his translation of Psalm 14, which weaves together many of the elements supposedly lacking in Smith’s earliest account of the First Vision. But why bring these threads together in Psalm 14? What was its connection with his First Vision? A basic comparison of Psalm 14 with elements of the First Vision shows that elements of this psalm are found in the background of the vision, as Joseph Smith narrated it, and even in the words of Deity spoken within the vision itself.

Click here to view the complete article

How do the First Vision accounts compare on the subject of Joseph's motivation for praying?

Summary of themes

• Between the ages of 12 and 15 Joseph Smith became exceedingly distressed about his personal sins and mourned over them. He became seriously concerned about the welfare of his soul and so he searched the scripture for information on that topic.
• He both marveled and grieved that his acquaintances who belonged to various Christian denominations did not act in accordance with what was found on the pages of the Bible.
• His study of the New Testament led him to the conclusion that all the Christian denominations with which he was acquainted had apostatized from the true gospel of Jesus Christ.
• Joseph pondered the darkness that pervaded the minds of mankind and its resultant wickedness and abominations - and he mourned for the sins of the world.
• He also thought about the "contentions and division" among men [see - revival mentioned in the 1832 text].
• Joseph believed from his personal observation of created objects and entities that God did indeed exist.
• He also believed the scriptures that taught God was an eternal Being who was all powerful and everywhere present, who was no respecter of persons, who was a God of law and did not change over time, and wanted mankind to worship Him in truth.
• When Joseph Smith "considered all these things" he prayed to the Lord and received his First Vision.

It is clear from a consultation of the 1832 text that Joseph Smith's desire to be forgiven of his personal sins was NOT the only motivation for his prayer in the wilderness. He prayed (as he explicitly states) because of "all" of the things he mentions - including the desire to worship God in truth; according to His laws (which Joseph did not believe was the case among any of the Christians denominations that he knew of).

Patterns within documents

The 1832 textual pattern of (1) desire to prepare for eternity / worship God in truth and (2) desire for forgiveness of personal sins can be detected in subsequent First Vision recitals, demonstrating that there is no change in his declared motive over time. The confusion of the critics on this issue arises when they do not see exact matches in themes across documents or insist that every detail of the story be present in every text that relates it.

1832 (Smith)

my mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul . . . . my mind become excedingly distressed for I became convicted of my sins . . . . when I considered all these things and that that Being seeketh such to worship Him as worship Him in spirit and in truth therefore I cried unto the Lord . . . . He spake unto me saying, 'Joseph my son, thy sins are forgiven thee.'

1834 (Cowdery/Smith)

Joseph Smith had a "determination to know for himself of the certainty and reality of pure and holy religion . . . . [but he also] call[ed] upon the Lord in secret for a full manifestation of divine approbation, and . . . to have an assurance that he was accepted of Him." Joseph is classified in this text among the "humble, penitent sinner."

1835 (Smith)

being wrought up in my mind, respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right . . . being thus perplexed in mind I retired to the silent grove and bowed down before the Lord . . . . He said unto me, 'Thy sins are forgiven thee.'

1838 (Smith)

how to act I did not know and unless I could get more wisdom than I then had, would never know . . . . My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join. . . . many other things did He say unto me which I cannot write at this time [INDIRECT REFERENCE TO FORGIVENESS OF SINS?]

1840 (Pratt)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way, to prepare himself, was a question, as yet, undetermined in his own mind. He perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same. . . . He was informed that his sins were forgiven

1842 (Smith)

I began to reflect upon the importance of being prepared for a future state, and upon enquiring the plan of salvation I found that there was a great clash in religious sentiment . . . . considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully [FORGIVENESS OF SINS IS NOT MENTIONED]

1842 (Hyde)

[Joseph] began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way to prepare himself, was a question, as yet, undetermined in his own mind; he perceived that it was a question of infinite importance. . . . [The two personages] told him that his prayers had been answered, and that the Lord had decided to grant him a special blessing. [Is this a veiled reference to fogiveness of sins? We recall that Hyde utilized information straight from Pratt's account]

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 251–252. ( Index of claims )

Religious confusion

"by searching the scriptures I found that mankind did not come unto the Lord"

...and by searching the scriptures I found that mand mankind did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament...

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Did Joseph Smith decide that all churches were wrong before he received the First Vision?

Introduction to Criticism

Critics claim that there is a contradiction between the 1832 account of Joseph Smith's First Vision and the rest of his first-hand accounts. They also claim that the same contradiction occurs internally in the 1838 account. It is alleged that Joseph Smith concluded prior to going to the grove of trees to pray that all the denominations on the earth were false. This supposedly contradicts the 1835 and 1838 accounts in which Joseph expresses doubt as to which Church was true prior to going to the grove.

In his 1832 history, Joseph Smith said:

I found [by searching the scriptures] that mankind did not come unto the Lord but that they 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

In his 1835 account, Joseph Smith said, "I knew not who [of the denominations] was right or who was wrong."

In his 1838 account of the Vision, Joseph writes:

9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.

10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be aright, which is it, and how shall I know it?

18 My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join.

19 I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: "they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof."

The 1832 account then, according to some critics, contradicts the 1835 and 1838 account in that Joseph had already determined before seeing God and Jesus that there was no true Church and thus the only motive for going to the grove in the 1832 account would be to obtain a forgiveness of sins and not to find the true Church.

Author J.B. Haws describes the criticism as it relates to the 1838 account specifically:

Here is the essence of that trouble, as some have seen it. In Joseph’s 1838–39 dictated account (the account that would eventually find its way into the LDS Church’s canon as the official Joseph Smith—History), he described his youthful confusion about the competing religious sects that he encountered in these words: "In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together?" (Joseph Smith History 1:10). According to this narrative, it seems that fourteen-year-old Joseph had already considered the possibility that all churches could be "wrong together." Yet only eight verses later (by the account’s current scriptural format), Joseph reported what seems like surprise in response to the divine injunction that he must join no church, "for they were all wrong"—and "it had never entered into [his] heart that all were wrong" (JS—H 1:18–19). But didn’t we just read that the "all were wrong" possibility had entered his heart in verse 10? Why such an apparently careless and contradictory oversight in the narrative?^[16]

Critics claim that this is a contradiction and evidence that the First Vision story evolved over time.

Such a claim is a false dilemma, as we will now see.

Response to Criticism

Forgiveness of Sins = Finding the Right Church

Historian Christopher Jones has observed that Joseph Smith's 1832 account (and indeed much of his other three accounts) are shaped as Methodist conversion narratives. Within Methodism (and indeed the broader religious culture of Joseph Smith's day), finding forgiveness of sins and joining the right Church rode in tandem. You receive forgiveness of sins by joining the right Church. If you don't follow the correct, "biblical" doctrine then you can't receive such forgiveness.^[17] In the case of Joseph Smith, he receives forgiveness of sins and is told not to join any church. Thus even if Joseph's main emphasis is forgiveness of sins in the 1832 account, that doesn't mean he's not talking about what Church is true.

A close reading of The 1832 and 1838 Accounts of Joseph Smith's First Vision, Matthew 15:8-9, and JST Psalm 14

Those critics who claim that Joseph is only speaking about the forgiveness of sins in the 1832 account are ignorant of the larger historical context under which the 1832 account was written (documented by Jones) and also fail to take notice of important scriptural passages quoted near the end of the account. Speaking about the condition of the world, Christ, speaking to Joseph, echoes Matthew 15:8-9:

the world lieth in sin and at 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 thir 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

'[T]hat which hath been spoken by the mouth of the prophets and Apostles' might easily refer to an apostasy and restoration.

Some may counter that this only refers to corrupt people and not corrupt churches or religions. Going back to the passage from the 1832 account cited above, one reads "the world lieth in sin and at this time and none doth good no not one..." This phrase ('and none doeth good no not one') is echoed in a few scriptural passages (Psalm 53: 3; Romans 3: 10, 12; Moroni 7:17) but for our purposes we will highlight one of these occurrences in JST Psalm 14:2. The Church still describes this passage in its heading as lamenting "the loss of truth in the last days[.]" The passage "looks forward to the establishment of Zion." The italics represent edits made by Joseph Smith to the text:

Joseph Fielding McConkie said, 'The JST rendering of this Psalm reads like another account of the First Vision.'^[18]

The late Matthew Brown suggested that Joseph's translation of Psalm 14 took place 'shortly after late July 1832.'^[19] He even goes so far to say that 'the JST Psalm 14 text may have served as a prototype of sorts for the composition of the 1832 historical document.'^[20]

"The 1838-39 account’s mention of 'corrupt professors' seems to be reflected in the JST’s 'their teachers are workers of iniquity.' . . . JST Psalm 14:2-4 features 'all these who say they are [the Lord’s]' being rejected by the Lord due to them having 'gone aside,' 'become filthy,' and 'none of them…doing good.' And this is laid at the feet of 'their teachers' who 'are workers of iniquity.'"^[21] This use of Psalm 14 to be explanatory for Joseph's use of no one doing good is strengthened by the fact that Psalm 14 is quoted specifically earlier in the 1832 account ("And when I considered upon these things my heart exclaimed, 'Well hath the wise man said, It is a fool that saith in his heart there is no God.'")

Thus, to summarize again, those who don't do good are all people and this is caused by false teachers teaching incorrect doctrine. Under this understanding, the 1832 account of Joseph Smith's First Vision is giving implicit credence that Joseph was indeed seeking to know from God which Church to join because the teachers of other denominations had become corrupt.

Never Entered Into My Heart

Author Jim Bennet describes one approach that a person can take while seeking to reconcile this with their faith and that is to focus interpretation on the phrase "entered into my heart":

The key phrase is "entered into my heart."

We can have confidence in what Joseph means by this because it is not the only time he uses variations of this phrase. Here’s what he says about his experience reading James 1:5.

Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. [JSH 1:12, emphasis added]

This is a phrase Joseph uses to describe something more powerful than mere intellectual assent. He’s describing a spiritual experience, where the feelings of the heart complement and contribute to clarity of mind. It’s a concept that shows up in the Doctrine and Covenants, too:

Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.

Now, behold, this is the spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground. [D&C 8:2-3, emphasis added]

Joseph had clearly considered the possibility all churches were in error in verse 10 (and in the 1832 account,) but the idea hadn’t really sunk in – i.e. entered into his heart – until after verse 18.

I think all of us have had this experience – things happen that we choose not to believe. Even when we have solid information, we don’t allow our intellectual knowledge to become wisdom and "enter into our hearts." He’s describing the very human process of denial, much like Amulek from the Book of Mormon, who once said of his own testimony, "I knew concerning these things, yet I would not know." (Alma 10:6)

Make up your mind, Amulek! Did you know or didn’t you know?! That’s a direct contradiction!

In the case of "Forgiveness of Sins v. Which Church is True,"... Joseph was preoccupied with what he needed to do to prepare to meet God. You see that in all of Joseph’s firsthand accounts.

"[M]y mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul," he wrote in 1832. "I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces;" he wrote in 1835. "My mind was called up to serious reflection and great uneasiness... my feelings were deep and often poignant... What is to be done?" he wrote in 1838. "I began to reflect upon the importance of being prepared for a future [i.e. eternal] state," he wrote in 1842. These are different words, to be sure, but there’s no mistaking the commonality of their underlying meaning. I believe that all these accounts show that Joseph’s deepest desire was to know what he had to do to be saved. That was the one and only item on his agenda in the Sacred Grove.

The question he asked, then, about which church he should join tells us about young Joseph’s theological assumptions. It’s clear in all accounts that salvation and church membership were inextricably linked in his mind. Even in 1832, where he doesn’t specify what question he asked the Lord before his sins were forgiven, he goes on at great length about his concern for the error he sees in all the churches.The possibility that a church might not be necessary doesn’t seem to occur to Joseph, nor would it have been likely to occur to anyone in the early 19th Century. Christ without a church in 1820? Who could imagine such heresy? Certainly not an illiterate farmboy who, at that point, had no inkling what the Lord had in store for him.

In Joseph’s mind, "which church is the right one" and "how can I get my sins forgiven" were variations on the same theme, and only minor variations at that. Rather than show inconsistency, the two accounts are remarkably united in their depiction of Joseph’s concern for his soul and his assumptions about what was necessary to save it.

So with that understanding, the apparent contradiction about whether or not he had decided that all the churches were wrong prior to praying becomes far less problematic. The 1832 account spends more time detailing the specific problems with all the churches than the 1838 account, indicating that Joseph still believed in the importance of joining a church to gain access to the Atonement. True, he doesn’t explicitly say that any church membership is necessary, but he didn’t have to – those reading his account in the 19th Century would have had the same assumptions, and neither Joseph nor his audience would have even considered the modern/post-modern idea of an effectual Christian life outside the boundaries of organized religion. Even if all the churches were wrong to one degree or another, surely Joseph would still have felt it necessary to join the best one... ^[22]

For I Supposed that One of Them Were So

Speficially addressing the passages from JS History 1: 10 and 18, J.B. Haws wrote:

In a draft of Joseph Smith’s history that was written sometime in 1840–41 by scribe Howard Coray (but only essentially rediscovered in the Church’s archival holdings in 2005), the corresponding passage reads differently:

Joseph Smith—History 1:18–19

I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. I was answered that I must join none of them, for they were all wrong . . .

Howard Coray’s 1839–41 history (labeled Draft 3 in Histories, Volume 1 of The Joseph Smith Papers)

I asked the Personages who stood in the light; Which of the sects were right. (for I supposed that one of them were so.) and which I should join. I was answered "join none of them; they are all are wrong . . ."

Coray’s version suggests that Joseph still "supposed"—still believed, still considered it most likely—that one of the sects was right, even if he had considered the possibility that such was not the case. Thanks to the careful editorial scrutiny of The Joseph Smith Papers scholars, it is apparent that Coray’s draft was written after the draft of Joseph Smith’s history (labeled Draft 2 in the handwriting of James Mulholland) that was eventually published in the Times and Seasons and then the Pearl of Great Price. The Joseph Smith Papers volume editors note that, "for whatever reason," Joseph Smith chose that Draft 2 (Mulholland) version for eventual publication, even though there is evidence to suggest that Coray transcribed as Joseph "read aloud from Draft 2 in the large manuscript volume, directing editorial changes as he read." With that background in mind, the parallel phrases above suggest an affinity of sentiment, such that the phrase "it had never entered into my heart" meant, essentially, "I [still] supposed one of them were [right]"—which reinforces the reading that Joseph held out hope in his heart that he would be pointed to the true denomination.^{[16]:99–100}

Looking at Antecedents

Haws describes another way to view both the 1832 account and 1838 account:

One minor drawback in reading Joseph Smith’s history in its current scriptural format is that the verse divisions might inadvertently separate his thoughts too starkly. Because of that potential challenge, the second possibility proposed here is that the contradiction between verses 10 and 18 might simply be a question of antecedents in verse 10. Thus one final alternate reading (and reconciliation) of those verses becomes clearer in the paragraph format of the Draft 2 (Mulholland) manuscript version of Joseph Smith’s history. In what is now verse 9 in the Pearl of Great Price version, Joseph describes the furious activity of three named denominations: the Presbyterians, the Baptists, and the Methodists. Those were the major players in the religious competition that was all around him in that region of New York. And those three groups preached, importantly, distinct soteriological visions of Christianity. If, however, verse 10 is not seen as completely separate from verse 9, then we might understand Joseph’s questions as being much more specific.

Here is how the passage appears in Draft 2 (Mulholland) of Joseph Smith’s history:

My mind at different times was greatly excited for the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all their powers of either reason or sophistry to prove their errors, or at least to make the people think they were in error. On the other hand the Baptists and Methodists in their turn were equally Zealous in endeavoring to establish their own tenets and disprove all others.

In the midst of this war of words, and tumult of opinions, I often said to myself, what is to be done? Who of all these parties are right? Or are they all wrong together? and if any one of them be right which is it? And how shall I know it?

Read in that way, new attention to the determiners and pronouns might be in order. Which of all of these parties—that is, the Presbyterians, Baptists, or Methodists—is right? Or are they—Presbyterians, Baptists, Methodists— all wrong together? If any of them—Presbyterians, Baptists, Methodists—be right, which is it? It seems reasonable to conclude that Joseph wondered not about the possibility that there was no true religion on the earth, but only that the principal religions represented in his area might all be wrong. Hence, his crucial question—his "object in going to enquire of the Lord"— was "to know which of all the sects was right," and perhaps it was the subsequent instruction to join no sect anywhere ("for they were all wrong") that would have been surprising; in that case, this latter possibility was the one that had never entered into his heart.

Again, this is only suggested as one way to read the text—but it is one that also seems to fit with a telling line in the earliest known written account of the First Vision, one from 1832 that Joseph Smith partly dictated and partly wrote. The key is something he stated about personal familiarity:

In that 1832 history, Joseph wrote in his own hand:

At about the age of twelve years my mind become seriously [impressed] with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of differant denominations led me to marvel exceedingly for I discovered that <they did not adorn> instead of adorning their profession by a holy walk and Godly conversation agreeable to what I found contained in that sacred depository this was a grief to my Soul . . .

The fact that his conclusions were based on an "intimate acquaintance with those of differant denominations" should not be overlooked. His subsequent recollections do seem to reflect an expanded understanding of a broader apostasy: "by searching the scriptures I found that mand <mankind> did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament." Yet his choice of words ("no society or denomination") and his declaration that "I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy" seem to reflect his discouragement with his local options and his growing assurance that only divine intervention could help him transcend that confusion.

It may, then, have been the sheer universality of the apostasy ("join none of them") that had not entered into his heart. It may have been Joseph Smith’s original hope and assumption, as expressed in the Howard Coray draft, that "one of them were" right, even if he had considered the theoretical possibility that the three denominations with which he had "intimate acquaintance" were all "wrong together" and that he would have to seek a religious home among another, less familiar one of "all the sects."^{[16]:101–102}

Getting Rid of Any Doubt

If you had come to the conclusion that mankind has apostatized from the true faith, and you suddenly found Jesus standing in front of you, wouldn't you ask Him if any of those churches was the correct one? Or would you simply tell Him, "never mind, I already figured it out for myself"?

Simply Misremembering

Could it be that Joseph simply misremembered? Why must one automatically have to be assumed that he was simply embellishing the story?

Conclusion

There are several interpretive possibilities for the supposed discrepancies between the accounts. Is it possible that Joseph Smith contradicted himself? Certainly. But it only remains just that: a possibility—one interpretive option among others. If we presume that Joseph was lying, our hostile reading will lead us to pick this option. If we grant that Joseph might be telling the truth, the other options will not be summarily rejected.

How could Joseph Smith come to the conclusion that all churches were wrong on his own?

Joseph was in doubt as to what his duty was regarding joining a church

The answer to this apparent contradiction lies in a detailed examination of relevant texts. It is important to first compare Joseph Smith’s November 1832 text (which is in his own handwriting) with a newspaper article printed earlier that same year which refers to the Prophet’s inaugural religious experiences.

1832 (February): "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" (Fredonia Censor).

1832 (November): "my intimate acquaintance with those of different denominations . . . . by searching the scriptures I found that mankind did not come unto the Lord but that they 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" (handwritten account by Joseph Smith).^[23]

Joseph Smith concluded that none of the denominations with which he had acquaintance was built upon the New Testament gospel

When both of these texts are taken into consideration the following storyline suggests itself: Joseph Smith had come to the conclusion, through personal scripture study, that none of the denominations WITH WHICH HE HAD AN INTIMATE ACQUAINTANCE was built upon the New Testament gospel. He prayed for guidance because he was "in doubt what his duty was." This doubt is obliquely referred to again in Oliver Cowdery’s February 1835 Messenger and Advocate partial First Vision recital where he said that because of the religious excitement the Prophet had "determination to know for himself of the certainty and reality of pure and holy religion."^[24]

Doubt is present again in the Prophet’s November 1835 diary entry: "I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequences."^[25] So the conclusion this fourteen-year-old boy had reached through personal scripture study did not altogether solve his dilemma. In fact, in the May 1838 account he clarifies that because of his youth and inexperience in life he could not make an absolute decision with regard to this matter: "it was impossible for a person young as I was and so unacquainted with men and things to come to any certain conclusion who was right, and who was wrong"; "I often said to myself, what is to be done? Who of all these parties are right? Or, are they all wrong together? If any one of them be right which is it, and how shall I know it?"; "if any person needed wisdom from God I did, for how to act I did not know, and unless I could get more wisdom than I then had [I] would never know."

Joseph wanted to know which of the many hundreds of denominations on earth was the correct one

Orson Pratt’s 1840 First Vision account helps to explain why the ‘Joseph-decided-every-existing-church-was-wrong’ theory cannot possibly be valid. Elder Pratt reports, "He then reflected upon the immense number of doctrines now in the world which had given rise to many hundreds of different denominations. The great question to be decided in his mind was—if any one of these denominations be the Church of Christ, which one is it?" This expansive view is reflected in the Prophet’s 1838 account. There he states, "My object in going to enquire of the Lord was to know which of all the sects was right that I might know which to join. No sooner therefore did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong) and which I should join."

"I cried unto the Lord for mercy"

...therefore I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy and the Lord heard my cry in the wilderness...

Why does Joseph Smith state in his 1832 First Vision account that he was in his "16th year" of age?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

Joseph's 1832 account states the "16th year" of his age in the handwriting of Frederick G. Williams

In Joseph Smith's 1832 First Vision recital he said that he was "in the 16th year of [his] age" when the manifestation took place but in all other accounts in which he mentions his age, he was in his "fifteenth year."

• Is this evidence that the Prophet's story evolved over time, and was thus a fabrication to begin with?

The only First Vision account that provided a different age was the 1832 account written in Joseph Smith's own handwriting. In 1832, 12 years after the First Vision, Joseph wrote, "we were deprived of the bennifit of an education suffice it to say I was mearly instructid in reading and writing and the ground rules of Arithmatic which constuted my whole literary acquirements."

Although the portion of Joseph's 1832 history is in his own handwriting, the text insertion of "in the 16th year of my age" was in the handwriting of Frederick G. Williams, Joseph's scribe. It is likely that Joseph's dating schemes were slightly off when he dictated his age to Williams, many years afte the fact. There is nothing nefarious in Joseph Smith correcting his own slight mathematical miscalculations.

Two years later, Oliver Cowdery had Joseph's 1832 history in his possession when he began publishing history of the Church in late 1834 in the Latter-day Saints' Messenger and Advocate. Oliver clearly established Joseph's age as 14 ("the 15th year of his life") during the period of religious excitement (although Oliver ultimately never described the actual First Vision at this time). Once the date of the First Vision was correctly established it remained steady throughout all subsequent recitals as the "15th year" or "age 14."

Are the ages stated in Joseph's accounts of the First Vision "all over the place?"

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

All other accounts except the 1832 one state Joseph's age as 14 or that he was in his "fifteenth year"

The ages are not, as one critic states, "all over the place." ^[26] The only account produced by Joseph Smith that indicated a different age was the 1832 account (age 15 rather than 14, based upon a text insertion above the line by Frederick G. Williams after Joseph had already written his account). All remaining accounts indicate age 14 (the "15th" year).

The only account showing a different age is the 1832 account, which states age 15 rather than 14

In the 1832 account, Frederick G. Williams inserted the "in the 16th year of my age" above Joseph's text after Joseph had already written it. (See: "History, circa Summer 1832," The Joseph Smith Papers)

In the 1832 history, the farther back in time Joseph Smith goes, the more inexact Joseph's dating scheme becomes

The 'one-year-off-the mark' dating anomaly of the 1832 First Vision account can best be understood by taking a look at all of the dates and time frame indicators that are provided within the document. It can then be seen that the farther back in time Joseph Smith goes, the more inexact his dating scheme becomes.

Notice that the date of the First Vision is an above-the-line insertion in the handwriting of Frederick G. Williams, meaning that it was not placed in the text initially but was added at a later time than the creation of the main text.

(17 years back in time)

"at the age of about ten years my father Joseph Smith Sr. moved to Palmyra" [23 Dec. 1815 – 23 Dec. 1816]

(15 years back in time)

"At about the age of twelve years my mind become seriously impressed" [23 Dec. 1817 – 23 Dec. 1818]

(12 years back in time)

"from the age of twelve years to fifteen I pondered many things in my heart" [23 Dec. 1817 – 23 Dec. 1821]

"while in <the> attitude of calling upon the Lord <in the 16th year of my age> a pillar of fire" [23 Dec. 1820 – 23 Dec. 1821]

for many days

about that time

after many days

(7 years back in time)

when I was seventeen years of age I called again upon the Lord . . . [and an] angel [appeared]. . . . it was on the 22d day of Sept. AD 1822

(5 years back in time)

the plates [I] obtained them not until I was twenty one years of age

in this year I was married . . . 18th [of] January AD 1827

on the 22d day of Sept of this same year I obtained the plates

in December following we moved to Susquehanna

Joseph Smith: "I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements"

We should carefully note that Joseph Smith correctly stated that he was "seventeen years of age" when the angel Moroni appeared to him on 22 September 1823, he got the time of that manifestation wrong by one year. A clue as to why this incorrect date was placed by the Prophet in this historical account can be found right in the 1832 document itself. Near the beginning of the narrative Joseph writes: "being in indigent circumstances [we] were obliged to labor hard for the support of a large family having nine children. And as it required the exertions of all that were able to render any assistance for the support of the family therefore we were deprived of the benefit of an education. Suffice it to say [that] I was merely instructed in reading and writing and the ground <rules> of arithmetic which constituted my whole literary acquirements". Elder Orson Pratt once asked rhetorical questions of the Prophet to illustrate his meager level of formal education: "Had you been to college? No. Had you studied in any seminary of learning? No. Did you know how to read? Yes. How to write? Yes. Did you understand much about arithmetic? No. About grammar? No. Did you understand all the branches of education which are generally taught in our common schools? No." (Journal of Discourses, 7:220-21). And when Elder Pratt wrote specifically about the First Vision he was even more specific about the level of the Prophet's math skills, saying that he had "a very limited understanding of the elementary rules of arithmetic." (Orson Pratt, An Interesting Account of Several Remarkable Visions [Edinburgh, Scotland: Ballantyne and Hughes, 1840],—-).

In the 1838 history, Joseph got the year of his own brother's death wrong

The 1832 history is not the only one where the Prophet made a dating mistake that was one year off the mark. He did the same thing when he created the 1838 Church history, but this time he got the year of his own brother's death wrong. He erroneously remembered that it was 1824 instead of 1823. The significant thing about this particular dating blunder is that four years after the Prophet recorded the initial information he came to the realization that it was not correct and had his scribe, Willard Richards, make the appropriate adjustment. Perhaps the problem with the date was brought to the Prophet's attention by a member of his own family after the information had been printed and made available for public perusal [publication in May 1842; correction in December 1842].

Initial Manuscript Record (2 May 1838)

Alvin (who is now dead)

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin.

Publication ( 15 March 1842 / 2 May 1842)

Alvin, (who is now dead) (Times and Seasons, vol. 3, no. 10, 15 March 1842, 727).

In the year eighteen hundred and twenty-four my father's family met with a great affliction by the death of my eldest brother Alvin. (Times and Seasons, vol. 3, no. 13, 2 May 1842, 772).

Post-Publication Manuscript Correction (2 December 1842)

Alvin (who <died Nov. 19th: 1823 in the 25 year of his age.> is now dead) [the last three words are stricken out]

In the year Eighteen hundred and twenty four my fathers family met with a great affliction by the death of my eldest brother Alvin. [this year designation was not corrected by Willard Richards - whose editorial additions and notes end before this point in the manuscript]

A similar type of dating correction scenario, as mentioned above, may have taken place in connection with the 1832 history. Oliver Cowdery claimed that he had the Prophet's help in creating his December 1834 Church history article and despite the fact that he had the erroneously-dated 1832 document sitting in front of him [see paper on this subject] he provided the correct year for the Prophet's First Vision - "in the 15th year of his life" (i.e., between 23 December 1819 and 23 December 1820). And just nine months later the Prophet himself was telling a non-Mormon that the First Vision took place when he was "about 14 years old" (Joseph Smith diary, 9 November 1835).

Is there a case where Joseph stated that his age was 17 rather than 14 at the time of the First Vision?

Pearl of Great Price Central, Joseph Smith - History Insight #8: How Old was Joseph Smith at the Time of the First Vision?

Some critics think so: One case in which the age in an 1835 account was mistakenly stated as age 17

An image from "mormoninfographics" is in circulation on the internet which mistakenly states that Joseph claimed that he was age 17 when the First Vision occurred. However, this was a misreading of Joseph Smith's 1835 journal entry, which clearly states that Joseph was age 14 at the time of the first vision, and age 17 at the time of Moroni's visit.

An anti-Mormon "mormoninfographic" which attempts to demonstrate that the ages of the first vision accounts are different. Since this was posted, the owner of "mormoninfographics" acknowledged and corrected this mistake by removing all of the ages from this particular graphic. ^[27]

Why is Joseph Smith's struggle with Satan not mentioned in the 1832 account of the First Vision?

Joseph Smith says in the official Church history account of the First Vision that directly before the theophany occurred he had a struggle with Satan, but this struggle is not mentioned in his 1832 recital of the experience

Is this evidence that this visionary tale evolved over time by becoming more dramatic and elaborate?

The 'struggle' motif is absent from the first known self-written account of the Prophet's visionary experience (1832) but it is also absent from his self-written Wentworth Letter account (1842). It is clear from the available documentary evidence that the Prophet did not feel constrained by the arbitrary rule of his modern critics that he must include every aspect of his First Vision story in every single retelling of it, and no reasonable person should be bothered that he doesn't.

The following timeline displays the 'struggle' material found in First Vision recitals that were produced during the Prophet's lifetime. The corresponding text from the 1832 document is also provided for purposes of comparison.

It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it

Several observations about the information presented below may prove useful.

• It is obvious that Joseph Smith did not mention the 'struggle' element of the First Vision story every time he rehearsed it - even after the official Church history account was written down (1838) and published (1842). He opted not to speak about that aspect of the story in the Wentworth Letter (1842), in a speech given before the Saints at the Nauvoo Temple (1843), and also when he conducted an interview with a non-Mormon newspaper editor (1843). Yet, he did briefly refer to that part of the story in a subsequent private conversation with a convert (1844).

• A careful comparison of texts indicates that the Prophet's Wentworth Letter was likely constructed by utilizing the content of Orson Pratt’s Interesting Account pamphlet.^[28] But even though Elder Pratt’s account refers directly to the 'struggle' theme, Joseph Smith chose not to include it within the Wentworth Letter.

• Even after Joseph Smith revealed details about his 'struggle' with the Adversary he did not include some of them in subsequent accounts. For instance, in 1835 he told of hearing somebody walking up behind him but this detail didn't ever appear again in the known recitals. Gathering darkness and the dread of sudden destruction are mentioned in the official 1838 rendering of events but then it disappears and is not seen in any later sources which were produced during the Prophet's lifetime.

September–November 1832

I cried unto the Lord for mercy. . . and while in the attitude of calling upon the Lord . . . a pillar of fire [or] light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the Spirit of God.

9 November 1835

I called on the Lord for the first time in the place above stated, or in other words, I made a fruitless attempt to pray. My tongue seemed to be swollen in my mouth, so that I could not utter. I heard a noise behind me like some one walking towards me. I strove again to pray, but could not. The noise of walking seemed to draw nearer. I sprang upon my feet and looked round, but saw no person or thing that was calculated to produce the noise of walking. I kneeled again, my mouth was opened and my tongue loosed. I called on the Lord in mighty prayer. A pillar of fire appeared above my head, which presently rested down upon me and filled me with unspeakable joy.

2 May 1838

I kneeled down and began to offer up the desires of my heart to God, I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me and had such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin but to the power of some actual being from the unseen world who had such a marvelous power as I had never before felt in any being, just at this moment of great alarm I saw a pillar of light exactly over my head above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound.

September 1840

He therefore, retired to a secret place in a grove, but a short distance from his father's house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind, and he was enabled to pray in feverency of the spirit, and in faith. And while thus pouring out his soul, anxiously desiring an answer from God, he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. He continued praying, while the light appeared to be gradually descending towards him.

June 1841

He, therefore, retired to a secret place, in a grove, but a short distance from his father's house, and knelt down and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him. The adversary benighted his mind with doubts, and brought to his soul all kinds of improper pictures and tried to hinder him in his efforts and the accomplishment of his goal. However, the overflowing mercy of God came to buoy him up, and gave new impulse and momentum to his dwindling strength. Soon the dark clouds disappeared, and light and peace filled his troubled heart. And again he called upon the Lord with renewed faith and spiritual strength. At this sacred moment his mind was caught away from the natural objects with which he was surrounded, and he was enwrapped in a heavenly vision.

1 March 1842

I retired to a secret place in a grove and began to call upon the Lord, while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision.

11 June 1843

he went into the grove & enquired of the Lord which of all the sects were right.

29 August 1843

I kneeled down, and prayed, saying, O Lord, what Church shall I join? Directly I saw a light.

24 May 1844

Went into the Wood to pray, kneels himself down, his tongue was close[d,] cleave[t]h to his roof—could utter not a word, felt easier after awhile—saw a fire toward heaven came near and nearer. . . . the fire drew nigher, rested upon the tree, enveloped him[, and] comforted [him].

Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Why does Joseph Smith's 1832 account of the First Vision not mention two personages?

Although the 1832 account does not specifically indicate that the Father appeared, He is mentioned

The theophany portion of the 1832 account does not specifically indicate that the Father appeared to Joseph Smith together with Jesus Christ. The relevant text (in its original form) reads as follows:

a piller of fire light above the brightness of the sun at noon day c[a]me 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 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.^[29]

Even though the Savior makes a direct reference to the Father there is no indication in this portion of the 1832 document that God appeared to Joseph Smith alongside His Son.

The same pattern exists in the Book of Mormon with Lehi's vision of God on His throne

This type of pattern is seen in the Book of Mormon, translated in 1829: The Book of Mormon begins (1 Nephi 1꞉8-10) with Lehi's vision of God on His throne. One [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both God the Father and Christ.

Is there any reference to God the Father being present in Joseph Smith's 1832 account?

Pearl of Great Price Central, Joseph Smith - History Insight #9: Did Both the Father and the Son Appear to Joseph Smith in the First Vision?

A significant phrase in the introductory paragraph is associated with the First Vision: "receiving the testimony from on high"

There is a very significant phrase located in the introductory paragraph of the Prophet's historical narrative. There he indicates that the 1832 document is . . .

A History of the life of Joseph Smith Jr. an account of his marvilous experience and of all the mighty acts which he doeth in the name of Jesus Ch[r]ist the son of the living God of whom he beareth record and also an account of the rise of the church of Christ in the eve of time according as the Lord brough<t> [it] forth and established [it] by his hand <firstly> he receiving the testamony from on high secondly the ministering of Angels thirdly the reception of the holy Priesthood by the ministring of Aangels to adminster the letter of the Gospel—<—the Law and commandments as they were given unto him—>and the ordinencs, forthly a confirmation and reception of the high Priesthood after the holy order of the son of the living God.

This paragraph not only introduces the document with a heavy emphasis on the Son of God but it also chronologically outlines four inaugural events of the Restoration.

FIRST: Reception of "the testimony from on high"—First Vision

SECOND: The "ministering of angels"—Moroni visitations

THIRD: Reception of the Holy Priesthood to administer the letter of the gospel—Aaronic priesthood

FOURTH: Reception of the High Priesthood after the order of the Son—Melchizedek priesthood

This 1832 phraseology corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove

The significant phrase in the introductory paragraph is the one associated with the First Vision—"receiving the testimony from on high" (spelling standardized). When this phrase is placed in conjunction with the Prophet's 1835 and 1838 accounts of the First Vision it becomes obvious that the 1832 phraseology closely corresponds with the words spoken by God the Father when He introduced His Son in the Sacred Grove.

(1832 ACCOUNT)

firstly . . . receiving the testimony from on high

(1835 ACCOUNT)

He [God the Father] testified unto me that Jesus Christ is the Son of God

(1838 ACCOUNT)

[He] said...This is my beloved Son

The Father's identification of Jesus Christ as His Son was His "testimony" of Him.

Critics have objected that—in their minds—the phrase "from on high" cannot be so easily equated with God the Father. But there is a sizable amount of corroborating evidence for this idea. Consider the following points of connection.

• 3 Ne. 11:3, 5-7 - between April and June 1828

The Father's voice . . . came out of heaven [i.e., 'from on high'] and testified of His Beloved Son.

• D&C 20:16 - April 1830

Joseph Smith stated, "the Lord God has spoken it; and we . . . have heard . . . the words of the glorious Majesty on high."

• Matthew, Mark, Luke, 1 Peter - between 8 March 1831 and 24 March 1832

There are five New Testament scriptures (which Joseph Smith would have been familiar with from his work on the JST) that have distinct parallels to the First Vision story. Jesus Christ's Old World disciples heard the Father's voice come "from heaven" (Mt. 3:17; Mk. 1:11; Lk. 3:22; 2 Pt. 1:17-18) [i.e, 'from on high'] or "out of the cloud" (Mt. 17:5) [i.e., 'from on high'] and in each of these instances the Father testified of His Son and employed the same phraseology that Joseph Smith said He utilized during the First Vision

• JST John 1:18/19 - between 20 November 1831 and 16 February 1832

And no man hath seen God at any time, except he [i.e., God the Father] hath borne record of the Son.

• 1832 First Vision account - between 22 September 1832 and 27 November 1832

receiving the testimony from on high

• D&C 93:15 - 6 May 1833

Mention is made of the Father's voice being heard "out of heaven."

• Patriarchal Blessing - 9 December 1834

When the Prophet received his Patriarchal Blessing on 9 December 1834 he was reminded by the Patriarch (his father) that during his "youth" he had "heard [God's] voice from on high."

Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account

This chronological evidence points to the conclusion that Joseph Smith appears to have equated the voice "from on high" with God the Father both before and after he penned his 1832 First Vision account.

"The Lord opened the heavens and I saw the Lord"

There is another line from the 1832 account that may be referring to two people:

I was filled with the spirit of God, and the Lord opened the heavens upon me and I saw the Lord

It has been argued that the seperation of "Lord" into two may be referring to the Lord God [i.e., the Father] and the Lord Jesus Christ. Three pieces of evidence can be used to argue for this interpretation.

• Evidence #1 - The separation of "Lord" is used in scripture in Psalm 110:1 to refer to two distinct, divine individuals. As John Welch and James Allen have argued, if David can do this, so can Joseph.^[30] This connection becomes more plausible when we realize that Joseph would have either recently been working on or completed Psalms in his Inspired Translation of the Bible at this time.

Some critics have taken issue with this evidence for the interpretation—claiming that since Psalm 110:1 was originally written in Hebrew with two different words for Lord (rendering "Lord" and "LORD" in all caps for the second mention) that the argument fails.^[31]

Robert S. Boylan has responded by showing how Psalm 110:1 is the most quoted, echoed, and/or alluded to passage in the New Testament which Joseph would have been working on revising in his Inspired Translation of the Bible. He then shows that the revelations in Doctrine and Covenants leading up chronologically to the publication of the history containing the 1832 account of Joseph’s vision deliberately echo that verse (Doctrine and Covenants 20:24; 49:5-6; 76: 20, 23). If Joseph were familiar with that verse close to the publication of the account by way of the Old and/or New Testament and as echoed in his revelations published in the Doctrine and Covenants, it seems reasonable to assume that he could have used that verse as a template for rendering his account of events surrounding the First Vision.^[32] This is even if one mention is capitalized and the other not. If the structure is deliberate and clear (and it appears so), then it seems odd to be upset that Joseph doesn't use capitals for the second "Lord" he writes about.

• Evidence #2 - The successive appearance of personages in other accounts (such as the 1835 account).

The 1832 account may be read to have a successive appearance of personages, one after the other. This is strengthened by the 1835 accounts mention of successive appearance. Further evidence of this in the 1832 account may be that Joseph was "filled with the spirit of God" before he mentions "the Lord".

• Evidence #3 - Joseph used "Lord" to refer to God and not just Jesus Christ in the 1832 account.

Some have argued that the 8 uses of Lord in the 1832 account all refer to Jesus Christ.^[33] There are at least three references that may be read otherwise:

A History of the life of Joseph Smith Jr. an account of his marvilous [sic] experience and of all the mighty acts which he doeth in the name of Jesus Christ the son of the living God of whom he beareth record and also an account of the rise of the Church of Christ in the eve of time according as the Lord brought forth and established by his hand.

A separation of "Christ" and "the Lord." This is able to be read with Christ or the Father as the Lord.

My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith, and there was no society or denomination that was built upon the gospel of Jesus Christ as recorded in the New Testament.

Joseph may be referring to coming to the Lord (i.e., the Father) and the gospel of Christ.

The third plausible evidence of the Father as Lord is the ending of the account:

My soul was filled with love, and for many days I could rejoice with great joy. The Lord was with me, but I could find none that would believe the heavenly vision. Nevertheless, I pondered these things in my heart.

The reference here is vague enough that it cannot be conclusively read one way or the othe—especially with the just-cited mention of the Lord.

Why did the Prophet construct the 1832 narrative in a manner such as to exclude explicit mention of the Father's appearance?

Analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations

Since it can be concluded from the above documentary evidence that Joseph Smith did indeed make an oblique reference to the appearance of the Father in his 1832 history the question becomes—Why did the Prophet construct the 1832 narrative in the manner that he did (so as to exclude explicit mention of the Father's appearance)? A careful analysis of the 1832 First Vision text reveals that it was deliberately constructed on the framework of many scriptural citations. The apostle Stephen's view of both the Father and the Son is clearly utilized by the Prophet in one section of the 1832 text but, more importantly, Joseph Smith told the actual theophany portion of this narrative in language that very closely corresponds to the apostle Paul's vision of Jesus Christ (Acts 26).^[34] .

The apostle Paul did not report that he saw the Father alongside the Son

On this reading, the Father is not explicitly mentioned as making an appearance in the theophany portion of the 1832 First Vision account because Joseph Smith patterned that part of his narrative after the vision of Jesus Christ experienced by the apostle Paul.

Paul did not report that he saw the Father alongside the Son, and so it is logical that this is the reason why Joseph Smith did not explicitly mention the Father's appearance in his text either. The Prophet's strong sense of connection with Paul's visionary experience is referred to by him right in his 1838 First Vision account. The context of this connection is the persecution experienced by both men for speaking publicly about a heavenly manifestation. Joseph Smith relates in his 1838 history that he was informed by a clergyman that his vision was "all of the devil." This piece of information may help to explain why the Prophet chose to couch his first known written account of his vision in heavy biblical language and imagery. He may have hoped that by doing this his story would have a better chance of being accepted amongst a populace that was steeped in biblical content.

Gospel Topics: "There are other, more consistent ways of seeing the evidence."

The Gospel Topics Essay touching on the first vision touches on another way of looking at the evidence. It focuses on the awkward repetition of the word "Lord" and how this may have been Joseph's perhaps uneducated way of stating the order of appearance of the personages:

Embellishment. The second argument frequently made regarding the accounts of Joseph Smith’s First Vision is that he embellished his story over time. This argument focuses on two details: the number and identity of the heavenly beings Joseph Smith stated that he saw. Joseph’s First Vision accounts describe the heavenly beings with greater detail over time. The 1832 account says, “The Lord opened the heavens upon me and I saw the Lord.” His 1838 account states, “I saw two Personages,” one of whom introduced the other as “My Beloved Son.” As a result, critics have argued that Joseph Smith started out reporting to have seen one being—“the Lord”—and ended up claiming to have seen both the Father and the Son.

There are other, more consistent ways of seeing the evidence. A basic harmony in the narrative across time must be acknowledged at the outset: three of the four accounts clearly state that two personages appeared to Joseph Smith in the First Vision. The outlier is Joseph Smith’s 1832 account, which can be read to refer to one or two personages. If read to refer to one heavenly being, it would likely be to the personage who forgave his sins. According to later accounts, the first divine personage told Joseph Smith to “hear” the second, Jesus Christ, who then delivered the main message, which included the message of forgiveness.10 Joseph Smith’s 1832 account, then, may have concentrated on Jesus Christ, the bearer of forgiveness.

Another way of reading the 1832 account is that Joseph Smith referred to two beings, both of whom he called “Lord.” The embellishment argument hinges on the assumption that the 1832 account describes the appearance of only one divine being. But the 1832 account does not say that only one being appeared. Note that the two references to “Lord” are separated in time: first “the Lord” opens the heavens; then Joseph Smith sees “the Lord.” This reading of the account is consistent with Joseph’s 1835 account, which has one personage appearing first, followed by another soon afterwards. The 1832 account, then, can reasonably be read to mean that Joseph Smith saw one being who then revealed another and that he referred to both of them as “the Lord”: “the Lord opened the heavens upon me and I saw the Lord.”

Joseph’s increasingly specific descriptions can thus be compellingly read as evidence of increasing insight, accumulating over time, based on experience. In part, the differences between the 1832 account and the later accounts may have something to do with the differences between the written and the spoken word. The 1832 account represents the first time Joseph Smith attempted to write down his history. That same year, he wrote a friend that he felt imprisoned by “paper pen and Ink and a crooked broken scattered and imperfect Language.” He called the written word a “little narrow prison.” The expansiveness of the later accounts is more easily understood and even expected when we recognize that they were likely dictated accounts—an, easy, comfortable medium for Joseph Smith and one that allowed the words to flow more easily.^[35]

Read the full article here.

Did any of Joseph's scribes ever say anything about Joseph's story of the vision changing over time?

Joseph's scribe Frederick G. Williams never mentioned anything about Joseph's story "evolving" over time

It is worthwhile to note that the scribe for the material which directly precedes and follows after the 1832 First Vision narrative—Frederick G. Williams—never mentioned anything about Joseph Smith's story evolving over time and becoming more elaborate with the so-called 'addition' of the Father.

Williams was a resident of Quincy, Illinois when the First Vision account which explicitly refers to the Father was published in Nauvoo, Illinois on 1 April 1842. It is known that Williams was with the Prophet in Nauvoo shortly before his death on 10 October 1842 but during the intervening six months there is no known objection from Frederick to the content of the printed text. Why not? Williams was the person who wrote down the words in the introductory remarks of the 1832 document that talk of Joseph Smith receiving "the testimony from on high" during the First Vision. And it is known that Frederick was accompanying four LDS missionaries who, in November 1830, were teaching the citizens of Painesville, Ohio that Joseph Smith had seen "God" personally (see the 1830 statement about seeing "God").

Williams was a member of the First Presidency of the Church on 9 November 1835 when Joseph Smith was teaching a non-Mormon that there were two personages who appeared during the First Vision (see Joseph Smith diary, 9 November 1835). Frederick probably never drew attention to a so-called 'discrepancy' between what Joseph Smith taught in 1832, 1835, 1838, and 1842 because he knew that there wasn't one; he knew that the words of the Father spoken during the vision were referred to right in the text that he had written down in 1832.

Joseph's scribe Oliver Cowdery never mentioned anything about Joseph's story changing

Oliver Cowdery is another person who was in a position to know if the Prophet's First Vision story had changed over time by the addition of the Father. But he never mentioned any such 'discrepancy'. Cowdery had possession of the 1832 First Vision account when he wrote and published a series of Church history letters in December 1834 and February 1835 and so he was fully aware of the explicit mention of Christ's appearance and he also would have known of the introductory remark which refers to "the testimony from on high" being delivered during this event. Cowdery became the Associate or Assistant President of the entire Church on 5 December 1834 (Encyclopedia of Mormonism, 1653), and thus he would have been in the highest office of Church authority when the Prophet was teaching about one year later that two personages appeared during the First Vision (Joseph Smith diary, 9 November 1835).

Even after both Fredrick G. Williams and Oliver Cowdery became disaffected with Joseph Smith, they never claimed his story of the First Vision had mutated or changed over time

Both Fredrick G. Williams and Oliver Cowdery had reason to feel animosity toward Joseph Smith and the Church since they were both excommunicated in the late 1830's. But neither of these men - even after their reinstatements into full fellowship - ever pointed to any 'creative editing' of the Prophet's First Vision story to sound more impressive and dramatic.

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), . John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) . ( Index of claims ) Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120–128. Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 154.( Index of claims ) Dan Vogel, "The Earliest Mormon Concept of God," in Line Upon Line: Essays on Mormon Doctrine, edited by Gary James Bergera, (Salt Lake City: Signature Books, 1989), 17–33. Watchman Fellowship, The Watchman Expositor (Page 3) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Was Joseph Smith's First Vision Vision set in heaven or on earth?

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration

a piller 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...

—Joseph Smith's 1832 account of the First Vision

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Some have seen a discrepancy between the location of Deity in the Prophet's 1832 and 1838 First Vision accounts. The 1838 version says that the Prophet saw two Personages standing in the air above the earth, within his proximity. But the 1832 version is not so clear—it seems to locate Deity in heaven.

Details about Joseph Smith's First Vision experience are best interpreted by taking all of the extant accounts into consideration. A myopic focus on a limited number of historical documents can only lead to misunderstanding of the past and a twisted sense of the message that the author is trying to convey.

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures

This so-called 'discrepancy' can be accounted for by the fact that Joseph Smith built his 1832 First Vision account using the framework of 47 biblical scriptures. And at this point in his manuscript he utilized Acts 7꞉55-56 to tell his story. It reads:

But [Stephen], being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

The Greek text that underlies the KJV translation says that Stephen looked into "heaven" (ouranos - 'the sky'; by extension: 'heaven'; also translated as 'air') and saw the "heavens" (the same Greek word - ouranos) opened. Thus, Stephen did not necessarily see Deity in their celestial abode - far beyond the confines of the earth - but rather standing above him in the air.

When Joseph Smith says in the 1832 First Vision account that he saw the Lord after the "heavens" (he uses the plural form) were opened he seems to be expressing the same idea that is found in the New Testament text.

Notice that the physical proximity of the Personages is established in the Prophet's 1835 recital: the pillar of fire can be physically seen in the air; the pillar of fire physically descends and rests upon Joseph; the pillar of fire has contact with physical objects that surround Joseph; two Personages are seen in the midst of this pillar of fire. Notice also that in the 1844 account the Prophet indicates that he could see with his natural eyesight the pillar "toward heaven", or up in the air. A glance at the 1840 account also shows that the phrase "in the heavens above" simply means "a considerable distance" up in the sky - it is not a reference to the celestial abode of Deity.

1832

• a pillar of fire light above the brightness of the sun at noonday came 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.

1835

A pillar of fire appeared above my head; which presently rested down upon me, and filled me with unspeakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed.

1838

I saw a pillar of light exactly over my head above the brigtness of the sun, which descended gradually until it fell upon me. . . . When the light rested upon me I saw two personages (whose brightness and glory defy all description) standing above me in the air.

1840

he at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be a considerable distance. 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 that 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 hope of being able to endure its presence. It continued descending slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwapped in a heavenly vision, and saw two glorious personages.

1842

while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages who exactly resembled each other in features, and likeness, surrounded with a brilliant light which eclipsed the sun at noon-day.

1843

Directly I saw a light, and then a glorious personage in the light, and then another personage.

1844

saw a fire toward heaven came near and nearer; saw a personage in the fire . . . the fire drew nigher, Rested upon the tree, enveloped him comforted.

Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

Joining other churches—"thy sins are forgiven thee"

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...

—Joseph Smith's 1832 account of the First Vision

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Does the 1832 account of the First Vision not prohibit Joseph from joining any church?

The 1832 First Vision account does not portray the Lord giving Joseph Smith an injunction against joining any church

The 1832 account of the First Vision does not portray the Lord as announcing that all the creeds were corrupt. These details do not show up until the 1838 account. Is this evidence that the Prophet's story evolved over time?

The claim that Joseph Smith's 1832 First Vision story does not contain a divine injunction against joining any churches does not take evidence within the document itself into proper consideration. The information is implicit instead of explicit, but it is there nevertheless. This point cannot be legitimately used as evidence of an evolving storyline.

Joseph went to pray in the grove because he had concluded that the behavior of the churches was not in accordance with the Bible

A quick look at the 1832 First Vision text reveals how untenable this claim is. Joseph Smith states that before he went into the woods to pray he had concluded in his own mind that "those of different denominations [which he was personally acquainted with]. . . did not adorn their profession by a holy walk and godly conversation agreeable to what [he] found contained in [the Bible] . . . . [There were] contentions and divisions [among them] . . . . [T]hey had apostatised 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."

Jesus Christ informed Joseph in the 1832 account that "they draw near to me with their lips while their hears are far from me"

Then, when Jesus Christ Himself made a personal appearance to Joseph in the grove, He informed the young boy that -

"the world lieth in sin 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 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"

To summarize:

• Joseph Smith could not find a church that he thought was adhering to biblical teachings.
• Jesus Christ confirmed Joseph Smith's observation by saying that the entire world was in a sinful, ungodly condition; they did not keep divine commandments; they had turned aside from the gospel—"not one" person was doing good in His estimation.
• Jesus Christ said that those who professed Christianity were in a state of hypocrisy.
• Jesus Christ said that He was angry with the inhabitants of the earth and was contemplating their punishment.

This is an unambiguous indication on the Lord's part that joining any of the denominations would be unacceptable

How can critics possibly see this as anything other than a forceful and unambiguous indication on the Lord's part that joining any of the Christian denominations would be an unacceptable path for Joseph to take? Notice in the remainder of the 1832 text that Joseph says he felt great joy and love because of his experience and pondered the things which he had seen and heard during the vision . . . but during an interval of several years he did NOT join any church. Why?

As the 1832 text so plainly says—Joseph Smith believed that Christians had turned aside from the gospel; Jesus Christ confirmed that Christians had turned aside from the gospel; Joseph was therefore provided with a set of golden plates that contained writings which were "engrave[d] by . . . the servants of the living God." The 1832 account speaks three times of the "work" that God wanted Joseph Smith to do, while the 1838 account explicitly connects this "work" with the bringing forth of "the everlasting gospel." The 1842 First Vision account ties all of these themes together. There the Prophet relates: "I was expressly commanded to 'go not after them,' at the same time receiving a promise that the fulness of the gospel should at some future time be made known unto me."

Jesus Christ said that He would bring to pass "that which hath been spoken by the mouth of the prophets and apostles"

Another indication from the 1832 document that Joseph Smith knew from the First Vision event that he should not join any of the churches can be found in something the Savior said to him. Jesus Christ explained that He was going to take action against the situation the world was currently in by "bring[ing] to pass that which hath been spoken by the mouth of the prophets and Ap[o]stles." What did this statement mean? In a canonized text written at approximately the same time as the 1832 First Vision account (September 1832) the following phraseology is found:

1. A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high.
2. Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints . . . . (D&C 84꞉1-2).

The Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church

In other words, the Lord was telling Joseph Smith during the First Vision about the coming Restoration and so there would not be any need for him to join an existing church. This viewpoint is bolstered by several instances where the Prophet utilized the same phraseology used by the Lord during the First Vision to speak about the Restoration.

• The work of the Lord in these last days, is one of vast magnitude and almost "beyond the comprehension of mortals. Its glories are past description, and its grandeur unsurpassable. It is the theme which has animated the bosom of prophets and righteous men from the creation of the world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in Christ Jesus, whether in heaven or on the earth, shall be gathered together in Him, and when all things shall be restored, as spoken of by all the holy prophets since the world began".^[36]

• "I . . . hold the keys of the last kingdom, in which is the dispensation of the fullness of all things spoken by the mouths of all the holy Prophets since the world began".^[37]

• "in the last days, . . . that which shall precede the coming of the Son of Man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began".^[38]

• "the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient order of things restored"^[39]

• "when the purposes of God shall be accomplished: when ‘the Lord shall be King over the whole earth,’ and ‘Jerusalem His throne.’ ‘The law shall go forth from Zion, and the word of the Lord from Jerusalem.’ This is the only thing that can bring about the ‘restitution of all things spoken of by all the holy Prophets since the world was’—‘the dispensation of the fullness of times, when God shall gather together all things in one’."^[40]

• "the last dispensation, . . . bringing to pass the restoration spoken of by the mouth of all the Holy Prophets . . . . the restitution of all things spoken of by the holy Prophets be brought to pass".^[41]

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 30. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 15 ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) Chapter 8. ( Index of claims ) Internet Wikipedia "First Vision" article (as of 16 January 2007).

Did Joseph Smith join the Methodist, Presbyterian, or Baptist churches between 1820 and 1830 despite the claim made in his 1838 history that he was forbidden by Deity from joining any denomination?

Nobody who has charged Joseph Smith with joining a church between 1820 and 1830 has ever produced any authentic denominational membership record that would substantiate such a claim

Three of the primary sources that charge Joseph Smith with joining sectarian churches between 1820 and 1830 were produced in the latter part of the nineteenth century, over a half-century after the First Vision. None of the three are contemporary records; the earliest one was written 50 years after the First Vision took place.

• Fayette Lapham claimed that Joseph had joined the Baptist Church.
• Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church.
• S.F. Anderick claimed that Joseph Smith joined the Presbyterian Church.

We must note too that none of these sources confirms the others—they all discuss different denominations and different time frames. Thus, the stories are not mutually reinforcing.

Eyewitness reminiscences and contemporary records provide strong evidence that these claims are not valid and, therefore, do not reflect historical reality. The three sources are all late, and all from hostile voices.

Did Joseph Smith become a baptized member of the Baptist Church in 1822?

Fayette Lapham claimed to have learned this from Joseph Smith, Sr. 50 years after the First Vision had occurred

Fayette Lapham claimed to have interviewed Joseph Smith Sr. in 1829-30, and published a report forty years later. In it, he reported:

About this time [1822, perhaps as late as 1824] he [Joseph, Jr.] became concerned as to his future state of existence, and was baptized, becoming thus a member of the Baptist Church.^[42]

There are no records to support the claim that Joseph joined the Baptist Church

The Lapham source is secondhand at best—putting forward information that reportedly came from the Prophet's father. There are no records beyond this late, second-hand recollection to support this claim.

Did Joseph Smith become a member of the Methodist Church while he was translating the Book of Mormon?

In 1879, 59 years after the First Vision, Joseph and Hiel Lewis claimed that Joseph Smith joined the Methodist Church while translating the Book of Mormon

Joseph and Hiel Lewis were cousins of Emma Hale Smith; they would have been aged 21 and 11 respectively in 1828:

...while he, Smith, was in Harmony, Pa., translating his book....that he joined the M[ethodist] [Episocpal] church. He presented himself in a very serious and humble manner, and the minister, not suspecting evil, put his name on the class book, the absence of some of the official members, among whom was the undersigned, Joseph Lewis, who, when he learned what was done, took with him Joshua McKune, and had a talk with Smith. They told him plainly that such a character as he was a disgrace to the church, that he could not be a member of the church unless he broke off his sins by repentance, made public confession, renounced his fraudulent and hypocritical practices, and gave some evidence that he intended to reform and conduct himself somewhat nearer like a christian than he had done. They gave him his choice, to go before the class, and publicly ask to have his name stricken from the class book, or stand a disciplinary investigation. He chose the former, and immediately withdrew his name. So his name as a member of the class was on the book only three days.—It was the general opinion that his only object in joining the church was to bolster up his reputation and gain the sympathy and help of christians; that is, putting on the cloak of religion to serve the devil in.^[43]

There is a difference between attending Methodist services and formally joining the Methodist Church

Note that Joseph did not inscribe himself, but the Methodist minister added Joseph's name to the class book. It is not surprising that Joseph might have attended Methodist services: Emma's family was involved in Methodism, she was related to Methodist ministers, and Joseph at this period was living on the Hale family's farm. The Hales had serious reservations about their new son-in-law, who claimed by this point to have the Book of Mormon plates in his possession. It would be natural for him to attend worship services with them if only to reassure them that he was not hostile to religion.

Joseph Lewis described himself as one of the "official members", indicating the Joseph was not a member of the church

It is telling, though, that as soon as Joseph Lewis learned that Joseph had attended, he quickly took steps to disassociate the church from a person he saw as an imposter: note too that Lewis describes himself (rather than Joseph) as one "of the official members." A study of Methodist procedure makes it extremely unlikely that Joseph could have been a member of the Church, especially for only three days.

The Lewis source presents a scenario that was directly contradicted in print by an adult eyewitness who was a Methodist church officer. It is certainly possible that Joseph attended a Methodist meeting with his wife and in-laws: even in the Lewis' telling, however, he was quickly made to understand that he was not wanted, and he persisted in his own beliefs rather than continue with them.

Main article:

Methodist membership procedures and Joseph Smith

See also:

Joseph became "partial to the Methodist sect" in 1820

Did Joseph Smith join the Presbyterian Church after the First Vision?

S.F. Anderick claimed in 1887, 67 years after the First Vision, that Joseph Smith had joined the Presbyterian Church in the 1820s

S.F. Anderick (1887):

When Jo[seph Smith] joined the Presbyterian Church, in Palmyra village, it caused much talk and surprise, as he claimed to receive revelations from the Lord.^[44]

Joseph likely attended the Presbyterian Church with his family, but no record exists of him being an actual member of the congregation

As Dan Vogel notes, "Because Lucy Smith and three of her older children joined the Presbyterian Church, together with the possibility that Joseph Jr. may have attended some meetings with other family members, some observers may have assumed Joseph Jr. was also a member."^[45] (Vogel notes that Lorenzo Saunders claimed in 1884 that he attended Sunday School with Joseph at the Presbyterian Church, and so that attendance (without formal membership) may be the source for this reminiscence.^[46]

The Anderick source may simply be recalling an occasion when the young Prophet attended a church service with his Presbyterian mother and siblings.

Questions: Are there contemporary witnesses that confirm that Joseph Smith didn't join any church after the First Vision?

Eyewitness sources indicated that Joseph Smith was not formally attached to any church, and had rejected all of them

The eyewitness sources that follow below indicate that up until the time that Joseph Smith announced the existence of the golden plates of the Book of Mormon to his family (23 September 1823) he was not formally attached to any church, but had instead publicly rejected all of them and manifested his desire NOT to join their ranks. Some are contemporaneous, others are later remembrances, but the hostile and friendly voices are clear that he had no denominational affiliation.

Reminiscence Around 1820

Pomeroy Tucker (a non-Mormon critic who knew Joseph Smith in Palmyra, New York) said that Joseph joined the Methodist probationary class in Palmyra but soon "withdrew from the class" without being converted; announcing that "all the churches [were] on a false foundation."^[47] This information corresponds with historical details dated by Joseph Smith at around 1820.

Reminiscence of Fall 1823

Lucy Mack Smith:

Joseph Smith's mother recalled in her autobiography that shortly after her son Alvin died on 19 November 1823 Joseph "utterly refused" to attend church services with the intent to convert, and he made the specific request: "do not ask me to join them. 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."^[48]

As can be seen by the continuing chronological sources which follow, Joseph Smith and his associates were teaching from 1825 to 1832 that the Prophet did not belong to any church between the years 1825 and 1827.

Reminiscence Concerning 1825

Josiah Stowell, Jr. (a non-Mormon):

I will give you a short history of what I know about Joseph Smith, Jr. I have been intimately acquainted with him about 2 years. He then was about 20 years old or thereabout. I also went to school with him one winter. He was a fine, likely young man and at that time did not profess religion.^[49]

Reminiscence Concerning 1827

Peter Bauder:

In 1827 David Marks (a non-Mormon minister) went to Palmyra and Manchester, New York where he "made considerable inquiry respecting . . . [Joseph] Smith" and learned from "several persons in different places" that Joseph was "about 21 years [old]; that previous to his declaration of having found the plates he made no pretensions to religion."^[50]

Reminiscence Concerning 1830

In October 1830 Peter Bauder (a non-Mormon minister) spoke directly to the Prophet. Bauder commented: "he could give me no Christian experience," meaning that he did not belong to any church before his experience with the angel and plates in September 1823.^[51]

Contemporary Document - 1830

Observer and Telegraph (newspaper):

Four LDS men from New York state taught that at the time the angel appeared to Joseph Smith (22 September 1823) he "made no pretensions to religion of any kind."^[52]

Contemporary Document - 1831

Palmyra Reflector (newspaper):

The editor of a Palmyra, New York newspaper claimed that he has been "credibly informed," and was "quite certain," that "the prophet . . . never made any serious pretensions to religion until his late pretended revelation"—meaning the Book of Mormon, which was made known among Palmyra's residents in the Fall of 1827.^[53]

Contemporary Document - 1832

Orson Pratt:

Orson Pratt and Lyman Johnson taught on 8 April 1832 that "in 1827 a young man called Joseph Smith of the state of New York, of no denomination [i.e., not belonging to a church], but under conviction, inquired of the Lord . . . [and] an angel [appeared to him] . . . who gave information where the plates were deposited."^[54] Pratt clarified in a much later statement that between 1820 and 1823 Joseph Smith "was not a member of any church."^[55]

Thus, a great deal of contemporary evidence disproves the late, second hand claims.

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 35, 342n78, 348n130. ( Index of claims ) (sources: Lapham, Turner, Lewis) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 18, 487n62-63 (PB) ( Index of claims ) John A. Matzko, "The Encounter of Young Joseph Smith with Presbyterianism," Dialogue 40/3 (2007): 68. MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm (source: Lewis) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 253, n51. ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article) Primary Sources Baptist: Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466. Methodist: Hiel Lewis, "That Mormon History. Reply to Elder Cadwell," Amboy Journal [Illinois] 24 (6 August 1879): 1; reproduced in Vogel, Early Mormon Documents 4:314–316. Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306. Presbyterian: Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.

New Dispensation?

Why doesn't Joseph Smith's 1832 First Vision account mention a "new dispensation"?

The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation

One critical author states, "Joseph [Smith] added new elements to his later narratives that are not hinted at in his earlier ones. His first vision evolved from a forgiveness epiphany [1832 account] to a call from God the Father and Jesus Christ to restore the true order of things [1842 account]."

Taken altogether, the above information reveals that Joseph Smith considered his initial calling to have come directly from Deity in the Sacred Grove in 1820—not at some later time. The wording in the Prophet's 1832 First Vision account can be comfortably interpreted to mean that he understood this extraordinary event represented the beginning of a new gospel dispensation.

The unsustainable nature of this argument becomes glaringly apparent once the 1832 First Vision account is carefully scrutinized and other historic LDS documents are taken into consideration

In Joseph Smith's 1832 account he plainly states that before the First Vision took place he was of the opinion 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." When the Prophet saw Jesus Christ face to face during the First Vision experience the Savior verified what Joseph had previously believed by saying, "the world lieth in sin at this time and none doeth good; no, not one. They have turned aside from the gospel and keep not my commandments" (emphasis added).

During the lifetime of Joseph Smith the word DISPENSATION was defined in a popular English dictionary in the following manner: "a system of principles and rites enjoined [or dispensed or bestowed]; as . . . the gospel dispensation; including . . . the scheme of redemption by Christ."^[56] As noted above, Jesus Christ informed Joseph Smith that mankind had turned aside from the gospel and no longer kept His commandments. He then issued a directive straight to Joseph Smith by saying, "Walk in my statutes and keep my commandments" (emphasis added). This is clearly a new beginning; the Lord enjoined His ‘system of principles’ or ‘scheme of redemption’ upon Joseph Smith. This act qualifies—by definition—as a new dispensation of the gospel.

Was this early nineteenth-century dispensation of the gospel meant only for the benefit of Joseph Smith? In writing out the 1832 account the Prophet utilized some very specific wording when he said that "the world of mankind . . . . had apostatized" and he mourned for "the sins of the world." In his perspective "no society or denomination . . . built upon the gospel." And when the Lord spoke to Joseph during the vision He emphasized that this situation was on a universal scale saying, "the world lieth in sin at this time and none doeth good; no, not one." Thus, the 1832 account definitely describes a universal apostasy—and it makes no sense that the Savior would inaugurate a dispensation of His gospel only for the sake of one individual when innumerable humans were in need of salvation.

A glance at the chronological record of history reveals that there is plenty of evidence pointing to the fact that Joseph Smith's call to serve as the leading prophet of the last dispensation came at the time of the First Vision

• William Smith appears to have heard his brother Joseph Smith state to the entire Smith family on 22 September 1823 that during his First Vision: "that being [i.e., the ‘personage’ in the light] pointed him [i.e., Joseph Smith] out as the messenger to go forth and declare His truth to the world; for ‘They had all gone astray.’"^[57]

• In the Articles and Covenants of the Church - written in April 1830 - Joseph Smith speaks of his being "called of God" (D&C 20꞉2) and shortly thereafter refers to the First Vision/Book of Mormon sequence of events (see vss. 5–6; emphasis added).

• Joseph Smith recorded a revelation in October 1830 wherein the Lord issued a formal "call" to laborers in His "vineyard" and thereafter utilized distinct phraseology that is found in the 1832 and 1838 First Vision accounts (D&C 33:3-4, 6, 8, 9, 11, 12, 17-18 / compare with the 1835 hymn by William W. Phelps).

• In the Book of Commandments/Doctrine and Covenants introduction—provided on 1 November 1831—the Lord Himself stated: "Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments" (D&C 1:17; emphasis added). This can be identified as a First Vision text by comparing it with Joseph Smith's 1832 First Vision account and Levi Richards' 1843 record of a First Vision statement made by the Prophet in Nauvoo, Illinois.

• Lorenzo Snow heard Joseph Smith speak about the First Vision at the John Johnson farm in Hiram, Ohio about 12 November 1831. Lorenzo said that the Prophet "simply bore his testimony to what the Lord had manifested to him, to the dispensation of the gospel which had been committed to him"^[58]

• On 9 December 1834 Joseph Smith's father gave him a Patriarchal Blessing and rehearsed the following information about his son: "The Lord thy God has called thee by name out of the heavens: thou hast heard His voice from on high from time to time, even in thy youth [compare with the 1832 First Vision account]. . . . Thou hast been called, even in thy youth to the great work of the Lord: to do a work in this generation" (LDS Historian’s Patriarchal Blessing Book 1, pp. 3–4).

• In October 1835 in Kirtland, Ohio William W. Phelps composed a hymn which reads in part: "When the world in darkness lay, Lo, he [i.e., Joseph Smith] sought the better way, And he heard the Savior say, ‘Go and prune my vineyard [cf. Matthew 20꞉4,7], son! [Matthew 21꞉28]’"^[59] This portion of the hymn matches very closely with some of the wording in the Prophet's 1832 First Vision account.

• "Not long after hearing this [i.e., in 1836], two men came into the town where I was living and called at my father’s house as missionaries. From them we learned the facts of the wonderful message they were bearing to the world; viz., that God, the Father, and His Son Jesus Christ appeared to Joseph Smith and authorized him to declare to the world the introduction of a new dispensation by which the people might be prepared for the fullness of times."^[60]

• In Orson Pratt's 1840 rendition of the First Vision he reveals more of the details of what was said to Joseph Smith during the First Vision with regard to the gospel [repeated in Orson Hyde/1842 and the Wentworth Letter/1842]. In this source it is stated that Joseph "received a promise that the true doctrine[,] the fulness of the gospel, should, at some future time, be made known to him."^[61] This certainly qualifies as a call to future action since it would make no sense at all for the Lord to only allow one mortal to possess "the true doctrine"; it would need to be spread by someone.

• In note C of Joseph Smith's 1838 Church history (written down on 2 December 1842) he states that before the visitation of the angel Moroni in 1823 he had been "called of God"—and he is here referring directly to his First Vision experience.^[62]

• Alexander Neibaur spoke with the Prophet on 24 May 1844 and recorded in his diary: "Br[other] Joseph tol[d] us [about] the first call he had" and then Alexander provided a rough outline of the First Vision story.^[63]

• On 1 January 1845 Elder Parley P. Pratt published a proclamation to the Saints in the eastern states of the U.S. and said, "The people did not choose that great modern apostle and prophet, Joseph Smith, but God chose him in the usual way that He has chosen others before him, viz., by open vision, and by His own voice from the heavens. He it was that called him."^[64]

• Sometime in 1854 an LDS children's catechism was published which asked and answered the following: "Q. When and how was this dispensation commenced? A. About the year 1820, whilst Joseph Smith, who then lived at Manchester, Ontario County, New York, was praying to the Lord to teach him the true religion, the heavens opened over his head, two glorious persons descended towards him, and one, pointing to the other, said, ‘This is my beloved Son, hear him.’"^[65]

• On 14 August 1859 Elder Orson Pratt posed the question, "When, where, and how were you, Joseph Smith, first called? How old were you? And what were your qualifications? I was between fourteen and fifteen years of age. . . . [Y]ou say the Lord called you when you were but fourteen or fifteen years of age? How did he call you?" Pratt then related the First Vision story and said that during this manifestation Joseph was "informed that at some future time the fulness of the gospel should be made manifest to him, and he should be an instrument in the hands of God of laying the foundation of the kingdom of God." Pratt noted that he had "often" heard the First Vision account from Joseph Smith himself.^[66] Elder Pratt did not, however, indicate when exactly he first heard the Prophet relate the story – it could have been very early on since they first met in November 1830.

• On 23 June 1867 President Brigham Young said, "When the Lord called upon Joseph he was but a boy — a child, only about fourteen years of age. He was not filled with traditions; his mind was not made up to this, that, or the other."^[67] President Young then related several distinct First Vision story elements. President Young first met Joseph Smith in November 1832 and he never, in any of his speeches or writings, indicated that the Prophet's story of the source and timing of his call ever evolved or varied.

An entry found in the Encyclopedia of Mormonism agrees with the quotations provided above. It states with regard to the First Vision: "The Lord spoke face-to-face with Joseph and called him to service."^[68]

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Source(s) of the criticism

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 239, 260. ( Index of claims )

When Jesus Christ speaks to Joseph Smith in the 1832 First Vision account, did He say that one receives eternal life regardless of what church they are affiliated with?

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church

all those who believe on my name may have Eternal life behold the world lieth in Sin...

—Joseph Smith's 1832 account of the First Vision

In light of the statements produced by Joseph Smith before he wrote the 1832 quotation of Jesus Christ in the Sacred Grove, it is not possible to uphold the claim that the Lord told the Prophet on that occasion that a Christian of any denomination automatically qualified for eternal life (in the LDS understanding of the term).

While it is true that the Lord is quoted in the 1832 First Vision account as saying "all those who believe on my name may have eternal life" it can be seen in an earlier revelation dated 7 March 1831 that those who "believe on [Christ's] name" must also "come unto [Him]" in order to "have everlasting life" (D&C 45꞉5).

The Lord does not state in the 1832 narrative that eternal life is available to members of every Christian church. Rather, He declares unambiguously in that account that "none" of the existing Christian denominations of the time were keeping His commandments; they had all turned aside from His gospel. From this piece of information alone, it is clear that eternal life could not be made available to them; they were categorized by the Lord as being in a state of "sin" (cf. Romans 5꞉21; Romans 6꞉22-23). In the 1832 text Jesus Christ says to Joseph Smith - "keep my commandments," and in connection with this it can be seen in a revelation dated March 1829 that the Lord informed the Prophet that he could only be granted "eternal life" if he was "firm in keeping the commandments" that Christ gave unto him (D&C 5꞉21-22; cf. D&C 14꞉7; D&C 18꞉8; D&C 30꞉8).

On 1 November 1831 the Lord affirmed to adherents of the LDS faith that there was "only [one] true and living church upon the face of the whole earth" (D&C 1꞉30). Earlier—in May 1831—He had spoken specifically to members of "the church that profess my name" (compare with the 1832 document wording) and indicated that only the faithful members of it who endured would "inherit eternal life" (D&C 50꞉4-5). Thus, the blessing of eternal life could not be obtained without complying with certain conditions.

Before Joseph Smith penned the Lord's words that are found in the 1832 First Vision text he clearly understood that:

• Profession of the Lord's name alone is not sufficient for the reception of eternal life; a person must also "come unto" Him.
• Eternal life is granted only to those people who keep the Lord's commandments.
• One of the Lord's commandments is to be baptized by, and receive the gift of the Holy Ghost through His authorized representatives (D&C 49꞉11-14 / March 1831; D&C 76꞉51-52 / 16 February 1832).
• There is only one church on the earth that is recognized by Jesus Christ as being His own.

The implication of this last point is that only one church can perform ordinances that will be considered valid in the sight of the Lord. And so a person can only be truly obedient to all of the Lord's commandments by holding membership in His one true Church. Joseph Smith indicated in the introductory remarks of the 1832 history that he had received priesthood authority, from a heavenly source, which enabled him to "administer . . . the commandments . . . and the ordinances".

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Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (January 2007).

The wrath to come—"mine anger is kindling against the inhabitants of the earth"

Why does the 1832 account say that the wicked will be destroyed, but the 1838 account doesn't?

The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents

One discrepancy between the 1832 First Vision account and the official 1838 recital is that it portrays Jesus Christ as prophesying that He will return to earth quickly to destroy wicked mortals. The 1838 story makes no mention of the impending doom of this planet's depraved inhabitants.

The claim that there is a discrepancy between the 1832 and 1838 First Vision accounts on the point of the Second Coming and destruction of the wicked appears to be a desperate attempt at sowing discord. It is a charge without much substance. The Prophet's own statement about the omission of certain items can be legitimately utilized to account for several differences in the two documents.

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents

This criticism loses its negative effect when it is weighed in the balance against the content of the relevant historical documents. In the 1832 account the Lord says:

mine anger is kindling against the inhabitants of the earth to visit them ac[c]ording 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.

There is, indeed, no reference to this specific prophecy in the First Vision portion of the 1838 document. However, Joseph Smith clearly states in that very narrative that Jesus Christ told him "many other things" during the First Vision that he decided not to write down at that time! Thus, an argument from silence (on the part of the critics) is utterly unconvincing. A close look at the remainder of the 1838 historical text reveals that the angel Moroni did, in fact, speak to Joseph Smith about prophecies of the Savior's return and the destruction of the wicked. The Prophet reports:

[The angel] first quoted part of the third chapter of Malachi and he quoted also the fourth or last chapter of the same prophecy though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as reads in our books he quoted it thus, 'For behold the day cometh that shall burn as an oven, and all the proud <yea> and all that do wickedly shall burn as stubble, for <they> that cometh shall burn them saith the Lord of hosts, that it shall leave them neither root nor branch.' And again he quoted the fifth verse thus, 'Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord.' . . . . He also quoted the second chapter of Joel from the twenty eighth to the last verse. He also said that this was not yet fulfilled but was soon to be.

The 1832 and 1838 histories present the very same prophecy of the destruction of the wicked at the time of the Lord's Second Coming. The 1832 account portrays the Lord speaking it personally; the 1838 account portrays an angel relaying the words of the Lord as recorded in prophetic, biblical texts. Either way, the message is the same.

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Source(s) of the criticism

Critical sources

Mormon Apologetics and Discussion Board (Janaury 2007).

Persecution afterwards—"I could find none that would believe"

nevertheless I pondered these things in my heart about that time my mother and but after many days I fell into transgression and sinned in many things which brought a wound upon my soul and there were many things which transpired that cannot be writen and my Fathers family have suffered many persicutions and afflictions and it—came to pass when I was seventeen years of age I called again upon the Lord and he shewed unto me a heavenly vision

∗       ∗       ∗

as it [is] written of me in the cloud clothed in the glory of my Father and my soul was filled with love and for many days I could rejoice with great Joy and the Lord was with me but [I] could find none that would believe the hevnly vision...

—Joseph Smith's 1832 account of the First Vision

∗       ∗       ∗

Does Joseph Smith's 1832 account of the First Vision not mention that he was persecuted for telling others about the vision?

The Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital

Joseph Smith's 1832 First Vision account does not explicitly say that he was persecuted for relating his spiritual manifestation to others. Some have claimed that this stands as evidence that the Prophet's story evolved over time—probably to add a sense of drama. However, the Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital. The persecution is situated squarely between the First Vision experience and the angel Moroni visitations. The documentary evidence presented above demonstrates conclusively that Joseph Smith did not see anything wrong with telling the basic elements of his First Vision story and either giving a passing reference to other elements or leaving them out altogether. Regardless, it was still a record of the very same experience that took place at the Smith homestead near Palmyra, New York.

"My father's family have suffered many persecutions and afflictions"

Joseph Smith made some remarks in his 1832 First Vision account that have a marked degree of relevance to the argument being put forward by his critics. In relation to the period of time between the First Vision and the appearance of the Book of Mormon angel he said,

• "I could find none that would believe the heavenly vision nevertheless I pondered these things in my heart"
• "there were many things which transpired that cannot be written"
• "my father's family have suffered many persecutions and afflictions"

Since it is explicitly stated by Joseph Smith that nobody believed his story, it would be unreasonable to assume that all of the responses to it were friendly in nature. In fact, the Prophet says right in this text that before the Book of Mormon angel visited him his family was persecuted and afflicted for some unspecified reason(s). He did not elaborate upon the nature of the "many persecutions" that took place against his family because—as far as this particular document was concerned—he had elected not to write down "many things which transpired."

Documentary evidence from the 1838 First Vision account

The following documentary evidence from the 1838 First Vision account strengthens the argument that the 1832 text is referring to some type of persecution that took place because of Joseph's initial spiritual experience.

• Back "then" (i.e., between 1820 and 1823) Joseph's mind was engaged in "serious reflection" over the notion that he had been the recipient of "the bitterst persecution and reviling" by adherents of religion, simply because he had spoken about his First Vision.
• Persecution over the vision was also heaped upon Joseph Smith by "irreligious" persons.
• His words were treated not only lightly but also with great contempt.
• It was implied that he was a liar.
• He was told that his experience originated with the Devil.
• People became prejudiced against him. They spoke "all manner of evil against [him] falsely". He was "hated".
• The persecution increased over time and even became "severe".
• Some people tried to get Joseph Smith to "deny" his vision.
• The Prophet relates: "I was led to say in my heart, 'Why persecute me for telling the truth?'"

This 1838 description corresponds very well with the "many persecutions and afflictions" that are mentioned in the 1832 account. It also matches closely with the 1832 statements that nobody would believe Joseph's story and he reflected upon this adverse situation in his heart.

The persecution aspect of the 1838 account is rarely mentioned in subsequent accounts

It should be pointed out that even though the 'persecution' theme is very pronounced in the 1838 account it is a piece of the story that was not always mentioned or emphasized in subsequent retelling (both published and verbal).

• It is missing in Orson Pratt's 1840 missionary tract called An Interesting Account of Several Remarkable Visions.
• It is missing in the Prophet's 1842 Wentworth Letter recital.
• It shows up again in David White's 1843 newspaper interview with the Prophet where an interesting insight is provided about the reason for the pronounced negative reaction by some of those who heard the story. The Prophet said, "When I went home and told the people that I had a revelation, and that all the churches were corrupt, they persecuted me, and they have persecuted me ever since."
• Rejection, but no outright persecution, is mentioned in Alexander Neibaur's 1844 diary notes. There Joseph is said to have "told the Methodist priest [about the experience], [but he] said this was not a[n] age for God to reveal Himself in vision[. The priest said that] revelation ha[d] ceased with the New Testament."

This last example is especially significant because it is an obvious reference to the Methodist minister who is spoken of in the 1838 History of the Church account. The 1844 rehearsal of events is less detailed but it is, nevertheless, the same exact story. The 1844 document clearly demonstrates that Joseph Smith did not always include an equal amount of story elements in his recitals of the First Vision. Critics of this manifestation should, therefore, not expect any such thing when they scrutinize the pertinent documents. If an element of the story was not known by one particular audience it cannot be automatically assumed that it was not known by another.

Main article: What did the Smiths say about persecution following Joseph's vision?

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Learn more about claims that Joseph Smith's First Vision is impossible because there is no such thing as visions

Online	Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link
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Source(s) of the criticism

Critical sources

Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 245. ( Index of claims ) MormonThink.com website (as of 5 May 2012). Page: http://mormonthink.com/firstvisionweb.htm Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Why does Joseph Smith's 9 November 1835 account of the First Vision mention "many angels?"

Criticisms related to Joseph Smith's 9 November 1835 account of the First Vision

The capitalized word "Angels" in Joseph Smith's diary entry for 14 November 1835 has given rise to two distinct criticisms by detractors of the faith, and one misguided conclusion by some Latter-day Saints.

Criticism #1 - Critics note that this word is plainly used in reference to the First Vision and thus assume that Joseph Smith did not consistently claim to see Deity during this manifestation and that he therefore contradicted himself.

Criticism #2 - Critics conclude that the official History of the Church was "falsified" when this reference was changed without any notation.

Misguided Conclusion - Some conclude that since the word "Angels" is capitalized in the text Joseph Smith must have been applying this title to Deity.

Both the two personages and "many angels" are mentioned

The mention of "many angels" in the November 9, 1835 diary entry is a clarifying detail. The appearance of the Father and Son are clearly referenced separately from the mention of the "many angels." Since the visit of the Father and Son are acknowledged in the diary entry for the 9th the change from "first visitation of Angels" to "the First Vision" in the History of the Church entry is not a "falsification" of information.

By what name did Joseph Smith refer to the First Vision?

Joseph referred to his 1820 theophany as the "first visitation of Angels" or the "first communication"

Joseph Smith never actually referred to what we now call the "First Vision" by that name. Instead, he referred to it as the "first visitation of angels" or the "first communication." Joseph also referred to Moroni's visit as "another vision of angels."

• One critic of Mormonism states that "Who appears to [Joseph] – a spirit, an angel, two angels, Jesus, many angels, the Father and the Son – are all over the place." ^[69]

Joseph Smith's 9 November 1835 journal entry, which was written by his scribe, describes a visit of two personages. The scribe then goes back and inserts the phrase "and I saw many angels in this vision" between the lines. Image from "Journal, 1835–1836," Joseph Smith Papers off-site

The account that Joseph entered in his journal on 9 November 1835 was a detailed account which clearly describes two personages, as well as "many angels." The account that Joseph wrote just five days later in his journal on 14 November 1835 was a one line summary of the event, which he described as "the first visitation of Angels." Critics of the Church seem to believe that Joseph completely changed his story from "two personages" to "Angels" over the course of only five days. The truth is that Joseph referred to all of the personages that appeared to him as "angels."

The terms "personages" and "angels" were interchangeable

This confusion regarding "angels" versus "personages" is illustrated in a critical "Mormoninfographic".^[70] We have illustrated the error by comparing Joseph's journal entries on both days.

What is the difference between Joseph Smith's first vision and other reported visions of God at the time?

Pearl of Great Price Central, Joseph Smith - History Insight #19: The Visionary World of Joseph Smith

The type of event that we now refer to as Joseph Smith's First Vision was not entirely uncommon at the time

There were at the time people who went to the wood to pray after reading the Bible, and as a result received visions and epiphanies. The Encyclopedia of Mormonism (1992; 2007) noted that "[i]nitial skepticism toward Joseph Smith's testimony was understandable because others had made similar claims to receiving revelation from God."^[71] Similarly, the Church's new narrative history Saints (2018) notes that after Joseph's vision when he spoke to the reverend about his vision that "[a]t first the preacher treated his words lightly. People claimed to have heavenly visions from time to time."^[72] Visionaries are not that uncommon in environments where people are routinely open to the divine. Even the famous Charles Finney had one. Finney, after retiring to the woods to pray, described the experience:

Just at this moment I again thought I heard someone approach me, and I opened my eyes to see whether it were so. But right there the revelation of my pride of heart, as the great difficulty that stood in the way, was distinctly shown to me. An overwhelming sense of my wickedness in being ashamed to have a human being see me on my knees before God, took such powerful possession of me, that I cried at the top of my voice, and exclaimed that I would not leave that place if all the men on earth and all the devils in hell surrounded me. "What!" I said, "such a degraded sinner I am, on my knees confessing my sins to the great and holy God; and ashamed to have any human being, and a sinner like myself, find me on my knees endeavoring to make my peace with my offended God!" The sin appeared awful, infinite. It broke me down before the Lord.

Just at that point this passage of Scripture seemed to drop into my mind with a flood of light: "Then shall ye go and pray unto me, and I will hearken unto you. Then shall ye seek me and find me, when ye shall search for me with all your heart." I instantly seized hold of this with my heart. I had intellectually believed the Bible before; but never had the truth been in my mind that faith was a voluntary trust instead of an intellectual state. I was as conscious as I was of my existence, of trusting at that moment in God's veracity. Somehow I knew that that was a passage of Scripture, though I do not think I had ever read it. I knew that it was God's word, and God's voice, as it were, that spoke to me. I cried to Him, "Lord, I take Thee at Thy word. Now Thou knowest that I do search for Thee with all my heart, and that I have come here to pray to Thee; and Thou hast promised to hear me."

That seemed to settle the question that I could then, that day, perform my vow. The Spirit seemed to lay stress upon that idea in the text, "When you search for me with all your heart." The question of when, that is of the present time, seemed to fall heavily into my heart. I told the Lord that I should take Him at his word; that He could not lie; and that therefore I was sure that He heard my prayer, and that He would be found of me.

He then gave my many other promises, both from the Old and the New Testament, especially some most precious promises respecting our Lord Jesus Christ. I never can, in words, make any human being understand how precious and true those promises appeared to me. I took them one after the other as infallible truth, the assertions of God who could not lie. They did not seem so much to fall into my intellect as into my heart, to be put within the grasp of the voluntary powers of my mind; and I seized hold of them, appropriated them, and fastened upon them with the grasp of a drowning man.

I continued thus to pray, and to receive and appropriate promises for a long time, I know not how long. I prayed till my mind became so full that, before I was aware of it, I was on my feet and tripping up the ascent toward the road. The question of my being converted, had not so much as arisen to my thought; but as I went up, brushing through the leaves and bushes, I recollect saying with emphasis, "If I am ever converted, I will preach the Gospel."^[73]

Although Finney doesn't claim to have seen any personages, he does describe a communication with God. Joseph Smith describes his experiences in much the same way as others in his environment did.

Joining a church at that time required one to explain one's standing with God to a preacher

Keep in mind that Joseph prayed to find out if his sins had been forgiven. And he discovered that they had. This pleased him greatly. Why did he pray about this matter? The reason is that joining a church at that time often required that one explain one's standing with God to a preacher. We are dealing with Protestant sects. And conservative Protestants believe that one is saved (justified) at the moment one confesses Jesus Christ as Lord and Savior. So Joseph, as he faced the competing Protestant sects, was deeply concerned about his sins. One had to demonstrate to oneself and also convince a preacher that one had been saved—that is, justified. And there were many instances in which prayers were answered by visions in which the person learned that God had forgiven their sins.

One difference between Joseph's vision and others is that Joseph was told not to join any denomination

The difference between Joseph's experience and many other accounts by visionaries, is that, in addition to being told that his sins were in fact forgiven, he was also told not to join any denomination. When he told that part of his visionary experience, it got him into big trouble with preachers. It was not the vision that was a problem for preachers, but his reporting that he should not join some sect.

So the fact is, contrary to our current way of telling his story, the First Vision was not the beginning of Joseph's call as Seer, Prophet, Revelator and Translator. His vision signaled the beginning of the restoration. It did not begin the work of the restoration.It steered him away from joining one of the competing denominations. It was Joseph's subsequent encounters with Moroni that made him a Seer, and eventually the founding Prophet of a fledgling Church, and not his initial vision, which was initially for him a private event about which he was reluctant to talk, though eventually he dictated some accounts that were found and published during our lifetime. Joseph told a few people about it, word got around, and this caused him much trouble with Protestant preachers.

Neither Joseph nor others at that time offered the First Vision as a reason to become Latter-day Saints

Joseph eventually wrote the account of that early vision late in his life because rumors about it had circulated and caused him difficulty. But neither Joseph nor any of the other early Saints offered that vision as a reason for others to become Latter-day Saints during his lifetime. It was only much later that what we now call the First Vision began to take on a special importance for the Saints. One reason is that Americans soon did not live in a visionary environment. The great Charles Dickens, writing in England, explained why. He called Joseph Smith vision an absurdity—"seeing visions in the age of railways."

Wilford Woodruff came into the Church of Jesus Christ because he had known earlier in his life someone he believed was a prophet who had alerted him to the soon to be restoration of primitive Christianity. This remarkable story, which was included in the lesson manual on President Woodruff, illustrates the visionary world in which Joseph was raised. Though there were a few—one or two—instances in which the visionary reported encounters with two heavenly messengers, it was most often God the Son who they reported appearing to them.

But there have been and still are peoples not impacted by post-enlightenment skepticism about divine things who are open to visions and other dramatic encounters with the divine, though they often do not speak in public about such things, since they tend to see them as strictly private blessings and not something about which one ought to be gossiping and boasting.

The establishment of the restored Church of Jesus Christ began with the Book of Mormon

The first missionaries in the Church used The Book of Mormon, not the First Vision, as a witness that the heavens were open, and that each individual, by applying the promise in Moroni 10:3-5, can receive a direct manifestation from Heavenly Father, through the Holy Ghost, that The Book of Mormon is true. After that testimony is gained, it follows that Joseph Smith is a true prophet, as he brought The Book of Mormon forth and restored the fullness of the Gospel under the direction of the Savior.

The fledgling Church of Christ began with the Book of Mormon, the witnesses to the plates, the restoration of priesthood keys, and not directly with what we call the First Vision, though that initial experience assisted in Joseph avoiding what could be perceived as damaging sectarian contamination. The historical record shows that Joseph never gave any attention to the creeds or arguments of quarreling preachers. This was the purpose served by the First Vision.

How do the accounts of Paul's vision compare to the accounts of Joseph Smith's First Vision?

Some Christians accept Paul's vision while rejecting that of Joseph Smith for a variety of reasons. Richard Lloyd Anderson made the following comparisons.

Many Christians who comfortably accept Paul’s vision reject Joseph Smith’s. However, they aren’t consistent in their criticisms, for most arguments against Joseph Smith’s first vision would detract from Paul’s Damascus experience with equal force.

For instance, Joseph Smith’s credibility is attacked because the earliest known description of his vision wasn’t given until a dozen years after it happened. But Paul’s earliest known description of the Damascus appearance, found in 1 Corinthians 9꞉1, was recorded about two dozen years after his experience.

Critics love to dwell on supposed inconsistencies in Joseph Smith’s spontaneous accounts of his first vision. But people normally give shorter and longer accounts of their own vivid experiences when retelling them more than once. Joseph Smith was cautious about public explanations of his sacred experiences until the Church grew strong and could properly publicize what God had given him. Thus, his most detailed first vision account came after several others—when he began his formal history.

This, too, parallels Paul’s experience. His most detailed account of the vision on the road to Damascus is the last of several recorded. (See Acts 26:9–20.) And this is the only known instance in which he related the detail about the glorified Savior prophesying Paul’s work among the Gentiles. (See Acts 26:16–18.) Why would Paul include this previously unmentioned detail only on that occasion? Probably because he was speaking to a Gentile audience, rather than to a group of Jewish Christians. Both Paul and Joseph Smith had reasons for delaying full details of their visions until the proper time and place.^[74]

Do Greek scholars solve the discrepancies in Paul's vision accounts?

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory

Joseph Smith left several accounts of his First Vision. None of these accounts is identical with any other. As the main page discusses, some critics wish to argue that Joseph's vision accounts are mutually contradictory, and thus that there was no vision.

Latter-day Saints often point out that the Bible's accounts of Paul's vision on the road to Damascus appear to be contradictory. Yet, the Church's sectarian critics accept Paul's account as true despite the Bible containing apparently frank contradictions in its accounts. While accepting or explaining away these discrepancies, the critics nevertheless refuse to give Joseph Smith the same latitude. Members of the Church have long pointed out that this is a clear double standard, designed to bias the audience against Joseph from the beginning.

Perhaps because of the force of this argument, some critics have begun to argue that no contradiction exists between the versions of Paul's vision.

Some critics have begun to argue that Greek scholarship has resolved the contradiction that exists between the versions of Paul's vision

Author Richard Abanes wrote that contradictions in the stories of Paul's vision were

long ago resolved by scholars analyzing the Greek texts. The discrepancies in Paul's account involve modern ignorance of the Greek wording used.^[75]

In support of this claim, Abanes cites W.E. Vine, Vine's Expository Dictionary of New Testament Words p. 544.

Despite Abanes' claim, Greek scholarship has not resolved this issue. In fact, his use of the scholarship is dated, he ignores contrary views, and does not seem to realize that the Bible text itself (including the Acts of the Apostles) violates his supposed 'rule' more often than it keeps it.

The two verses usually at issue are Acts 9꞉7 and Acts 22꞉9. For example, one Wikipedia editor claims that

"There is no conflict in the three accounts of Paul's vision if you read Acts 22:9 in any version other than the KJV. For instance, in the New American Standard Bible and the New International version, it says that Paul's companions did not "understand the voice"—that is hear what was uttered with understanding."^[76]

The debate centers on the word translated "hearing" or "heard" in these verses

Bible version	Acts 9:7	Acts 22:9	Comments
Summary	Heard voice, saw no one?	Saw light, heard no voice?	Clear contradiction?
KJV	And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.	And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.	Clear contradiction?

Abanes' source

The work cited by Abanes is not a recent work of Greek scholarship—it was first published in 1940.^[77] In the reference for ακούω, we read:

...the usual word denoting "to hear," is used (a) intransitively, e.g., Matt. 11:15; Mark 4;23; (b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in Acts 9:7, "hearing the voice," the noun "voice" is in the partitive genitive case [i.e., hearing (something) of], whereas in Acts 22:9, "they heard not the voice," the construction is with the accusative. This removes the idea of any contradiction. The former indicates a "hearing" of the sound, the latter indicates the meaning or message of the voice (this they did not hear). "The former denotes the sensational perception, the latter (the accusative case) the thing perceived" (Cremer).

Abanes' claim

Thus, by this source, Abanes hopes to argue that there can be "no idea of any contradiction":

Factor	Acts 9:7	Acts 22:9	Comments
Case	partitive genitive	accusative	"Case" is a part of speech, it indicates the role a noun (here, "the voice") plays in the sentence. English does not use cases.
Meaning	One hears the sound	One hears the message	—|-

Have modern Greek scholars anything to add to our discussion?

We have seen Abanes appeal to a source that was more than sixty years old at the time of his writing. Have modern Greek scholars anything to add to our discussion?

Daniel Wallace (a non-LDS, conservative Christian scholar) wrote of this same issue:

...There seems to be a contradiction between this account [Acts 9:7] of Paul's conversion and his account of it in Acts 22, for there he says, "those who were with me..did not hear the voice..." However, in Acts 22:9 the verb ακούω takes an accusative direct object. On these two passages, Robertson states: '...it is perfectly proper to appeal to the distinction in the cases in the apparent contradiction....The accusative case (case of extent) accents the intellectual apprehension of the sound, while the genitive (specifying case) calls attention to the sound of the voice without accenting the sense.'...

The NIV [a conservative Bible translation, the New International Version] seems to follow this line of reasoning....[thus the differences in case] can be appealed to to harmonize these two accounts....(italics in original)^[78]

Thus, Wallace is here dealing with the exact verses under discussion, and notes the exact argument which Abanes makes. Does he agree? Let us see:

On the other hand, it is doubtful that this is where the difference lay between the two cases used with ακούω in Hellenistic Greek: the N[ew] T[estament] (including the more literary writers) is filled with examples of ακούω + genitive indicating understanding^[79]....as well as instances of ακούω + accusative where little or no comprehension takes place^[80]}....The exceptions, in fact, are seemingly more numerous than the rule!

Thus, regardless of how one works through the accounts of Paul's conversion, an appeal to different cases probably ought not form any part of the solution (italics and bold italics in original).^[81]

Thus, the New Testament itself does not agree with Abanes' reading. Far from supporting him, Greek scholarship argues against his solution—the Bible has more examples where his supposed "rule" is broken than when it is followed. (Even Acts itself contains three counterexamples!)

It would seem that this approach has been developed by those who wish to maintain the idea of biblical inerrancy in the face of the Greek evidence.

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims ) Wikipedia article "First Vision" (Talk page)—Comment by editor John Foxe off-site

⍗

Learn more about multiple accounts of Joseph Smith's First Vision

Wiki links	Multiple accounts of the First Vision Differences in First Vision accounts Quotes and primary sources
Online	Roger Nicholson, "The Cowdery Conundrum: Oliver's Aborted Attempt to Describe Joseph Smith's First Vision in 1834 and 1835," Interpreter: A Journal of Mormon Scripture 8/4 (6 December 2013). [27–44] link Robert A. Rees, "Looking Deeper into Joseph Smith's First Vision: Imagery, Cognitive Neuroscience, and the Construction of Memory," Interpreter: A Journal of Mormon Scripture 25/3 (21 April 2017). [67–80] link} John A. Tvedtnes, "Variants in the Stories of the First Vision of Joseph Smith and the Apostle Paul," Interpreter: A Journal of Mormon Scripture 2/5 (2 November 2012). [73–86] link
Video	"Multiple accounts of the First Vision," BH Roberts Foundation print-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young First Vision

Notes

1. ↑ Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago, Illinois: University of Illinois Press; Reprint edition, 1987), 53.
2. ↑ Bushman, Beginnings of Mormonism, 53.
3. ↑ The Fredonia Censor, vol. 11, no. 50, 7 March 1832.
4. ↑ Joseph Smith, 1832 vision account; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 1–2.; from MS Joseph Smith, "A History of the Life of Joseph Smith," in Joseph Smith Letterbook 1, pp. 1-6, Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
5. ↑ (December 1834) Latter Day Saints' Messenger and Advocate 1:42-43.
6. ↑ Joseph Smith, Journal entry, 9 November 1835; found in Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22. from MS Joseph Smith Journal, 1835-36, 193 pp., Joseph Smith Collection, Church Archives, Salt Lake City. direct off-site
7. ↑ JS-H 1꞉5-6
8. ↑ E. Latimer, The Three Brothers: Sketches of the Lives of Rev. Aurora Seager, Rev. Micah Seager, Rev. Schuyler Seager, D.D. (New York: Phillips and Hunt, 1880), 21–22, citing the Aurora Seager diary. This revival was never mentioned in the Palmyra newspapers.
9. ↑ George Peck, The Life and Times of Rev. George Peck (New York: Nelson and Philips, 1874), chapter 2.
10. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
11. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
12. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
13. ↑ Ibid., 193.
14. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of editor of this article.
15. ↑ Walker Wright and Don Bradley, "'None That Doeth Good': Early Evidence of the First Vision in JST Psalm 14," Brigham Young University Studies 61 no. 3 (2022), 123–40.
16. ↑ ^{16.0 16.1 16.2} J.B. Haws, "Reconciling Joseph Smith—History 1:10 and 1:18–19," Religious Educator 14, no. 2 (2013): 97–105 (97–98).
17. ↑ Christopher C. Jones, "The Power and Form of Godliness: Methodist Conversion Narratives and Joseph Smith's First Vision," Journal of Mormon History Vol. 37, No. 2 (Spring 2011): 88–114.
18. ↑ Joseph Fielding McConkie, "Joseph Smith and the Poetic Writings," The Joseph Smith Translation: The Restoration of Plain and Precious Things, ed. Robert L. Millet and Monte S. Nyman (Provo, UT: BYU Religious Studies Center, 1985), 111.
19. ↑ Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant Communications, 2009), 177.
20. ↑ Ibid., 193.
21. ↑ Walker Wright, unpublished manuscript. Digital copy in possession of FAIR.
22. ↑ Jim Bennett, "A Faithful Reply to the CES Letter from a Former CES Employee,"(2 September 2020).
23. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 2.
24. ↑ Oliver Cowdery, "LETTER IV," Latter Day Saints' Messenger and Advocate 1 no. 5 (Feb. 1835), 78.
25. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 22.
26. ↑ Jeremy Runnells, "Letter to a CES Director".
27. ↑ "I am the owner and main contributor to mormoninfographics.com I wanted to thank you or whoever for pointing out the error I had in the 1835 Jewish Minister account. I had mistakenly labeled his age as 17. This has since been corrected. I apologize for the error and welcome any and all input on this or any other infographic. Thank you." (Posted by bjpascoal, on 20 June 2013 - 08:35 PM on Mormon Dialogue and Discussion Board) off-site The author of "A Letter to a CES Director" subsequently corrected the graphic in the copy of the letter hosted on his site.
28. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), 1–31. off-site off-site Full title GL direct link
29. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 9–20.off-site.(emphasis added)
30. ↑ See John W. Welch and James B. Allen "Analysis of Joseph Smith's Accounts of the First Vision," Opening the Heavens: Accounts of Divine Manifestations 1820-1844, 1st ed., John W. Welch, ed. (Provo, UT: BYU Studies Press, 2005).
31. ↑ See for example Stan Larson, "Another Look at Joseph Smith's First Vision," Dialogue: A Journal of Mormon Thought, 47, no. 2 (Summer 2014): 37-62 (52).
32. ↑ Robert Boylan, "Psalm 110:1 and the two Lords in the 1832 First Vision Account," (6 October 2019).
33. ↑ Stan Larson, "Another Look," 52.
34. ↑ See the 2006 FAIR Conference address entitled "Revised or Unaltered? Joseph Smith's Foundational Stories" and its accompanying slides (see links below in the "Video" section).
35. ↑ Gospel Topics Essays "First Vision Accounts" lds.org
36. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:185. Volume 4 link
37. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:77–78. Volume 6 link
38. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 2:271. Volume 2 link
39. ↑ Times and Seasons 3, 761. off-site GospeLink
40. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:64. Volume 5 link
41. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:210–212. Volume 4 link
42. ↑ Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine [second series] 7 (May 1870): 305-309; reproduced in Vogel, Early Mormon Documents 1:456-466.
43. ↑ Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306.
44. ↑ Mrs. S.F. Anderick affidavit of 24 June 1887, cited in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 2.; reproduced in Vogel, Early Mormon Documents 2:207-211.
45. ↑ Vogel, Early Mormon Documents 1:210n9.
46. ↑ Lorenzo Saunders, interviewed by William H. Kelley, 17 September 1884, 1-18, in E.L. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri; reproduced in Vogel, Early Mormon Documents 1:125-135.
47. ↑ Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 17–18.
48. ↑ Lucy Mack Smith, History of Joseph Smith by His Mother (Salt Lake City: Stevens and Wallis, 1945), 90.
49. ↑ Letter, Josiah Stowell Jr. to John S. Fullmer, 17 February 1843.
50. ↑ Morning Star, 7 March 1833 [Limerick, Maine].
51. ↑ Peter Bauder, The Kingdom and Gospel of Jesus Christ (Canajoharie, New York: A. H. Calhoun, 1834), 36.
52. ↑ Observer and Telegraph, 18 November 1830 [Hudson, Ohio].
53. ↑ “Gold Bible, No. 3,” The Reflector (Palmyra, New York) 2, no. 12 (1 February 1831): {{{pages}}}. off-site
54. ↑ The Catholic Telegraph, 14 April 1832 [Cincinnati, Ohio].
55. ↑ Orson Pratt, Journal of Discourses 14:140-141.
56. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. ""dispensation," definition #4, (emphasis in original)) "dispensation," definition #4, (emphasis in original))."
57. ↑ Saints’ Herald, vol. 30 (16 June 1883): 388; emphasis added.
58. ↑ Deseret Evening News, 20 July 1901, 22.
59. ↑ Latter Day Saints' Messenger and Advocate 2 no. 13 (October 1835), 208.; hymn #26 – 1835 edition; emphasis added.
60. ↑ Samuel W. Richards, "Joseph Smith, the Prophet," Young Women's Journal 18 no. 12 (December 1907), 537–539, (emphasis added).
61. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), ?, (emphasis added). off-site off-site Full title GL direct link
62. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), footnote #11 to the 1838 history.
63. ↑ Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 177.
64. ↑ Millennial Star 5 no. 10 (March 1845), 150.
65. ↑ John Jaques, Catechism For Children: Exhibiting the Prominent Doctrines of The Church of Jesus Christ of Latter-day Saints (Liverpool, England: Franklin D. Richards, 1854), 76.
66. ↑ Orson Pratt, Journal of Discourses 7:221.
67. ↑ Brigham Young, Journal of Discourses 12:68.
68. ↑ Larry C. Porter, Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), {{{vol}}}:1512.
69. ↑ Jeremy Runnells, "Letter to a CES Director" (2013)
70. ↑ Image from "MormonInfographics.com".
71. ↑ William O. Nelson, "Anti-Mormon Publications," Encyclopedia of Mormonism Daniel H. Ludlow ed. (New York, NY: MacMillan Publishing Company, 1992; 2007) 45-46.
72. ↑ Matthew J. Grow, Richard E. Turley Jr., Steven C. Harper, Scott A. Hales eds., Saints Volume 1 - The Standard of Truth (Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 2018), 17. The book cites Richard Bushman, "The Visionary World of Joseph Smith," BYU Studies 37:1 (1997-1998): 183–204.
73. ↑ Charles G. Finney, "Memoirs of Charles G. Finney," (1876) 16-18.
74. ↑ Richard Lloyd Anderson, "Parallel Prophets: Paul and Joseph Smith," Ensign (July 1972).off-site
75. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42, 43 (sidebar). ( Index of claims )
76. ↑ Comment made by Wikipedia editor John Foxe on "First Vision" talk page (17 Aug. 2006) off-site
77. ↑ W.E. Vine's M.A., Expository Dictionary of New Testament Words (1940). off-site
78. ↑ Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan, 1997), 133. off-site
79. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 2꞉9, John 5꞉25, John 18꞉37, Acts 3꞉23, Acts 11꞉7, Revelation 3꞉20, Revelation 6꞉3,5, Revelation 11꞉12, Revelation 14꞉13, Revelation 16꞉1,5,7, Revelation 21꞉3. Note that two of these examples are even from the book of Acts!
80. ↑ Wallace gives as examples which contradict Abanes' model: Matthew 13꞉19, Mark 13꞉7, Matthew 24꞉6, Luke 21꞉9, Acts 5꞉24, 1 Corinthians 11꞉18, Ephesians 3꞉2, Colossians 1꞉4, Philemon 1꞉5, Jas 5:11, Revelation 14꞉2.
81. ↑ Wallace, Beyond the Basics, 133–134. off-site

33

Claim
The author states that “the LDS concept of a total apostasy contradicts Christ’s promise that ‘I will build My church, and the gates of Hades shall not prevail against it.”

Author's source(s)
Matthew 16:18

Response

Jesus told Peter, "upon this rock I will build my church; and the gates of hell shall not prevail against it."

Summary: Some Christians argue that a universal apostasy is impossible, because Jesus told Peter, "upon this rock I will build my church; and the gates of hell shall not prevail against it." (Matthew 16:18) It is claimed that this means the Church organized by Jesus would never suffer apostasy and loss. However, Jesus' teaching about the rock is not a reference to any individual church or group of believers, since even well-intentioned mortals must fail. Christ is the only sure foundation upon which a church can be built, and the knowledge of Christ must come as it always has, as it came to Peter—by direct revelation from the Father. Christ's Church will then be built upon those who have such revelation of Christ, including prophets and apostles. The gates of hell prevailing against the church must refer to keeping the church in or out of the Hades, the dwelling place of departed spirits. Gates do not force people to enter or leave, but they do keep people from going in or out. Therefore, the Catholic and Protestant interpretations are not very intelligible whereas the Latter-day Saints can interpret the passage in at least two logical, Biblically sound ways.

33

Claim
The author states that the Book of Hebrews “explains that the Aaronic priesthood was brought to an end with the death of Christ and that Christ is our only eternal High Priest ‘after the order of Mechizedek.’”

Author's source(s)
Hebrews 3:1; 4:14-16; 5:1-9; 6:20; 7:11-28.

Response

Hebrews 7 and the Aaronic priesthood

Summary: Hebrews 7 states that the Aaronic/Levitical Priesthood was "changed" to the unique priesthood "after the order of Melchizedek" held by Jesus Christ. Why then do Mormons still use the Aaronic Priesthood? The idea that the Melchizedek Priesthood superseded the Aaronic Priesthood is a correct one. But this does not necessarily imply that there is no Aaronic Priesthood. As other Christians see it, the Aaronic Priesthood is like a small glass of water that is replaced by a fruit juice (the Melchizedek Priesthood). They are distinguished from each other, in most Christians' eyes, as quite separate things.

33

Claim
The author notes that the Church was originally named “The Church of Christ,” followed by “The Church of the Latter Day Saints,” and then ultimately changed by revelation to “The Church of Jesus Christ of Latter-day Saints.”

Author's source(s)
Doctrine and Covenants 115:4.

Response

•   The author got one fact correct:  
  The original name of the Church, and the subsequent name “Church of the Latter Day Saints” were not received by revelation. The name of the Church was ultimately given by revelation to be “The Church of Jesus Christ of Latter-day Saints.”

34

Claim
The author states that Joseph received the promise that a temple in Independence, Missouri would be “reared in this generation,” yet “the LDS Church has not built the temple in Independence.”

Author's source(s)
Doctrine and Covenants 84:3-5

Response

Independence temple to be built "in this generation"

Summary: Is Joseph Smith's declaration that the Independence, Missouri temple "shall be reared in this generation" an example of a failed prophecy? Joseph Smith's revelation in D&C 84 may appear on the surface to be a failed prophecy, but a more informed reading reveals that it may not have been a prophecy, and if it is, its fulfillment is still in the future.

35 - The author states that Joseph Smith predicted that the Lord would come within “fifty-six years”

The author(s) of Mormonism Unmasked make(s) the following claim:

The author states that Joseph Smith predicted that the Lord would come within “fifty-six years” and that this “prophecy never came true either.”

Author's sources: Joseph Smith, ‘’History of the Church’’, vol. 2 (Salt Lake Cithy: Deseret Book Co., 1978), 182.

FAIR's Response

FAIR Answers—back to home page

V

Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

Alleged false prophecies by leaders of The Church of Jesus Christ of Latter-day Saints

Many critics of The Church of Jesus Christ of Latter-day Saints assert that its past presidents (men that Latter-day Saints consider prophets) have made failed prophecies and that this either proves or provides evidence for the claim that they aren't true prophets receiving revelation from God.

We will first discuss general principles regarding alleged false prophecies.^[1]

See also: Alleged unfulfilled promises in patriarchal blessings and When spiritual impressions seem mistaken

The Three Models of Prophecy: Film Reel, Weather Forecast, and Plan

How we understand a claim of false prophecy will depend on what we understand prophecy to be. There are at least three potential models:

1. Film Reel model: The future is already planned out and God, like an old-timey projectionist, can unfurl the reel and see what happens further on in the movie of life, come back to the present, and reveal that will to his children. Key to this model of prophecy is that the events revealed in prophecy will certainly happen.
2. Weather forecast model: God makes a prediction of the future based off of present circumstances. If present circumstances change, then the prophecy does not have to reach fulfillment. God’s formula in scripture seems to be one set up on conditional statements. In this model, prophecy is a description of what will probably happen, not a certain declaration.
3. Plan model: God revealing his plans for the future given certain conditions being met. If those conditions are not met, then God will act differently. For instance, God can state that if A happens, then B will happen. (For example, "If you do not repent, you will be destroyed." Under this model, humans make choices right now that change the outcome of the prophecy. Key to this model of prophecy is that the events revealed and described in prophecy will contingently happen.

Elements of all models may apply in some situations. We often have a model in mind without realizing it, and so make judgments based on only a partial view of what prophecy is or can be.

A more speculative fourth option—God's foreknowledge may not be absolute

A more speculative option (and one that is likely to be much more objectionable for some) is the idea that God does not have exhaustive foreknowledge of the future. (Conservative protestant critics, often Calvinists by theology, would typically reject this option strongly since they believe in God's absolute sovereignty—including the idea that some people are unconditionally chosen from all eternity to be saved. Those so chosen will always respond to God's decision to offer them salvation, and this saved state cannot be undone by any human choice or action,

By contrast, the restored Church of Jesus Christ holds to none of these views—God has not predestined any of his children to salvation or damnation, all have the moral agency to respond to God's gracious offer of salvation, and even those who are in a saved state and covenant relationship can use that same moral agency to reject God and not "endure to the end."^[2]

The Church does not take an official position as to how members ought to view God's foreknowledge.^[3]

Some believe that God has knowledge of all things that will actually happen in the future.

Others believe that the nature of free will or moral agency means that even God cannot be certain how truly free creatures will act until they do so. Thus, God has a very good idea of how things will go, but he does not achieve certainty until we choose to act. Those who hold this view insist that this does not mean that God does not have all the power it is possible to have—merely that absolute foreknowledge is a logical impossibility. Further, they also believe that regardless of these considerations, God is still absolutely capable of bringing to pass his purposes, and no moral agent can thwart his plans, save as it regards themselves.^[4]

Deuteronomy 18—a biblical test of true prophesy

Critics from other branches of Christianity often cite Deuteronomy 18:20–22 as a scriptural test of a claim to prophethood. That scripture states:

But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. And if thou say in thine heart, How shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

This test is straightforward—if a prophesy is made and it fails, the speaker of the prophesy should be regarded as a false prophet. While simple on the surface, the matter quickly becomes more complex. If the critics used this standards on the bible as they try to use it against Joseph Smith, they would soon dismiss much of the bible.

John Tvedtnes wrote:

Based on the false premise that "all you need is one false prophecy to have a false prophet," some critics have ignored many of Joseph Smith’s [fulfilled] prophecies and have zeroed in on ones they consider to be false. But they typically identify unfulfilled commandments, opinions, and counsel as "false prophecies." In doing so, they forsake the rules laid out in 18?lang=eng&id=p20-22#p20-22 Deuteronomy 18꞉20-22, ignoring the fact that the passage defines a false prophecy as one uttered in the name of the Lord which does not come to pass.

The main problem is that the critics do not apply these same standards to biblical prophecies. And when we try to show that, by these standards, many of the biblical prophets fail the tests they have set up for Joseph Smith, we are accused of "Bible-slamming." To those who ascribe more divinity to the Bible than to God, such a "sin" is worse than blasphemy itself. Honesty, however, impels us to submit the biblical prophets to the same tests as those applied to Joseph Smith.

For this reason, following the logic of the critics, we would have to conclude that Moses-to whom the revelation in Deuteronomy 18:20-22 is ascribed-was a false prophet. In Numbers 25꞉13, he said, in the name of the Lord, that Phinehas, his grand nephew, would hold the priesthood eternally. But if Hebrews 7꞉11-12 is correct, the Aaronic priesthood is not eternal. In this particular example, Moses fills the requirement for the test of Deuteronomy much more closely than does Joseph Smith in most of the examples of "false prophecies" cited by the critics. How, then, can Latter-day Saints accept both Joseph Smith and Moses as true prophets, regarding their prophecies as divinely-inspired? The answer lies in the fact that prophecy is typically conditional.^[1]

Step #1: Ensure that the account of the prophecy is authentic and is not based on hearsay

John Tvedtnes wrote:

This brings us to the fact that some critics quote secondary sources to illustrate "false prophecies" uttered by Joseph Smith. By their very definition, such sources cannot be considered totally accurate in their representation of the prophet’s words. One of the critics became rather selective in his use of secondary sources. Whenever the "prophecy" (some of them weren’t prophecies), in his judgment, failed, he was quick to pronounce the secondary source "authentic" or "reliable." But when it was fulfilled, he denounced it as coming from a secondary source and therefore unreliable. He even went so far as to term one failed prophecy as "reliable" because its source was "Mormon," while denouncing another fulfilled prophecy on the very same grounds.

For my part, I use all secondary sources with caution. They may give insights, but they cannot be considered with the same weight as known statements of Joseph Smith. This is true of journal accounts as well, for the reason that they are generally written after the fact (often at the end of the day) and are usually not reviewed by the person who made the statement.

Here is an example of how journals are sometimes misused: One critic quoted a revelation of Joseph Smith as found in Parley P. Pratt’s Autobiography (page 100), reading "surely Zion cannot fail, neither be moved out of her place." Elder Pratt, however, gave an abbreviated version of the revelation, which is found in D&C 97꞉19-20. In the original, we find that the words in question are what "the nations of the Gentiles shall say" of Zion at some point in the future. The secondary version was evidently used because it is more susceptible to interpretation as a "false prophecy."

Other problems arise when the critics cite a known forgery or a "false prophecy" by Joseph Smith whose only source is another anti-Mormon publication. Of a particular document, one critic wrote, "I believe this might be the most clear cut prophecy Joseph Smith ever gave." The document in question is a forgery prepared by Mark Hofmann. ...

One critic asked, "Do you really want to risk your eternal salvation on men who make statements like these?" To this, I reply, Can we risk our eternal salvation on the Bible, which reports that the sun and the moon stood still for Joshua (Joshua 10꞉12-14), when we know that this-like Quakers living on the moon-is a scientific impossibility? One might object that what the Bible describes is the standing still of the earth, rather than of the heavenly bodies (which is precisely the way the Book of Mormon puts it in Helaman 12꞉13-15). But the point is that the author of Joshua held an incorrect belief concerning the movement of celestial bodies, even if that does not invalidate the basic story he tells. So, too, Joseph Smith (and others) could have held false views concerning these same celestial bodies and yet told the truth about the revelations he received from God.^[1]

Step #2: Verify that the source claims that the prophecy came by revelation from God

Tvedtnes continued:

Under date of February 8, 1843, Joseph Smith wrote, "[I] visited with a brother and sister from Michigan who thought that >a prophet is always a prophet;’ but I told them that a prophet was a prophet only when he was acting as such" (History of the Church 5:265). Prophets are, after all, human beings. The fact that they speak for God on occasion does not remove their free agency. Like all of us, prophets have opinions. Sometimes, these opinions are clearly set off, as Paul did in his first epistle to the Corinthians (1 Corinthians 7꞉10,12,25,40). Joseph Smith occasionally used wording such as "this is my counsel" (History of the Church 1:455) or "I therefore warn" ( Nauvoo Neighbor, June 19, 1844).^[5] Elder Charles W. Penrose, a member of the Quorum of the Twelve and later a counselor in the First Presidency, wrote, "At the head of this Church stands a man who is a Prophet…we respect and venerate him; but we do not believe that his personal views or utterances are revelations from God."^[6]

More recently, Joseph Fielding Smith wrote:

It makes no difference what is written or what anyone has said, if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teachings of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man’s doctrine. You cannot accept the books written by the authorities of the Church as standards in doctrine, only in so far as they accord with the revealed word in the standard works. (Doctrines of Salvation 3:203)

Similar thoughts were expressed by President Harold B. Lee in a European area conference:

If anyone, regardless of his position in the Church, were to advance a doctrine that is not substantiated by the standard Church works, meaning the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price, you may know that his statement is merely his private opinion. The only one authorized to bring forth any new doctrine is the President of the Church, who, when he does, will declare it as revelation from God, and it will be so accepted by the Council of the Twelve and sustained by the body of the Church. And if any man speak a doctrine which contradicts what is in the standard Church works, you may know by that same token that it is false and you are not bound to accept it as truth.^[7]

In January 1970, six months after the first Apollo moon landing, Joseph Fielding Smith became President of the Church. Some anti-Mormon groups took delight in pointing out that he had, during his tenure as an Apostle, declared that it was "doubtful that man will ever be permitted to make any instrument or ship to travel through space and visit the moon or any distant planet."^[8] What these same critics failed to point out was that President Smith never attributed his belief to a revelation from God. Indeed, many of his generation held the same opinion, and all were surprised-but delighted-when proven wrong. Incorrect opinions do not make false prophets. Some of the Bible’s foremost prophets, such as Moses and Jeremiah, objected that their lack of eloquence made them unsuited to fill the role the Lord had cut out for them. God overruled these opinions and sent them on their way.^[9]

Step #3: Ensure that the account of the prophecy does not misrepresent or misinterpret what the prophet actually said.

To avoid misrepresenting or misinterpreting what a prophet said:

• Check sources: Revisit the source of the prophecy to see if there is any missing context.
• Check interpretation: Consider alternative interpretations. Have other Latter-day Saint or other Christians authors examined the prophecy in question? Have they offered alternative interpretations? Is there only one possible interpretation that is compelled by the source or are there multiple possible interpretations?
• Ask, 'Vision or prophecy?': John Tvedtnes wrote that

Visions are often highly symbolic and hence require interpretation. They cannot, therefore, necessarily be taken as "prophecy" in the sense of predictions of precise future events. As an example, we may consider Joseph Smith’s vision of the celestial kingdom (History of the Church 2:380-381). It has been highly criticized because in it he saw the twelve apostles of his day in the celestial kingdom. Of the twelve, however, five were excommunicated and never returned to the Church. This, the critics say, is evidence of a false prophecy. More likely, it is an indication of what the Lord intended for them, had they all remained faithful. If Joseph Smith is to be condemned as a false prophet on the basis of this vision, then we must condemn Jesus as a false prophet for similar reasons. Christ promised his twelve apostles that, when he returned to reign in glory, they would sit on twelve thrones and judge the twelve tribes of Israel (Matthew 19:28). And yet Judas, who was one of the twelve at the time, later fell away and, losing his place as an apostle, was replaced by Matthias (Acts 1:15-26).12 If we take Jesus’ words literally, then either Judas will receive the reward (which makes the account in Acts wrong), or Jesus lied. On the other hand, if we do not hold Jesus to every word, should we not extend the same courtesy to Joseph Smith who, after all, was far less perfect than the Savior?^[1]

• Multiple ways to fulfillment: Latter-day Saints (like many other Christians) believe in the concept of dual fulfillment. That is: prophecies can be fulfilled in multiple ways.
• Check timeframe: Often, prophecies do not have a set timeframe for when they will be fulfilled. Sometimes they use language that's equivocal. For instance, prophecies may state that God will "soon" act in a certain way. But, as many know, our "soon" and God's "soon" may not be the same.^[1]
• Prophetic language: Tvedtnes observed that "[w]hen it comes to written revelations, the question of language becomes paramount. Was the revelation taken from the Lord’s dictation by the prophet? Or does it reflect the prophet’s language, reflecting the truths revealed to him by God? One could argue either case without clear resolution. But Latter-day Saints realize that the Lord "speaketh unto men according to their language, unto their understanding" (2 Nephi 31꞉3; see also D&C 1꞉24). Thus, each prophet of the Old Testament wrote in his own dialect. Some of the later ones even used Aramaic or Persian words then being borrowed by the Hebrew language."^[1]

Step #4: Remember that most prophecies are contingent on conditions being met—even if that contingency is not made clear by the explicit text of the prophecy

Prophecy is virtully always conditional in the Latter-day Saint view. Before concluding that a prophesy is false, we should look for any stated or implied conditions for fulfillment.

John Tvedtnes wrote:

It was the Lord himself, through the biblical prophet Jeremiah, who explained the conditional nature of prophecy:

At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them. (Jeremiah 18:7-10)^[10]

Jeremiah himself exemplified the principle of conditional prophecy when he told king Zedekiah, in the name of the Lord, that he would not go captive into Babylon if he followed the prophet’s instructions; otherwise, he would be taken captive and Jerusalem would be destroyed (Jeremiah 38꞉17-23). The conditional nature of prophecy explains why Jonah is not a false prophet. The Lord’s threat to destroy Nineveh within forty days (Jonah 3꞉4) was mitigated by the repentance of the city’s population (Jonah 3꞉4-9). "And God saw their works, that they turned from their evil way; and God repented of the evil that he had said that he would do unto them; and he did it not" (Jonah 3 10). Ironically, Jonah was upset by the fact that the prophecy was not fulfilled, and the Lord had to explain to him that the resultant repentance of "sixscore thousand persons" was more important than fulfilling the word (Jonah 4꞉1-11). From this story, it is obvious that the free-will actions of men play a role in the fulfillment of prophecy. Here are other examples from the Bible:

• The Lord told David that the men of Keilah "will deliver thee up [to Saul]" (1 Samuel 23꞉12). This did not happen, however, because David fled from the city (verses 13-14).
• Isaiah told king Hezekiah, "Thus saith the Lord, Set thine house in order; for thou shalt die, and not live." (2 Kings 20꞉1) But after the king pleaded with the Lord, the prophet delivered a new message, saying that fifteen years would be added to his life (verses 2-6).
• The Lord told Moses that he would destroy the Israelites and make of Moses a greater nation than they. When Moses protested that this would be wrong, the Lord changed his mind (Numbers 14꞉11-20).
• The Lord said through Elisha that the combined armies of Israel, Judah and Edom would "smite every fenced city" of Moab and that he would "deliver the Moabites also into your hand." But one city, Kir-hareseth, was not taken. When Mesha, the Moabite king, sacrificed his son on the city wall, the Israelites left and went home. The prophecy was not fulfilled because the Israelites would not cooperate with the Lord’s wishes.
• Through Ezekiel, the Lord declared that the Lebanese city of Tyre would be destroyed by the Babylonian king Nebuchadrezzar, never to be rebuilt (Ezekiel 26, especially verses 4, 7, 12, 14). Though Nebuchadrezzar laid siege against Tyre from 598 to 586 B.C., he was never able to take the city.
• The Lord then told Ezekiel that, in compensation for his not taking Tyre, Nebuchadrezzar would be given the land of Egypt, (Ezekiel 29 17-10). Its people would be slain and its rivers dry up (Ezekiel 30꞉10-12; Ezekiel 32꞉11-15) and the land of Egypt would remain uninhabited for forty years (Ezekiel 29꞉11-13). But though Nebuchadrezzar defeated an Egyptian army in battle, he never conquered Egypt either.
• Isaiah, in his prophesy against Babylon (Isaiah 13꞉1), declared that the Medes would slay men, women and children and that Babylon would "be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation" (Isaiah 13:17-20). In 539 B.C., Cyrus, king of the Medes and Persians, took Babylon without bloodshed, and made it one of the principal cities of his empire. Babylon remained inhabited for centuries afterward.

It is in the light of the conditional nature of prophecy that we must consider some of Joseph Smith’s prophecies. For example, the missionary calling promised Thomas B. Marsh in D&C 112 was never fulfilled because he was excommunicated and forfeited his blessings. Critics have stated that if God really knew Marsh’s heart (verse 11), he would have known that he would apostatize and not be worthy of the promised blessings. The same argument has been used in regard to George Miller’s calling to the bishopric (D&C 124꞉20-21), eight years before he was disfellowshipped.

• By this same reasoning, God should not have promised a throne to David (1 Samuel 16꞉12-13; 2 Samuel 3꞉9-10; 1 Kings 2꞉4; 1 Kings 8꞉25; 1 Kings 9꞉5), since David, in future, would commit adultery and order the death of an innocent man (1 Samuel 11). This also brings up the question of Jesus’ promise to his twelve apostles: "Ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19꞉28). This promise was made before Judas betrayed the Master and he was obviously included among those who would sit on the "twelve thrones." How could Jesus have made such a promise to the one who would betray him, whom he termed "a devil" (John 6꞉70-71)? The answer seems obvious: at the time of the promises, Judas, Thomas B. Marsh and George Miller were faithful to the Lord. By their subsequent actions, they lost all claim to those promises.^[1]

Step #5: Remember the commandment "shall" and the predictive "shall"

One mistake people make in interpreting prophecies mistaking a commandment for a foretelling. That is because both may use "shall". There's obviously a difference between "thou shall not kill" (command) and "thou shall be in Arizona in four months" (foretelling of location).

Step #6: most prophecies can be considered "unreasonable" by some standard

John Tvedtnes wrote:

Some of the critics have included "unreasonable" prophecies in their lists of false prophetic utterances by Joseph Smith. The subjective nature of such a determination makes this procedure unacceptable. What is "unreasonable" to one person may be perfectly acceptable to another. For example, the prophets Ezekiel and Jeremiah "contradicted" each other concerning an essential point, and yet were both right. Ezekiel had prophesied that king Zedekiah would go to Babylon but never see it (Ezekiel 12:13), while his contemporary Jeremiah prophesied that Hezekiah would be taken captive to Babylon (Jeremiah 32:5). But, in the end, both prophets proved true, for Zedekiah indeed went captive into Babylon, but did not see the city, for he had been blinded (2 Kings 25:7). Thus, we see that prophecies "impossible" of fulfillment have, in the course of time, proven true. Joseph Smith deserves at least the same kind of consideration.^[1]

Conclusion

We will use these principles to evaluate Joseph Smith's alleged prophecies.

First, however, we need to consider a question that may lurk behind many Christian critics of Joseph Smith. Although they search for "false prophecies" to discredit him, the underlying motive may be that they "know" that there cannot be any more prophets today. They believe the bible "says so," and thus Joseph must be a false prophet. Their evaluation of Joseph's prophecies are not intended, then, to ascertain if he is a true prophet. They have already decided that he is a false prophets on other grounds.

Are there not supposed to be any more prophets after Christ's day?

The belief that there would be no more prophets after Christ is firmly rooted in tradition, not the Bible

The belief that there would be no more prophets after Christ is rooted in tradition, not the Bible. The Bible teaches the opposite of this traditional belief. "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." (Amos 3꞉7, (emphasis added)) God has always had direct dealings with man, through the prophets and through revelation. "Am I a God at hand, saith the Lord, and not a God afar off?" (Jeremiah 23꞉23) This is the process God has used since the time of Adam. "As he spake by the mouth of his holy prophets, which have been since the world began." (Luke 1꞉70) it is only logical, and biblically correct, to expect God to have the same relationship with man today.

Christianity claims that God does not change. This is a statement that Latter-Day Saints agree with. Yet, while making this claim, most of Christianity says God has changed because he does not now call prophets.

Only the living prophets are opposed

Those who oppose Joseph Smith as a prophet, do not oppose dead past prophets, but the living ones. Jesus himself noted the irony—the religious leaders opposed him most strongly. Christ understood that his opponents claimed to believe in the past prophets while rejecting a present-day messenger from God. Jesus described them as having the appearance of righteousness, yet were full of iniquity:

Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city (Matthew 23꞉28-34):

Many follow this pattern today—they proclaim a belief in Christ while denying living prophets.

Alleged false prophecies of Joseph Smith

Did Joseph Smith prophesy that he couldn't be killed within 5 years of August 1843?

It would appear that the letter written by Sarah Scott on 22 July 1844 is a blending of separate and distinct pieces of information and they have been assembled in order to support her view that Joseph Smith was a false prophet

Claim: Joseph Smith prophesied in August 1843 "that he could not be killed within five years from that time". Since he was killed less than one year later, some claim that his statement counts as a false prophecy and that he should be considered a false prophet.

The letter written by Sarah Scott on 22 July 1844 is likely a blending of separate and distinct pieces of information and they have been assembled—whether consciously or subconsciously—in order to support her view that Joseph Smith was a false prophet.

As always, we consider the original document in analyzing this claim:

Joseph also prophesied on the stand a year ago last conference that he could not be killed within five years from that time; that they could not kill him till the Temple would be completed, for that he had received an unconditional promise from the Almighty concerning his days, and he set Earth and Hell at defiance; and then said, putting his hand on his head, they never could kill this Child. But now that he is killed some of the Church say that he said: unless he gave himself up. My husband was there at the time and says there was no conditions whatever, and many others testify to the same thing.

Biases of the author

We note first that the author and her husband "were influenced by William Law to leave the Church in 1844" - close to the time when the document was composed.^[11] That does not mean that the report is false, but we need to account for the writer's bias.

Secondly, this letter is not an eyewitness account of what was said by Joseph. The writer stead cites someone else (her husband) who was an eyewitness and so the information second-hand. 

Thirdly, this information is being relayed about 11 months after the Prophet spoke, so memories may be more flawed. The author is also not clear about the dates—the sentence above should read: "a year ago [before] last conference"). The underlined portion of the letter accurately reflects what Joseph Smith said on 27 August 1843.[12] 

The "five years" aspect is from an earlier statement

The 'five-year prophecy' is being included where it doesn't belong. On 12 January 1838 the Prophet met in council at his father’s house in Kirtland, Ohio. During a discussion about the dire circumstances caused by apostates and mobs – and in anticipation of his leaving for Missouri - Joseph Smith said: "One thing, brethren is certain, I shall see you again, let what will happen, for I have a promise of life five years, and they cannot kill me until that time is expired."^[13] Five years would expire by January 1843, and it is interesting that on 22 January 1843 the Prophet said: "I understand my mission and business. God Almighty is my shield and what can man do [see D&C 122:9] if God is my friend? I shall not be sacrificed until my time comes, then I shall be offered freely."^[14]

The idea of an "unconditional promise" with respect to the Prophet's "days" on the earth also appears to be a misapplication of information

The idea of an "unconditional promise" with respect to the Prophet's "days" on the earth also appears to be a misapplication of information. While the Prophet was languishing inside Missouri's Liberty Jail the Lord informed him in March 1839: "Thy days are known, and thy years shall not be numbered less" (D&C 122꞉9). These words were published in Nauvoo in 1840, and so we see how Sarah Scott or her informant could have either intentionally or unintentionally mixed them with a later statement.^[15]

Contemporary records do not support the claim

Sarah Scott's claim that on 27 August 1843 Joseph Smith said that nobody could kill him "till the Temple would be completed" is not supported by the notes taken by Willard Richards, Franklin D. Richards, and William Clayton^[16].

And, at least three months prior to the composition of Scott's letter the Prophet had told a group of Saints, "There is something going to happen; I don't know what it is, but the Lord bids me to hasten and give you your endowment before the Temple is finished".^[17] Indeed, in 1839 Joseph Smith had prophesied his own death before the age of 40—which would have been on 23 December 1845.^[18] Knowing about these well-established claims from Joseph makes us more confident that Scott was misreporting or misrepresenting the matter.

This letter also discounts the idea that Joseph said he could not be killed unless he gave himself up

This letter also discounts the idea (testified to by some unidentified Church members) that Joseph said he could not be killed unless he gave himself up. Scott's husband was present at the 27 August 1843 meeting and did not hear any such thing. And it does not appear from contemporaneous notes that Joseph said this on that date. However, on 31 August 1842 Joseph Smith told a gathering of Relief Society sisters "that great exertions had been made on the part of [the Church's] enemies, but they had not accomplished their purpose—God had enabled him to keep out of their hands. . . . the Lord Almighty had preserv'd him . . . . He said he expected th[at] heavenly Father had decreed that the Missourians shall not get him - if they do, it will be because he does not keep out of the way."^[19]

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Source(s) of the criticism

Critical sources

Letter, Sarah Scott to Calvin and Abigail Hall (parents), 22 July 1844, Nauvoo, Illinois. Published in George R. Partridge, ed., “The Death of a Mormon Dictator: Letters of Massachusetts Mormons, 1843–1848," New England Quarterly 9/4 (December 1936): 597.

Why did Joseph Smith say that David Patten would serve a mission when he was killed only six months later?

D&C 114 was not a prophecy, it was a mission call

It is claimed that Joseph Smith prophesied that David Patten would go on a mission (D&C 114꞉1), yet six months later Patten was killed in Missouri at the Battle of Crooked River. ^[20]

"Thus saith the Lord"

Some critics have pointed to the "thus saith the Lord" phrase at the beginning Patten's call in D&C 114}1-2} proves that this was a prophecy. Other sections where "thus saith the Lord" was part of the revelation demonstrates that the phrase was not used exclusively for prophecies (as in D&C 87) but is also used in revelations where instructions (D&C 21, 44, 49, 50, 52, 75, 89, 91, etc.) callings (D&C 36, 55, 66, 69, 99, 100, 108, etc.), and reproof (D&C 61, 95) are given. More than half the time the phrase was used in the first verse. When used in the first verse, it appears to be an indication that what followed was the product of revelation.

Patten's call

Those who make this argument employ a misreading of the call to Patten and a double standard regarding prophecy to condemn Joseph Smith.

D&C 114 was not a prophecy, it was a mission call. Joseph Smith issued a call for David Patten to go on a mission the following spring. This call by revelation is not a prophecy that David would serve a mission, but an admonition to set all his affairs in order so that he could.

In any event, Patten's death would not change the instructional nature of that call. Joseph Smith declared that: To the "great Jehovah . . . the past, present, and future were and are, with Him, one eternal 'now'."^[21] Despite this, God still gives agency to us and to others who impact on our lives, which usage often precludes what would have happened if the Lord's will were done on earth as it is in heaven.

Biblical parallels

There are several Biblical parallels to David Patten's mission call, such as the calling of Judas as an Apostle. As one of the Twelve Apostles, Judas was promised by the Lord that he would sit on twelve thrones with the others and judge the twelve tribes of Israel (Matt 19꞉28). Judas's choices never fulfilled this promise of the Lord. This doesn't make Christ a false prophet. Patten's death at the hands of Missourians was their doing, not his.

As D&C 124꞉49 says, if "their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings."

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 463, 617n21 ( Index of claims ) Institute for Religious Research Watchman Fellowship, The Watchman Expositor (Page 3) Watchman Fellowship, The Watchman Expositor (Page 7) Watchman Fellowship, The Watchman Expositor (Page 8)

Did Joseph Smith state that the moon was inhabited, and that it's inhabitants were dressed like Quakers?

This is not a quote from Joseph Smith, but rather a late, third-hand account of something that Joseph is supposed to have said

The source for this claim is not Joseph Smith himself; the first mention comes in 1881 in Oliver B. Huntington's journal, who attributed the information from Philo Dibble. So, we have a late, third-hand account of something Joseph is supposed to have said.^[22] Hyrum Smith ^[23] and Brigham Young ^[24] both expressed their view that the moon was inhabited.

A patriarchal blessing given to Huntington also indicated that "thou shalt have power with God even to translate thyself to Heaven, & preach to the inhabitants of the moon or planets, if it shall be expedient." ^[25]

Huntington later wrote an article about the concept for a Church magazine:

As far back as 1837, I know that he [Joseph Smith] said the moon was inhabited by men and women the same as this earth, and that they lived to a greater age than we do—that they live generally to near the age of a 1,000 years.

He described the men as averaging nearly six feet in height, and dressing quite uniformly in something near the Quaker style.^[26]

The idea of an inhabited moon or other celestial body was not foreign to at least some early LDS members. It is not clear whether the idea originated with Joseph Smith.

In the 1800s, the idea that the moon was inhabited was considered scientific fact by many

In any case, this idea was considered 'scientific fact' by many at the time. William Herschel, the discoverer of the planet Uranus, died in 1822. Herschel argued "[w]ho can say that it is not extremely probable, nay beyond doubt, that there must be inhabitants on the Moon of some kind or another?" Furthermore, "he thought it possible that there was a region below the Sun's fiery surface where men might live, and he regarded the existence of life on the Moon as 'an absolute certainty.'" ^[27]

Other scientists announced that they had discovered "a lunar city with a collection of gigantic ramparts extending 23 miles in either direction." ^[28]

The 1835 Great Moon Hoax added to the belief in lunar inhabitants

In addition to these pronouncements from some of the most prominent scientists of the day, a clever hoax in 1835 only added to the belief in lunar inhabitants.

John Herschel, son of the famous William, went to South Africa to study stars visible only in the southern hemisphere. This was the cause of considerable public interest, given Herschel's involvement.^[29]

On 23 August 1835, Richard Locke published the first article in the New York Sun of what purported to be reports from Herschel's observations. Over a total of six installments, Locke claimed that Herschel was reporting lunar flowers, forests, bison, goats, unicorns, bipedal tailless beavers who cooked with fire, and (most provocatively) flying men with wings:

They appeared to be constantly engaged in conversing, with much impassioned gesticulation; and hence it was inferred, that they are rational beings. Others, apparently of a higher order, were discovered afterwards. . . . And finally a magnificent temple for the worship of God, of polished sapphire, in a triangle shape, with a roof of gold.^[30]

These reports were widely believed and caused a minor sensation. They were carried in the Painsville Telegraph, adjacent to Mormon Kirtland.^[31] The Sun eventually hinted that the matter was a hoax:

Certain correspondents have been urging us to come out and confess the whole to be a hoax; but this we can by no means do, until we have the testimony of the English or Scotch papers to corroborate such a declaration.^[32]

Popular belief in lunar inhabitants persisted for decades after the hoax

No more than this was forthcoming, and the Painsville Telegraph made no mention of the possibility of a hoax. Popular belief in lunar inhabitants persisted for decades. Herschel initially found the episode amusing, but he eventually grew frustrated with having to continually explain to the public that the whole matter was a hoax, with which he had nothing to do: he would later refer "the whole affair as 'incoherent ravings'".^[33]

In a private letter, Hirschel's wife indicated how skillfully the hoax was carried out:

Margaret Herschel was more amused. She called the story "a very clever peice of imagination," and wrote appreciately ... "The whole description is so well clenched with minute details of workmanship...that the New Yorkists were not to be blamed for actually believing it as they did...." ^[34]

Modern prophets and general authorities will sometimes cite newspaper articles or books to illustrate the points which they wish to make

Church publications did not shy from embracing later scientific findings on the matter:

1856

Desert News noted:

Proof that the Moon is not Inhabited.

"Dr. Scoresby, in an account that he has given of some recent observations made with the Earl of Rosse’s telescope, says: ‘With respect to the moon, every object on its surface of 100 feet was distinctly to be seen; and he had no doubt that, under very favorable circumstances, it would be so with objects 60 feet in height…. But no vestiges of architecture remain to show that the moon, is, or ever was, inhabited by a race of mortals similar to ourselves….. There was no water visible…."^[35]

1880

"As there is no air nor water on the moon, but very few changes can take place upon its surface. There can be no vegetation and no animals, and although many astronomers have brought their imaginations to bear upon this subject, and have given us descriptions of the beautiful scenery upon its surface, and have even peopled it with inhabitants, we have every reason to believe that it is as barren and lifeless as an arid rock."^[36]

Modern analogies

Modern prophets and general authorities will sometimes cite newspaper articles or books to illustrate the points which they wish to make. In doing so, they are not endorsing such articles or books as being prophetically correct in all particulars. Rather, they are using the science and information of their day to enhance their preaching of the gospel.

"Worlds without number"

LDS doctrine was not provincial, since it provided for "worlds without number" (Moses 1꞉33) created by Christ. These worlds held those who would require the gospel, since by Christ "the inhabitants thereof are begotten sons and daughters unto God." (D&C 76꞉24)

Information given to the 19th century Saints by the authorities of the day were consistent with these doctrines, and so they believed them, and occasionally mentioned them in a religious context.

As always, prophets and believers are products of their time. Biblical authors, for example, clearly accepted a geocentric (earth centered) cosmos, with a flat earth and heavens supported by four pillars.

Like the authors of the Bible, modern prophets are generally beholden to their era's scientific concepts, except where corrections in those concepts are needed to permit the gospel to be understood and applied. This does not mean, however, that prophets of any era do not receive revelation about matters of eternal significance.

Brigham Young on an inhabited moon.

Summary: Brigham seems to have derived a similar idea from similar influences.

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Source(s) of the criticism

Critical sources

Contender Ministries, Questions All Mormons Should Ask Themselves. Answers Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers Jay Jacobson, "Three Reasons Not to Become a Mormon,": 7. Search for the Truth DVD (2007) Resources The God Makers (film, 1982) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 23.( Index of claims )

Did Joseph Smith claim at one time that Kirtland Safety Society notes would be "as good as gold"?

Joseph was likely being optimistic regarding the bank's future

Whatever one thinks of Joseph's conduct in connection with the Kirtland Safety Society, this promise, ironically, eventually came true.

• Brigham Young redeemed Kirtland Safety Society scrip for gold in Utah.
• Marvin S. Hill notes that, "Brigham Young needn't have gone to such pains to ensure that this prophecy was fulfilled. Today [1977] these notes are worth far more than the exchange rate between currency and gold."^[37]

See also: Kirtland Safety Society

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Source(s) of the criticism

Critical sources

Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 199. ( Index of claims ) Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 35.

Did Joseph Smith give a false prophecy by claiming that queens would pay respect to the Relief Society within ten years?

The prophecy is clearly conditional on the continuing righteousness of the Relief Society

Such a record exists, although critics generally do not cite the entire text. Abanes, One Nation, for example, cites only: "I now prophecy that before ten years shall roll around, the queens of the earth shall come and pay their respects to this Society." Abanes then notes, "No queens have ever fulfilled this prophecy.".^[38]

Here is the prophecy in context, with several key phrases highlighted:

Females, if they are pure and innocent can come into the presence of God, for what is more pleasing to God than innocence; you must be innocent or you cannot come up before God. If we would come before God let us be pure ourselves. The devil has great power—he will so transform things as to make one gape at those who are doing the will of God—You need not be teasing men for their deeds, but let the weight of innocence be felt which is more mighty than a millstone hung about the neck. Not war, not jangle, not contradiction, but meekness, love purity, these are the things that should magnify us. Action must be brough[t] to light—iniquity must be purged out—then the vail will be rent and the blessings of heaven will flow down—they will roll down like the Mississippi river. This Society shall have power to command Queens in their midst—I now deliver it as a prophecy that before ten years shall roll around, the queens of the earth shall come and pay their respects to this Society—they shall come with their millions and shall contribute of their abundance for the relief of the poor—If you will be pure, nothing can hinder.

After this instruction, you will be responsible for your own sins. It is an honor to save yourselves—all are responsible to save themselves.^[39]

According to Joseph's own words, the prophecy is clearly conditional on the continuing righteousness of the Relief Society.

Critics omit the qualifier as they try to discredit Joseph.

Fulfillment of the prophecy

There are several schools of thought regarding this prophecy:

1. That fulfillment has been delayed.
2. That it has already been fulfilled.

We do not take a position on this issue, but present the various arguments here.

Was the fulfillment of the prophecy delayed?

If the prophecy remained unfilled, then it would be because the conditions set forth were not met. There is some evidence to support this position.

For example, it is known that Joseph received considerable trouble from his wife, Emma, as head of the Relief Society. Emma would not support plural marriage, and used the Relief Society to attempt to thwart Joseph's teaching of it. Joseph was frequently trying to draw people up to their own better potential and encourage people to prepare to behold the face of God—he gave similar reproofs to the men of the Church:

How vain and trifling have been our spirits, our conferences, our councils, our meetings, our private as well as public conversations—too low, too mean, too vulgar, too condescending for the dignified characters of the called and chosen of God, according to the purposes of His will, from before the foundation of the world! We are called to hold the keys of the mysteries of those things that have been kept hid from the foundation of the world until now. Some have tasted a little of these things, many of which are to be poured down from heaven upon the heads of babes; yea, upon the weak, obscure and despised ones of the earth. Therefore we beseech of you, brethren, that you bear with those who do not feel themselves more worthy than yourselves, while we exhort one another to a reformation with one and all, both old and young, teachers and taught, both high and low, rich and poor, bond and free, male and female; let honesty, and sobriety, and candor, and solemnity, and virtue, and pureness, and meekness, and simplicity crown our heads in every place; and in fine, become as little children, without malice, guile or hypocrisy.^[40]

However, in the case of the Relief Society prophecy, Joseph states, point blank, that "iniquity must be purged out," which implies that it has to be there to begin with. There were certainly apostates among the Relief Society.

Problems with the Relief Society

Brigham Young was not pleased about what the Relief Society leadership had done to oppose Joseph and to oppose plural marriage, and the associated difficulties which the Relief Society and their zeal to expunge impurity caused. (Joseph spoke to them about this also, see below.)^[41])

Hiatus for the Relief Society

Following the death of Joseph Smith, the Relief Society as an organization went on "hiatus," in part due to these concerns.

Brigham noted, one year after the martyrdom:

When I want Sisters or the Wives of the members of the church to get up Relief Society I will summon them to my aid, but until that time let them stay at home if you see Females huddling together, veto the concern, and if they say Joseph started it all tell them it is a damned lie for I know he never encouraged it.^[42]

Note that Brigham's issue is not with the existence of the Relief Society, but the "huddling together" to seek out iniquity. John Taylor gives us further background on why the organization was suspended,

The "reason why the Relief Society did not continue from the first organization was that Emma Smith the Pres. taught the Sisters that the principle of Celestial Marriage as taught and practiced by Joseph Smith was not of God."^[43]

Emma's opposition

It should be noted that critical authors Newell and Avery claim this is not true in the strict reading of the minutes—however, it is well known that Emma did everything she could to discourage people from following Joseph's teachings on plural marriage, both in what she said privately and publicly. Newell and Avery provide evidence of this tendency themselves when citing Emma Smith's announced plans, but don't draw the obvious conclusion:

"We [the Relief Society] intend to look into the morals of each other, and watch over each other…. All proceedings that regard difficulties should be kept among the members [of the Relief Society]…. None can object to telling the good but withhold the evil." Given human nature, Emma was demanding an impossible commitment from her members…^[44]

Eliza R. Snow's testimony

Even Eliza R. Snow felt it necessary to correct the impression that the Relief Society in Nauvoo had done "more harm than good," emphasizing that it "saved many lives." But, the mere fact that she needed to correct this impression should tell us something about how the Relief Society under Emma's tenure was seen—there were lives saved, but there was also a somewhat darker side that kept Brigham from reconstituting the organization for ten years, and made Eliza need to emphasize that it had been worth it, on balance, even with the problems.^[45]

Joseph expressed similar concerns

Joseph expressed his own reservations:

"You need not be teasing men for their deeds, but let the weight of innocence be felt which is more mighty than a millstone hung about the neck."—i.e., quit acting as a type of police on public morals. He spoke on this more than once; it was an on-going problem, and much of it was driven by Emma. (Joseph had previously spoken to the Relief Society and cautioned them about their zeal not being according to knowledge.^[46]

Joseph said that there were problems that had to be improved. This could be good evidence that in Emma's case, that the problem wasn't solved. Joseph repeatedly talked to them about judging the actions of others, minding their own business, sustaining the prophet, and so forth. The following remarks from 28 April 1842 are from the same discourse as the prophecy under consideration:

• "He exhorted the sisters always to concentrate their faith and prayers for, and place confidence in their husbands, whom God has appointed for them to honor, and in those faithful men whom God has placed at the head of the Church to lead His people; that we should arm and sustain them with our prayers; for the keys of the kingdom are about to be given to them, that they may be able to detect everything false; as well as to all the Elders who shall prove their integrity in due season."

• [Joseph] "said the same aspiring disposition will be in this Society, and must be guarded against; that every person should stand, and act in the place appointed, and thus sanctify the Society and get it pure (italics added)."

• [Joseph continued] "saying everyone should aspire only to magnify his own office and calling....and said, don't be limited in your views with regard to your neighbor's virtue, but beware of self-righteousness, and be limited in the estimate of your own virtues, and not think yourselves more righteous than others; you must enlarge your souls towards each other, if you would do like Jesus, and carry your fellow-creatures to Abraham's bosom. He said he had manifested long-suffering, forbearance and patience towards the Church, and also to his enemies; and we must bear with each other's failings, as an indulgent parent bears with the foibles of his children (italics added)."

• "How precious are the souls of men! The female part of the community are apt to be contracted in their views. You must not be contracted, but you must be liberal in your feelings. Let this Society teach women how to behave towards their husbands, to treat them with mildness and affection. When a man is borne down with trouble, when he is perplexed with care and difficulty, if he can meet a smile instead of an argument or a murmur—if he can meet with mildness, it will calm down his soul and soothe his feelings; when the mind is going to despair, it needs a solace of affection and kindness. (italics added)"

• "When you go home, never give a cross or unkind word to your husbands, but let kindness, charity and love crown your works henceforward....Let your labors be mostly confined to those around you, in the circle of your own acquaintance, as far as knowledge is concerned, it may extend to all the world; but your administering should be confined to the circle of your immediate acquaintance, and more especially to the members of the Relief Society. Those ordained to preside over and lead you, are authorized to appoint the different officers, as the circumstances shall require."^[47]

Was the prophecy fulfilled?

One might ask, "What would it otherwise have taken to fulfill the prophecy? Was the Queen of England supposed to come to Nauvoo?" One could argue that the prophecy was in fact fulfilled. The queens in their midst were anointed as part of the endowment, revealed by Joseph at Nauvoo, and some had their election made sure before leaving for Utah. Joseph's speech to the Relief Society could be a foreshadowing of the temple ordinances they would later receive and that would qualify and prepare them to receive such.

Did Joseph Smith prophesy that Jesus Christ would return in 1890?

Jesus Christ stated that no mortals or angels would know when He would return

Said Jesus of his return:

But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only (Matthew 24:36).

Because we do not know, we need to constantly be ready for his return, for "in such an hour as ye think not the Son of Man cometh" (Matthew 24:44).

In February 1835, Joseph Smith is reported to have said that "fifty-six years should wind up the scene"

B.H. Roberts in History of the Church notes the Prophet's remark in 1835 when he is reported to have said that,

...it was the will of God that those who went Zion, with a determination to lay down their lives, if necessary, should be ordained to the ministry, and go forth to prune the vineyard for the last time, or the coming of the Lord, which was nigh—even fifty-six years should wind up the scene.^[48]

In Feb 1835, fifty six years in the future was February 1891. This would be shortly after Joseph's 85th birthday (he was born 23 December 1805).

Joseph made continuous reference to this date in light of a revelation which he reported. It is recorded in D&C 130꞉14-17, and it is clear that the revelation leaves the exact date of Christ's second coming much more uncertain. Whatever Joseph meant or understood by "wind up the scene," it must be interpreted in light of the revelation as he reported it, and the conclusions which he drew from it.

This particular revelation is a favorite of anti-Mormon critics. They have misquoted it, misreported it, misinterpreted it and misexplained it. Most often they simply do not complete the quote, making it appear that the Prophet said something he didn't.

Joseph acknowledged as he recorded this revelation that he didn't understand its meaning or intent

The revelation is reported in abbreviated form, and Joseph acknowledged as he recorded it that he didn't understand its meaning or intent:

I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following: Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man; therefore let this suffice, and trouble me no more on this matter. (D&C 130꞉14-15).

Many critics end the quote at this point, and then they hope the reader will assume that the statement is a prophecy that the Savior would come in the year 1890 or 1891, since the Prophet Joseph was born in 1805. (Other critics do not even bother to cite D&C 130, and simply rely on the quote from the Kirtland Council Minute Book of 1835, reproduced in History of the Church.

Joseph expresses his uncertainty: "I believe the coming of the Son of Man will not be any sooner than that time"

However, if we continue further, we see how Joseph Smith himself understood the revelation, unfiltered through note-takers or critics who wish to explain his meaning:

I was left thus, without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether I should die and thus see his face (D&C ꞉130).

The actual content of Joseph's prophecy—if personal opinion can be said to be prophecy—does not occur until the next verse:

I believe the coming of the Son of Man will not be any sooner than that time.(D&C 130꞉17.)

Joseph's belief was correct—he Lord did not return to the earth for His Second Coming before that time.

At least twice, as is recorded in the Doctrine and Covenants, Joseph saw the face of the Son of Man

But there are other aspects of fulfillment that should also be considered. We do not know when it was that the Prophet earnestly prayed to know the time of the Lord's coming. The context, (verse 13), shows that it may have taken place in 1832 or earlier. At least twice, as is recorded in the Doctrine and Covenants, Joseph saw the face of the Son of Man. D&C 76꞉20-24 and D&C 110꞉2-10 both record appearances of the Lord Jesus Christ, either of which may constitute fulfillment of the Lord's prophetic promise. He may also have seen the Lord's face at the time of his death in 1844, as he pondered in D&C 130:16.

The History of the Church describes Joseph's return to the same ideas:

I prophesy in the name of the Lord God, and let it be written—the Son of Man will not come in the clouds of heaven till I am eighty-five years old.^[49]

Again, Joseph Smith doesn't say the Lord will come then, but that He will not come before that time. The return to his age 85 shows that all these remarks derive from the same interpretation of his somewhat opaque revelation from the Lord, who seems determined to tell his curious prophet nothing further.

Joseph denies that anyone knows an exact date

Later, Joseph Smith again prophesied on the subject of Christ's coming:

I also prophesy, in the name of the Lord, that Christ will not come in forty years; and if God ever spoke by my mouth, He will not come in that length of time. Brethren, when you go home, write this down, that it may be remembered. Jesus Christ never did reveal to any man the precise time that He would come. Go and read the scriptures, and you cannot find anything that specifies the exact hour He would come; and all that say so are false teachers.^[50]

This remark was made on 10 March 1844. It echoes a teaching given through Joseph in the Doctrine and Covenants in March 1831

And they have done unto the Son of Man even as they listed; and he has taken his power on the right hand of his glory, and now reigneth in the heavens, and will reign till he descends on the earth to put all enemies under his feet, which time is nigh at hand—I, the Lord God, have spoken it; but the hour and the day no man knoweth, neither the angels in heaven, nor shall they know until he comes. (D&C 49꞉6-7, emphasis added)

Thus, from the beginning to the end of his ministry, Joseph Smith denied that a man could or would know the date of the second coming of Christ. (Joseph's remarks may have been instigated by the intense interest among religious believers in William Miller's prophecy that Christ would return by 1843.)

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 127-8, 462, 464, 528n5, 617n13, 25–27(PB) ( Index of claims ) Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 102. ( Index of claims ) Contender Ministries, Questions All Mormons Should Ask Themselves. Answers Alice Felt Tyler, Freedom's Ferment (Minneapolis: University of Minnesota Press, 1944), 95. G.T. Harrison, Mormons Are Peculiar People (New York: Vantage Press, Inc., 1954), xii, 114. George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 6, 9, 535. ( Index of claims , (Detailed book review)) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 418-419.( Index of claims ) Wesley P. Walters, "Mormonism," Christianity Today V/6 (19 December 1960): 9. Watchman Fellowship, The Watchman Expositor (Page 7) Watchman Fellowship, The Watchman Expositor (Page 8)

Was a "forged" prophecy about Stephen A. Douglas added to the History of the Church?

Joseph Smith prophesied that Stephen A. Douglas would run for the presidency four years before he actually did

Page one of Deseret News (24 Sept 1856). Material on Stephen A. Douglas, at it appears in the History of the Church is outlined in read.

Detail of the Stephen A. Douglas prophecy, printed on 24 September 1856. This was nearly a year before Douglas would 'turn against' the Saints, and more than four years before he was nominated as President of the United States.

Joseph Smith told Judge Stephen A. Douglas four years before he was nominated for the Presidency of the United States:

I prophesy in the name of the Lord God of Israel, that unless the United States redress the wrongs committed upon the Saints in the State of Missouri and punish the crimes committed by her officers, that in a few years the government will be utterly overthrown and wasted, and there will not be so much as a potsherd left, for their wickedness in permitting the murder of men, women and children, and the wholesale plunder and extermination of thousands of her citizens to go unpunished; thereby perpetrating a foul and corroding blot upon the fair fame of this great republic, the very thought of which would have caused the high minded and patriotic framers of the Constitution of the United States to hide their faces with shame. Judge, you will aspire to the presidency of the United States; and if ever you turn your hand against me or the Latter-day Saints, you will feel the weight of the hand of Almighty upon you; and you will live to see and know that I have testified the truth to you; for the conversation of this day will stick to you through life.^[51]

The claim that this prophecy was added after the fact is false

As B.H. Roberts' editorial remark in the History of the Church noted:

There is, and can be no question about the prophecy preceding the event. The prophecy was first published in the Deseret News of September 24, 1856. It was afterwards published in England in the Millennial Star, February, 1859. The publication in the Deseret News preceding Douglas' Springfield speech, mentioned above, (June, 1857) by about one year, and about four years before Douglas was nominated for the presidency by the Charleston Democratic convention.^[52]

This paper is available in digital form on-line. Screenshots are included in this article.

Why did Joseph prophesy that the wicked "of this generation" would be swept from the face of the land and the Lost Ten tribes would be gathered?

The final and total return of the Ten Tribes is not required by the prophecy—only the preparation and preliminaries for their return

The destruction of the wicked was seen by those to whom the prophecy was given as fulfilled by the Civil War and its attendant destruction, and it was this that those living were commanded to avoid by fleeing to Zion and the safety of the gospel:

And now I am prepared to say by the authority of Jesus Christ, that not many years shall pass away before the United States shall present such a scene of bloodshed as has not a parallel in the history of our nation; pestilence, hail, famine, and earthquake will sweep the wicked of this generation from off the face of the land, to open and prepare the way for the return of the lost tribes of Israel from the north country. The people of the Lord, those who have complied with the requirements of the new covenant, have already commenced gathering together to Zion, which is in the state of Missouri; therefore I declare unto you the warning which the Lord has commanded to declare unto this generation, remembering that the eyes of my Maker are upon me, and that to him I am accountable for every word I say, wishing nothing worse to my fellow-men than their eternal salvation; therefore, "Fear God, and give glory to Him, for the hour of His judgment is come." Repent ye, repent ye, and embrace the everlasting covenant, and flee to Zion, before the overflowing scourge overtake you, for there are those now living upon the earth whose eyes shall not be closed in death until they see all these things, which I have spoken, fulfilled. Remember these things; call upon the Lord while He is near, and seek Him while He may be found, is the exhortation of your unworthy servant.^[53]

There are two aspects to the prophecy.

1. Destruction of the wicked (marked in blue.

These events were certainly seen by the nineteenth-century Saints as fulfilled. They saw the Civil War as the culmination of prophecies against wicked people in a wicked nation. For more information see:

• Civil War prophecy
• Attitude of Saints to Civil War prophecy

Those now living are to flee to Zion to avoid the scourge—i.e., the destruction, which certainly bypassed the Saints in Utah during the Civil War.

2. The preparation for the return of the ten tribes (marked in red.

The critics wish to say that Joseph prophesied the return of the Ten Tribes—but, he did not. He prophecied that those living would see those things necessary to "prepare the way" for the return of the tribes. The prophecy also noted (in green) that this gathering was already beginning as those who embraced the covenant gathered to Zion.

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 461, 616 n. 10 ( Index of claims )

Why did Joseph Smith claim that Thomas B. Marsh, who later apostatized, would be "exalted," and that he would preach "unto the ends of the earth"?

This was a conditional prophesy, which was not fulfilled in Marsh's case because of his apostasy

Many feel that Marsh's replacement as President of the Quorum of the Twelve (Brigham Young) did fulfill this prophecy, especially in reference to the line which reads: "thy path lieth among the mountains, and among many nations." Had Marsh remained faithful, he and not Brigham would have directed the western exodus of the Saints to the Rocky Mountains. He also would have joined in the missions abroad conducted by Brigham.

Those who offer the criticism that this is a false prophecy generally do not cite the entire text

Richard Abanes, One Nation Under Gods, for example, cites only verses 3–4, 7–8, and 11.

In D&C 112꞉3-11, note the material highlighted in bold, which the author of One Nation Under Gods omits:

Nevertheless, inasmuch as thou hast abased thyself thou shalt be exalted; therefore, all thy sins are forgiven thee. Let thy heart be of good cheer before my face; and thou shalt bear record of my name, not only unto the Gentiles, but also unto the Jews; and thou shalt send forth my word unto the ends of the earth. Contend thou, therefore, morning by morning; and day after day let thy warning voice go forth; and when the night cometh let not the inhabitants of the earth slumber, because of thy speech. Let thy habitation be known in Zion, and remove not thy house; for I, the Lord, have a great work for thee to do, in publishing my name among the children of men. Therefore, gird up thy loins for the work. Let thy feet be shod also, for thou art chosen, and thy path lieth among the mountains, and among many nations. And by thy word many high ones shall be brought low, and by thy word many low ones shall be exalted. Thy voice shall be a rebuke unto the transgressor; and at thy rebuke let the tongue of the slanderer cease its perverseness. Be thou humble; and the Lord thy God shall lead thee by the hand, and give thee answer to thy prayers. I know thy heart, and have heard thy prayers concerning thy brethren. Be not partial towards them in love above many others, but let thy love be for them as for thyself; and let thy love abound unto all men, and unto all who love my name.

With the benefit of hindsight, we can see the material cautioning Marsh again pride—the cause of his apostasy and fall from Church leadership—as genuinely prophetic.

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 463, 617 n. 20 ( Index of claims )

Why did Joseph describe the United Order in revelation as "everlasting" and "immutable and unchangeable" until Jesus comes?

The United Order is an "everlasting" covenant because it comes from God, reflects his purposes, and is attended by promised blessings for all who obey

This does not mean—just as with biblical examples which use identical language—that "everlasting" is a prophecy about its duration of practice or implementation.

The relevant scripture reads (color emphasis added for clarity):

1 Verily I say unto you, my friends, I give unto you counsel, and a commandment, concerning all the properties which belong to the order which I commanded to be organized and established, to be a united order, and an everlasting order for the benefit of my church, and for the salvation of men until I come—

2 With promise immutable and unchangeable, that inasmuch as those whom I commanded were faithful they should be blessed with a multiplicity of blessings;

3 But inasmuch as they were not faithful they were nigh unto cursing.

4 Therefore, inasmuch as some of my servants have not kept the commandment, but have broken the covenant through covetousness, and with feigned words, I have cursed them with a very sore and grievous curse.

5 For I, the Lord, have decreed in my heart, that inasmuch as any man belonging to the order shall be found a transgressor, or, in other words, shall break the covenant with which ye are bound, he shall be cursed in his life, and shall be trodden down by whom I will;

6 For I, the Lord, am not to be mocked in these things—(D&C 104꞉1-6)

We note:

• the practice of the Order is not prophesied to be "immutable and unchangeable." Rather, the Lord says that the promise is "immutable and unchangeable"—and, that promise is that "inasmuch as those whom I commanded were faithful, they should be blessed with a multiplicity of blessings."
• the United Order is to be everlasting—that is, it is always the Lord's highest law. Temple-worthy Latter-day Saints promise to observe the law of consecration. They are not, at present, commanded to enter the United Order, but covenant to do so if asked.
• the Lord makes it clear (verses 3-6) that some might break the covenant, and suffer the penalty. Thus, failure to live the law is not failure of a prophecy, but failure to live a commandment.

Biblical parallels: similar uses of the term "everlasting" that describe the importance and efficacy of certain commandments or ordinances

There are similar uses of the term "everlasting" that describe the importance and efficacy of certain commandments or ordinances. Yet, Christians do not believe they are bound to continue to observe these ordinances and covenants at all historical times. For example (emphasis added in all cases):

• Aaron and the Levites are given an "everlasting priesthood throughout their generations" (Exodus 40:15, see also Numbers 25:13). Yet, modern day Christians (like many of our critics) do not believe that the only legitimate priestly authority persists with Levitical descendants, or that such descendants currently enjoy divine sanction.
• Circumcision is described as "a token of the covenant betwixt me and you" that "my covenant shall be in your flesh for an everlasting covenant." Those who are not circumcised "shall be cut off from his people; he hath broken my covenant" (Genesis 17:10-14). Yet, modern Christians do not believe that circumcision continues to be binding or necessary.
• Likewise, the "bread for a memorial" is commanded to be "set...in order before the Lord continually," since it is "taken from the children of Israel by an everlasting covenant" (Leviticus 24:8). Do the critics likewise believe that this ought to be continued in unbroken succession to the present for it to be a valid commandment from God?

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 462, 617 n. 14 ( Index of claims )

Did Joseph Smith prophesy that Zion, in Jackson County, Missouri, would be redeemed by September 1836?

There were many conditionals placed on this prophecy—its fulfillment relied on the members' faithfulness:

use every effort to prevail on the churches to gather to those regions and locate themselves, to be in readiness to move into Jackson county in two years from the eleventh of September next, which is the appointed time for the redemption of Zion. If—verily I say unto you—if the Church with one united effort perform their duties; if they do this, the work shall be complete....and if we do not exert ourselves to the utmost in gathering up the strength of the Lord's house that this thing may be accomplished, behold there remaineth a scourge for the Church, even that they shall be driven from city to city, and [p.146] but few shall remain to receive an inheritance; if those things are not kept, there remaineth a scourge also; therefore, be wise this once, O ye children of Zion! and give heed to my counsel, saith the Lord. (emphasis added)

Compare with:

• D&C 101꞉1-9- given on 16 December 1833 (History of the Church 1:458-464)
• D&C 103꞉1-12- given on 24 February 1834 (History of the Church 2:36-39)
• D&C 105꞉6-13 - given on 22 June 1834 (History of the Church 2:108-111)^[54]

Was Joseph Smith's prophecy that the Independence, Missouri temple "shall be reared in this generation" a failed prophecy?

On 20 July 1831 Joseph Smith recorded a revelation identifying Independence, Missouri, as "the center place; and a spot for the temple[.]" (D&C 57꞉3). Joseph and Sidney Rigdon dedicated a site for the temple on 3 August 1831. The following year, Joseph received another revelation concerning the gathering to Zion:

[T]he word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem. Which city shall be built, beginning at the temple lot, which is appointed by the finger of the Lord, in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., and others with whom the Lord was well pleased. Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation. For verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house (D&C 84꞉2-5, (emphasis added)).

The Saints were expelled from Jackson County in late 1833, before they could make any progress on the temple. Despite their best efforts, they were unable to return to reclaim their lands.

Critics of the Church charge that this is a false prophecy since the temple in Independence was never completed in Joseph Smith's generation.

Commandment, not Prophecy

The supposed "prophecy" was actually a commandment and the command may have already been fulfilled.

After the Saints settled in Nauvoo, Illinois, Joseph recorded another revelation rescinding the earlier revelation given to build the Independence temple:

Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might and with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings. ... Therefore, for this cause have I accepted the offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord your God (D&C 124꞉49,51).

Thus, when Smith declared the "temple shall be reared in this generation," he meant this as a directive (compare to the ten commandments: "thou shalt.." and D&C 59꞉5-13) and thus D&C 84 is not actually a prophecy. Webster's 1828 dictionary noted of "shall":

In the second and third persons [i.e., when applied to another person], shall implies a promise, command or determination. "You shall receive your wages," "he shall receive his wages," imply that you or he ought to receive them; but usage gives these phrases the force of a promise in the person uttering them.^[55]

Thus, "shall" indicates a promise or command—and, Latter-day Saint theology (with its strong emphasis on moral agency) always holds that man is free to accept or reject the commandments or promises of God, and that God will often not overrule the free-agent acts of others which might prevent his people from obeying. In such cases, God rewards the faithful for their willingness and efforts to obey, and punishes the guilty accordingly.

Potential Fulfillment for the Commmandment?

Latter-day Saints have speculated that the commandment may have already been met.

D. Charles Pyle wrote:

Indeed, this verse was fulfilled—in Kirtland. Here is what was recorded for that event in 1836:

George A. Smith arose and began to prophesy, when a noise was heard like the sound of a rushing mighty wind, which filled the Temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues and prophesy; others saw glorious visions; and I beheld the Temple was filled with angels, which fact I declared to the congregation. The people of the neighborhood came running together (hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the Temple), and were astonished at what was taking place. (History of the Church, 2:428)

See also Section 110 of the Doctrine and Covenants. Most people who read the above verse in the above section of the Doctrine and Covenants assume that verse 5 has to refer only to the temple that was to be built in the center place of that time. However, all that is required is that a temple be built and that certain events happen in order to meet the conditions of this portion of the prophecy.

Trouble with [anti-Mormon] argumentation is that the prophecy was fulfilled, even if the location of the fulfillment was moved due to the conditional nature of prophecy and of the Doctrine and Covenants. The Bible is filled with such contingent prophecies. However [many] critics of the Church . . . take the Doctrine and Covenants out of context. Building a temple there would require the Saints to remain there in the center place. However, remaining in the center place was contingent by nature. Reading a number of sections of the Doctrine and Covenants shows the conditional nature of their stay there. The Saints failed to live up to the expectations and requirements to stay there. Therefore, they were driven out. ...

The Saints were building the city. The temple site had already been dedicated and foundational cornerstones laid the year previous. Note also the past tense of the latter part of verse 3. However, verse 2, as already noted, was to be tempered by the contingent nature of sections of the Doctrine and Covenants surrounding Section 84, particularly Section 58 and the Sections numbering in the 100s. Note the following verses from Section 58:

Behold, verily I say unto you, for this cause I have sent you—that you might be obedient, and that your hearts might be prepared to bear testimony of the things which are to come; And also that you might be honored in laying the foundation, and in bearing record of the land upon which the Zion of God shall stand; ...:For verily I say unto you, my law shall be kept on this land. ...

Who am I that made man, saith the Lord, that will hold him guiltless that obeys not my commandments? Who am I, saith the Lord, that have promised and have not fulfilled? I command and men obey not; I revoke and they receive not the blessing. Then they say in their hearts: This is not the work of the Lord, for his promises are not fulfilled. But wo unto such, for their reward lurketh beneath, and not from above. And now, verily, I say concerning the residue of the elders of my church, the time has not yet come, for many years, for them to receive their inheritance in this land, except they desire it through the prayer of faith, only as it shall be appointed unto them of the Lord. For, behold, they shall push the people together from the bends of the earth. ...

And I give unto my servant Sidney Rigdon a commandment, that he shall write a description of the land of Zion, and a statement of the will of God, as it shall be made known by the Spirit unto him; And an epistle and subscription, to be presented unto all the churches to obtain moneys, to be put into the hands of the bishop, of himself or the agent, as seemeth him good or as he shall direct, to purchase lands for an inheritance for the children of God. For, behold, verily I say unto you, the Lord willeth that the disciples and the children of men should open their hearts, even to purchase this whole region of country, as soon as time will permit. Behold, here is wisdom. Let them do this lest they receive none inheritance, save it be by the shedding of blood. And again, inasmuch as there is land obtained, let there be workmen sent forth of all kinds unto this land, to labor for the saints of God. Let all these things be done in order; and let the privileges of the lands be made known from time to time, by the bishop or the agent of the church. And let the work of the gathering be not in haste, nor by flight; but let it be done as it shall be counseled by the elders of the church at the conferences, according to the knowledge which they receive from time to time.

Note the words concerning "many years" in the afore-cited revelation? As can be seen, this above revelation shows some interesting things concerning this land and even was prescient concerning what would come in this region as well as what people would say when the Lord revokes and takes blessings away due to failure to keep the law of God. Did this not indeed happen? Had not it indeed been seen in those days by those who left the Church? And, is not it now being fulfilled by every single critic who has written concerning Section 84 and the land of Zion?

D&C 84꞉4 Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation.

The Saints did begin gathering to this location and building the city. They were driven out before the city could be completed because they had failed to live up to expectations for remaining there as a people. Again, see the context of the Doctrine and Covenants sections preceding and succeeding Section 84, particularly those numbering in the 100s. The Saints did not keep the conditions and were driven out. They were told to keep quiet of these things and not to boast, as well as keep the law of God concerning this land. They failed in all these things and were driven out as promised in a following revelation in the Doctrine and Covenants. See, for example, Section 97:26. This forced a move of locations for the building of a temple in that generation. . . . Suffice it to say, that it still was in the Lord's plan to build a temple within that generation.^[56]

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Source(s) of the criticism

Critical sources

Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 9. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 420-421.( Index of claims ) Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers Watchman Fellowship, The Watchman Expositor (Page 3) Watchman Fellowship, The Watchman Expositor (Page 7) Watchman Fellowship, The Watchman Expositor (Page 8)

Is the prophecy concerning OIiver Granger contained in section 117 of the Doctrine and Covenants an example of a false prophecy?

Figure 1: Headstone of the grave of Oliver Granger in Kirtland, Ohio.

Joseph received a revelation on 8 July 1838 "concerning the immediate duties of William Marks, Newel K. Whitney, and Oliver Granger" (D&C 117). The revelation written in Far West Missouri, and was addressed as a letter to the three men, all living at the time around Kirtland, Ohio:

The Lord made clear that Marks and Whitney were to relocate to Missouri before winter (117:1-2). Once in Missouri they would preside over the Saints in their respective callings…To expedite their move [Marks' and Whitney's], the Lord instructed that Oliver Granger be dispatched to Kirtland to act as an agent for the First Presidency in settling some of their business affairs…Oliver Granger labored to resolve the Church’s unpaid debts in Kirtland until his death in August 1841. He succeeded in settling the affairs of the First Presidency to the satisfaction of their creditors. One of them wrote, 'Oliver Granger’s management in the arrangement of the unfinished business of people that have moved to Far West, in redeeming their pledges and thereby sustaining their integrity, has been truly praiseworthy, and has entitled him to my highest esteem, and every grateful recollection.’^[57]

Concerning Oliver Granger specifically:

I remember my servant Oliver Granger; behold verily I say unto him that his name shall be had in sacred remembrance from generation to generation, forever and ever, saith the Lord. Therefore, let him contend earnestly for the redemption of the First Presidency of my Church, saith the Lord; and when he falls he shall rise again, for his sacrifice shall be more sacred unto me than his increase, saith the Lord (D&C 117꞉12-13).

Critics of the Church claim that this represents an example of a false prophecy by Joseph Smith since, today, members do not hold any sort of special occasion for the "sacred remembrance" of Oliver’s assistance to the First Presidency.

"Sacred Remembrance" as remembered in the canon

The first interpretive possibility is that "sacred remembrance" refers to humans remembering Granger. If this is true of the revelation, then canonizing his revelation holds Granger’s name available to all members of the Church. His contributions to building up the Church are not forgotten. Communities of worship, and especially Jews and Christians have used the canon as a means of collective remembrance and shared value for hundreds of years. This possibility fulfills the revelation’s injunction to hold Oliver Granger in sacred rememberance.

"Sacred Remembrance" as divine regard

The second interpretive possibility is that "sacred remembrance" refers to divine remembrance and regard for Granger’s efforts.

John Tvedtnes writes:

Several critics have pointed to D&C 117꞉12-15 as a "false prophecy" because Oliver Granger’s name is unfamiliar to most Latter-day Saints despite the fact that the Lord said "that his name shall be had in sacred remembrance from generation to generation, forever and ever" (verse 12). It seems unlikely that the memory of any mortal can be called "sacred," so the words "sacred remembrance" most likely refer to the fact that the Lord would remember him. After all, the verse begins with the Lord saying, "I remember my servant Oliver Granger."^[58]

Robert S. Boylan has added scriptures from the bible as evidence for the strength of Tvedtnes’ argument of interpreting this verse as divine remembrance instead of human rememberance. "Indeed," Boylan writes, "often Yahweh in the Old Testament is said to ‘remember’ things such as his covenant with people, showing this concept of divine remembrance. For a good discussion, see Joachim Jeremias, The Eucharistic Words of Jesus, especially his analysis of αναμνησις ('remembrance/memory') in Luke 22 and 1 Cor 11."^[59]

Boylan continues:

With respect to αναμησις, the term appears five times in the Septuagint [Greek translation of the Old Testament]. Four of these five instances are within the sense of priestly sacrifice; the exception is Wisdom of Solomon 16:6. The NRSV translates the verse as follows:

They were troubled for a little while as a warning, and received a symbol of deliverance to remind (αναμνησις) them of your law's command.

The other instances of this term in the Septuagint are Leviticus 24:7; Numbers 10:10; Psalms 38:1 [Septuagint 37:1] and 70:1 [Septuagint 69:1]), translating the Hebrew terms אַזְכָּרָה (Lev 24:7); זִכָּרוֹן  (Num 10:10) and הַזְכִּיר (Psa 38:1; 70:1). The NRSV captures the original language text rather well:

• You shall put frankincense with each row, to be a token offering for the bread, as an offering (αναμνησις) by fire to the Lord. (Leviticus 24:7)

• Also on your days of rejoicing, at your appointed festivals, and at the beginnings of your months, you shall blow the trumpets over your burnt offerings and over your sacrifices of well-being; they shall serve as a reminder (αναμνησις ) on your behalf before the Lord your God: I am the Lord your God. (Numbers 10:10)

• A Psalm of David, for the memorial offering (αναμνησις). . . (Psalms 38:1)

• To the leader. Of David, for the memorial offering (αναμνησις). . . (Psalms 70:1).

All of these are instances wherein God is 'reminded' of His covenant via sacrifice.

Additional passages supporting the ‘divine remembrance’ concept include:

• And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. (Genesis 9:15-16)

• And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. (Exodus 2:24)

• And I have also heard the groaning of my children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. (Exodus 6:5)

• Then I will remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember, and I will remember the land . . . but I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. (Leviticus 26:42, 45)

• He hath remembered his covenant forever, the word which he commanded to a thousand generations. (Psalms 105:8)

• And he remembered for them his covenant, and repented according to the multitude of his mercies. (Psalms 106:45)

• Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee and everlasting covenant. (Ezekiel 16:60)

• Thus he has shown the mercy promised to our ancestors, and has remembered his holy covenant. (Luke 1:72, NRSV)

The evidence discussed above can be summed up with the words of the Psalmist:

Remember all thy offerings, and accept thy burnt sacrifice; Selah. (Psa 20:3)

All of this strongly supports Tvedtnes’ reading of D&C 117:12.^[59]

Responding to an attempt to discredit Tvedtnes' argument

There was an attempt to respond to and refute Tvedtnes' argument. The critic wrote:

Tvedtnes’ argument also suffers from the fact that the term "sacred remembrance" has frequently been used to refer to HUMAN remembrance: B. H. Roberts, in a Pioneer Day address in 1886 said (emphasis added in all quotations):

"My Brethren and Sisters: We have met on this occasion to bear witness to the world that we hold in sacred remembrance the entrance of the Pioneers into this region."

Joseph Smith said:

". . . our circumstances are calculated to awaken our spirits to a sacred remembrance of everything, ..." (DHC, Vol. 3, p. 290).

Writing from Liberty Jail, he wrote to Bishop Partridge:

"Our situation is calculated to awaken our minds to a sacred remembrance of your affection" (Times & Seasons, 1:7:99).

Later in the same letter he wrote:

"… [we] send our respects to fathers, mothers, wives, and children, brothers and sisters, and be assured we hold them in sacred remembrance." ([History of the Church] 3:297-298)

In a letter to Major-General Law (August 14, 1842) he wrote:

"And will not those who come after hold our names in sacred remembrance?" ([History of the Church] 5:94)

Orson Pratt, in commenting on Ezekiel 37:11, said:

"…in other words, our forefather, whose children we are, and whose names are held in sacred remembrance by us, are all dead." ([Journal of Discourses] 20:17).^[60]

Boylan responded:

Firstly, the impression that [he] is trying to give (that all instances of "[sacred] remembrance" refers to human, not divine, remembrance) is fallacious. Note D&C 127:9, dated September 1, 1842:

And again, let all the records be had in order, that they may be put in the archives of my holy temple to be held in remembrance from generation to generation, saith the Lord of Hosts.

Furthermore, it ignores the biblical evidence of God "remembering" things, as discussed previously, language which did influence early Latter-day Saints.

Finally, [his] argument suffers from a structural fallacy, that of the excluded middle. If one maps out his argument, it would go something like this:

First Premise: Some instance of "[sacred] remembrance" refers to human remembrance.

Second Premise: D&C 117:12 contains the term, "sacred remembrance."

Conclusion: D&C 117:12 refers to human remembrance.

To those familiar with formal logic, the fallacy is evident: [][Logical_fallacies/Page_4#Fallacy_of_the_undistributed_middle|the fallacy of undistributed middle]. This means that the predicates in both the major and minor premises do not exhaust all the occurrences of "[sacred] remembrance," and would not necessitate the interpretation of "human remembrance" as [he] argues for. At best, it could refer to human remembrance, but the evidence discussed in this study shows that this is not the most exegetically sound reading.^[61]

In any case, either reply suffices to dispel the idea that this is a false prophesy.

Is Doctrine and Covenants 84:114 warnings to New York, Albany, and Boston an example of a false prophecy?

Figure 1. Portrait of Newel K. Whitney.

On 22 and 23 September 1832, Joseph Smith received a revelation after several of his followers had returned from proselyting missions in the eastern United States. Part of this revelation contains a prophecy that assigns Newel K. Whitney, the presiding bishop of the Church, to a mission in New York City, Albany, and Boston. This revelation is canonized as Doctrine and Covenants 84. The 114th verse of this revelation reads as follows:

114 Nevertheless, let the bishop go unto the city of New York, also to the city of Albany, and also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await them if they do reject these things.

Figure 2. Greek depiction of Second Coming of Jesus Christ circa 1700 A.D. Public domain.

Critics of the Church claim that this is a false prophecy since the cities of Albany, Boston, and New York still remain without "desolation and utter absolishment" close to 200 years after this revelation was given and recorded.^[62]

The text itself refers to the Second Coming of Jesus Christ. The Doctrine and Covenants tells us that "[w]hen the Lord comes, every corruptible thing will be consumed, the elements will 'melt with fervent heat,' and the works of the world will be burned up (2 Pet. 3:10-12; D&C 101:24-25)."^[63] The Doctrine and Covenants also tells us that "all the wicked will be destroyed by burning" (Mal. 4:1; D&C 29:9; 64:23-24; 133:63-64).""^[63]

The "wicked", according to this very revelation, are those that "come not unto" and/or "receiveth not [the] voice" of the Savior nor the people that he sends to bear testimony of his Gospel.^[64]

Concerning the Second Coming, the Doctrine and Covenants tells us that "the hour and the day no man knoweth, neither the angels in heaven, nor shall they know until he comes."^[65]

See also: Did Joseph Smith prophesy that Jesus Christ would return in 1890?

It should be noted that the prophecy is contingent upon repentance (i.e. "if they do reject these things.") and that this revelation should not be taken to mean that all of Boston, New York, and Albany will be destroyed. It means that those that reject the Gospel will be and that can include individual people from those cities.

This argument should remind all that prophecy may take time to interpret correctly and that the timeframe that we assign to the fulfillment of a prophecy may not be the timeframe the Lord has in mind for it.^[66] We should remember to read the scriptures contextually as well as holistically; that is, read the scriptures in their historical context as well as read everything that scripture has to say on any given topic.

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Source(s) of the criticism—D&C 84 and the destruction of New York, Boston, and Albany

Critical sources	Dick Baer
Past responses	Robert S. Boylan, "Oliver Granger and ‘Sacred Rememberance’," (13 May 2020). John A. Tvedtnes, "A Reply to Dick Baer."

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Source(s) of the criticism—Alleged false prophecies of Joseph Smith

Critical sources

Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 124. ( Index of claims ) Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 9. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 417.( Index of claims )

Notes

1. ↑ ^{1.0 1.1 1.2 1.3 1.4 1.5 1.6 1.7} John A. Tvedtnes, "The Nature of Prophets and Prophecy," FAIR Publications, accessed November 3, 2022, https://www.fairlatterdaysaints.org/archive/publications/the-nature-of-prophets-and-prophecy-2.
2. ↑ ^{[citation needed]}
3. ↑ James E. Faulconer, "Foreknowledge of God," in Encyclopedia of Mormonism, ed. Daniel H. Ludlow (New York: MacMillan Publishing, 1992; 2007), 2:521–22.
4. ↑ This stance in other branches of Christianity is sometimes called open theism. ^{[citation needed]}
5. ↑ Elder Bruce R. McConkie, in his The Mortal Messiah (1:10), indicated that the very nature of that book made it inevitable that it would contain some of his own opinions and speculations.
6. ↑ Millennial Star 54 (21 March 1892): 191.
7. ↑ The First Area General Conference for Germany, Austria, Holland, Italy, Switzerland, France, Belgium, and Spain of the Church of Jesus Christ of Latter-day Saints, held in Munich Germany, August 24-26, 1973, with Reports and Discourses, 69.
8. ↑ Joseph Fielding Smith, Answers to Gospel Questions, Vol. 2 (Salt Lake City: Deseret Book Company, 1958), 191.
9. ↑ Tvedtnes continues:
   
   One opinion held by Joseph Smith, frequently cited by critics, is that the Lord would come in 1890 (e.g., History of the Church 2:182). That this was, in fact, his feeling, is clearly indicated by the number of references he made to it. Joseph’s statements on this subject were made in reaction to Adventist prophecies that Christ would come in the 1840s (History of the Church 5:272, 290-291, 326, 337). Joseph reported that he had once prayed to know the time of the Lord’s coming, and had been told, "My son, if thou livest until thou art eighty-five years of age, thou shalt see the face of the Son of Man." But Joseph was careful to add, "I was left to draw my own conclusions concerning this; and I took the liberty to conclude that if I did live to that time, He would make His appearance. But I do not say whether He will make His appearance or I shall go where He is" (History of the Church 5:324, 337; D&C 130꞉14-17).
   
   Since Joseph did not live to the age of 85, the "if" portion of the Lord’s statement to him clearly shows that it was conditional. Moreover, Joseph was not told that the Lord would return in glory in 1890, only that he would see him at that time if he was yet alive. In other words, the Lord did not answer Joseph’s question directly, for the very reason that no one knows the time of his coming–not even Joseph Smith or the angels of heaven (Matthew 24꞉36).
   
   One might enquire about the likelihood that the Lord would "trick" Joseph Smith thus, making him think that he would see the Lord in 1890 when, in fact, the Lord knew Joseph would die in 1844. The question is mooted by a similar situation in the Bible. Isaiah came to King Ahaz in the name of the Lord and told him that Ephraim (head of the northern kingdom of Israel) would be broken "within threescore and five years" ). Ahaz reigned in Judah from 734 to 728 B.C. Sixty-five years later would be 689-663 B.C. In actual fact, however, Israel was taken captive in 722 B.C., just six years after Ahaz’s death, when his son Hezekiah was king of Judah.
   
   Joseph made an assumption based on what the Lord told him, but it was only an assumption, and it was unwarranted. But this assumption guided some of his other declarations. This does not make him a false prophet, only a mortal who–like the rest of us–often let preconceived notions govern his thoughts. He was perfectly willing (and able) to change direction when the Lord contradicted any of his preconceptions.
   
   This same charge is addressed here further in the article.
10. ↑ Some might be disturbed by the use of the word "repent" in this passage. The meaning of the underlying Hebrew verb used in the passage is "to regret," and does not imply that the Lord is guilty of any wrongdoing. At the time the King James Bible was translated, "repent" merely meant to change one’s mind.
11. ↑ (BYU Studies, vol. 20, no.2, Winter 1980, 218, ftnt. ^{[needs work]}
12. ↑ Words of Joseph Smith ^{[citation needed]} ideally to JSPP.
13. ↑ (Lucy Mack Smith History, chapter 46).
14. ↑ (Words of Joseph Smith).  ^{[needs work]}
15. ↑ (Times and Seasons, vol. 1, no. 8 June 1840, 133)
16. ↑ see Words of Joseph Smith ^{[needs work]}
17. ↑ (Times and Seasons, vol. 5, no. 17, 15 September 1844, 651).
18. ↑ (see HC, 7:212; JD, 1:364).
19. ↑ (Words of Joseph Smith) ^{[needs work]}
20. ↑ The original form of this article is from Stephen R. Gibson, "Did Joseph Smith Prophesy Falsely Regarding David Patten?," in One-Minute Answers to Anti-Mormon Questions (Bountiful, Utah: Horizon Publishers, 2005) ISBN 0882907840. off-site. Because of the nature of wiki projects, over time it may have been altered substantially from the original.
21. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:597. Volume 4 link
22. ↑ Van Hale, "Mormons And Moonmen," Sunstone 7 no. (Issue #5) (September/October 1982), 13–14. off-site
23. ↑ Hyrum Smith, "Concerning the plurality of gods & worlds," 27 April 1843; cited in Eugene England (editor), "George Laub's Nauvoo Journal," Brigham Young University Studies 18 no. 2 (Winter 1978), 177.off-site
24. ↑ Brigham Young, "The Gospel—The One-Man Power," (24 July 1870) Journal of Discourses 13:271-271.
25. ↑ Patriarchal Blessings Books 9:294–295.
26. ↑ Young Woman's Journal (1892) 3: 263.
27. ↑ Patrick Moore, New Guide to the Moon (W.W. Norton & Company, New York: 1976), cited by Van Hale, "Mormons And Moonmen," Sunstone 7 no. (Issue #5) (September/October 1982), 15. off-site
28. ↑ Van Hale, "Mormons And Moonmen," 15.
29. ↑ Holmes, 464.
30. ↑ Moore, New Guide to the Moon 130–131; cited by Van Hale, "Mormons And Moonmen," 16.
31. ↑ Painesville Telegraph (11 September 1835).
32. ↑ New York Sun 16 September 1835; cited by Alex Boese, "The Great Moon Hoax," museumofhoaxes.comoff-site
33. ↑ Richard Holmes, The Age of Wonder (London: Harper Press, 2008), 199.
34. ↑ Holmes, 465, (italics in original).
35. ↑ Deseret News 6 (1856): 134d.
36. ↑ ‘Quebec,’ "The Moon", Contributor 1/9 (June 1880): 193-5, from page 195
37. ↑ Marvin S. Hill, Keith C. Rooker and Larry T. Wimmer, "The Kirtland Economy Revisited: A Market Critique of Sectarian Economics," Brigham Young University Studies 17 no. 4 (Summer 1977), 445, and footnote 113. PDF link
38. ↑ Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 464, 617 n. 23 ( Index of claims ) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 634.
39. ↑ Joseph Smith, "Observations Respecting the Priesthood," A Sermon Delivered on 28 April 1842, from the Minutes of the Nauvoo [Illinois] Relief Society, original in Church Archives; reproduced in Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of Joseph Smith, 2nd Edition, (Salt Lake City: Deseret Book, 1996), 114. Also in Joseph Smith in The Essential Joseph Smith (Salt Lake City: Signature, 1995), 162-163. Compare with edited versions of these remarks in Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 227. off-site and History of the Church, 4:605–606. Volume 4 link
40. ↑ Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 137. off-site
41. ↑ Linda King Newell and Valeen Tippetts Avery, Mormon Enigma: Emma Hale Smith, 2nd edition, (Urbana and Chicago: University of Illinois Press, 1994). ^{[citation needed]}
42. ↑ Newell and Avery, 174; citing Brigham Young statement, 9 March 1845, Seventies Record, LDS Archives
43. ↑ Newell and Avery, 174; John Taylor, 29 June 1881, LDS Archives
44. ↑ Newell and Avery, 109; citing RS Minutes, 18th meeting, 28 September 1842.
45. ↑ Eliza R Snow, "A Book of Records Containing the Minutes of the Organization and Proceedings of the Female Relief Society of West Jordan Ward," 12 April 1868, LDS Archives
46. ↑ For example, Joseph spoke to the Relief Society on 30 March 1842: "Pres. Joseph Smith arose—spoke of the organization of the society. Said he was deeply interested that it might be built up to the Most High in an acceptable manner—that its rules must be observed—that none should be received into the society but those who were worthy. Proposed that the society go into a close examination of every candidate—that they were going too fast—that the society should grow up by degrees; should commence with a few individuals—thus have a select society of the virtuous, and those who will walk circumspectly. Commended them for their zeal but said some times their zeal was not according to knowledge. One principal object of the institution was to purge out iniquity—said they must be extremely careful in all their examinations or the consequences would be serious. Said all difficulties which might and would cross our way must be surmounted, though the soul be tried, the heart faint, and hands hang down—must not retrace our steps. That there must be decision of character aside from sympathy. That when instructed we must obey that voice, observe the constitution, 2 that the blessings of heaven may rest down upon us. All must act in concert or nothing can be done, that the society should move according to the ancient Priesthood, hence there should be a select society, separate from all the evils of the world, choice, virtuous and holy." - Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of Joseph Smith, 2nd Edition, (Salt Lake City: Deseret Book, 1996), 110. Compare versions in Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 201. off-site; and History of the Church, 4:570. Volume 4 link
47. ↑ Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 225–229. off-site See also History of the Church, 4:602-607. Volume 4 link
48. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 2:182. Volume 2 link
49. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:336–337. Volume 5 link
50. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:254. Volume 6 link
51. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:394. Volume 5 link
52. ↑ History of the Church, 5:393. Volume 5 link The History of the Church notes that the original source was taken "from the journal of William Clayton, who was present," though the prophecy against Douglas is in not the published portions of Clayton's journals (See Cecelia Warner, "The Tanners On Trial," Sunstone: Review 4:4/6 (April 1984); Lawrence Foster, "Career Apostates: Reflections on the Works of Jerald and Sandra Tanner," Dialogue 17/2 (Summer 1984): 48 and n. 28; James B. Allen, review of An Intimate Chronicle: The Journals of William Clayton, by George D. Smith, ed., BYU Studies 35/2 (1995): 165–75). It is not known if more material is in the Clayton journals that served as a basis for the complete History of the Church entry. At any rate, the publication of the prophecy before June 1857 makes the point moot—the Church was claiming this as a prophecy well before it was fulfilled, and had no reasons before then to attack Douglas if the prophecy was unauthentic.^{[citation needed]}
53. ↑ History of the Church, 1:315-316. Volume 1 link
54. ↑  ^{[needs work]}
55. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "shall."
56. ↑ D. Charles Pyle, email to author, 2009. Cited in Jeff Lindsay, "What About the Failed Prophecy of a Temple in Missouri," <https://www.jefflindsay.com/LDSFAQ/FQ_prophets.shtml#temple> (14 July 2020).
57. ↑ Alexander L. Baugh, "Historical context and overview of Doctrine and Covenants 117," Doctrine and Covenants Reference Companion, Dennis L. Largey and Larry E. Dahl, eds. (Salt Lake City: Deseret Book Company, 2012), 828; citing Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957). Volume 3 link
58. ↑ John Tvedtnes, "The Nature of Prophets and Prophecy," <https://www.fairmormon.org/archive/publications/the-nature-of-prophets-and-prophecy-2> (13 May 2020).
59. ↑ ^{59.0 59.1} Robert S. Boylan, "Oliver Granger and ‘Sacred Rememberance’," (13 May 2020).
60. ↑ Richard Packham, "Joseph Smith as Prophet," <http://packham.n4m.org/prophet.htm> (13 May 2020).
61. ↑ Boylan, "Oliver Granger," (13 May 2020).
62. ↑ John A. Tvedtnes, "A Reply to Dick Baer," <http://www.shields-research.org/Critics/Tvedtnes.htm> (29 June 2020).
63. ↑ ^{63.0 63.1} Donald W. Parry and Jay A. Parry, Understanding the Signs of the Times (Salt Lake City: Deseret Book Company, 1999), 465.
64. ↑ DC 84꞉50-53,94].
65. ↑ DC 49꞉6-7].
66. ↑ See John A. Tvedtnes, "The Nature of Prophets and Prophecy," <https://www.fairmormon.org/archive/publications/the-nature-of-prophets-and-prophecy-2> (29 June 2020).

35

Claim
The 1835 edition of the Doctrines and Covenants contained “major revisions to already published revelations, [and] added revelations given since the last printing.”

Author's source(s)
Not provided.

Response

• Joseph Smith did indeed edit previous revelations.

Ensign, "Great and Marvelous Are the Revelations of God"

Gerrit Dirkmaat,  Ensign, (January 2013)

Many Revelations Were Later Revised by Joseph Smith through Inspiration. Over the course of the first five years of the Church, Joseph and others under his direction made changes and corrections to some of the early revelation texts in an attempt to more closely portray the intent of the revelation. Other times, especially as the revelations were being prepared for publication, Joseph was inspired to update the contents of the revelations to reflect a growing Church structure and new circumstances. At times this process resulted in substantial additions to the original text. As early as November 1831, a Church conference resolved that “Joseph Smith Jr. correct those errors or mistakes which he may discover by the Holy Spirit while reviewing the revelations and commandments and also the fullness of the scriptures.”

Click here to view the complete article

36

Claim
The 1835 Doctrine and Covenants included a declaration that “one man should have one wife” in response to accusations of “the crime of fornication, and polygamy.” This was after Joseph began practicing plural marriage in secret.

Author's source(s)
Doctrine and Covenants (Kirtland, Ohio: F.G. Williams & Co., 1835), 251.

Response

1835 Doctrine and Covenants denies polygamy

Summary: The 1835 edition of the D&C contained a statement of marriage which denied the practice of polygamy. Since this was published during Joseph Smith's lifetime, why might the prophet have allowed it to be published if he was actually practicing polygamy at that time?

36 - Oliver Cowdery referred to this relationship as a “dirty, nasty, filthy affair of his and Fanny Alger’s"

The author(s) of Mormonism Unmasked make(s) the following claim:

Fanny Alger was one of Joseph’s “earliest plural wives,” but Oliver Cowdery referred to this relationship as a “dirty, nasty, filthy affair of his and Fanny Alger’s.”

Author's sources: Tanner, ‘’Mormonism-Shadow or Reality?’’ 203; see also Brodie, ‘’No Man Knows’’, 181-85; Newell and Avery, ‘’Mormon Enigma’’, 66.

FAIR's Response

FAIR Answers—back to home page

V

Plural marriage

Doctrinal foundation of plural marriage	Purpose of plural marriage Plural marriage as a requirement for exaltation Plural marriage in early Christianity Plural marriage in the Book of Mormon Plural marriage and the Bible
Introduction of plural marriage	Initiation of the practice of plural marriage 1835 Doctrine and Covenants denies polygamy Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Divine manifestations to plural wives and families Plural marriage and the law
Questions about Joseph Smith and plural marriage	Initiation of the practice of plural marriage Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Joseph Smith's marriages to young women Did Joseph Smith coerce women to marry him? Mormon women refusing offers of plural marriage Polyandry Joseph Smith and children through plural marriage Marrying other men's wives? Joseph Smith hiding plural marriages from his first wife, Emma Emma Smith's reaction to Joseph Smith's plural marriages Emma Smith in Doctrine and Covenants 132 Did Joseph have lustful motives for practicing polygamy? Did Joseph Smith send men on missions in order to steal their wives? Did Joseph Smith practice polygamy for the purpose of monetary gain?
John C. Bennett and Nauvoo polygamy	Bennett before Nauvoo Bennett and Prostitution Brothel at Nauvoo Rise and Fall of Bennett Sarah Pratt Nancy Rigdon Sidney Rigdon
Plural wives of Joseph Smith	Divine manifestations to plural wives and families Emma Smith Fanny Alger Louisa Beaman Prescindia Lathrop Huntington Buell Sarah Kingsley Howe Cleveland Agnes Moulton Coolbrith Elizabeth Davis Goldsmith Brackenbury Durfee Esther Dutcher Hannah S. Ells Olive Grey Frost Desdemona Catlin Wadsworth Fulmmer Lucinda Pendleton Morgan Harris Clarissa Reed Hancock Elvira Annie Cowles Holmes Sarah Maryetta Kingsley Howe Marinda Nancy Johnson Hyde Vienna Jacques Zina Diantha Huntington Jacobs Almera Johnson Helen Mar Kimball Maria Lawrence Sarah Lawrence Mary Elizabeth Rollins Lightner Malissa Lott Sylvia Sessions Lyon Martha McBride Eliza Partridge Emily Partridge Rhoda Richards Ruth Vose Sayers Patty Bartlett Sessions Delcena Diadamia Johnson Sherman "Miss Smith" Mary Heron Snider Eliza R. Snow Lucy Walker Sarah Ann Whitney Nancy Maria Winchester Flora Ann Woodworth Fanny Young
Plural marriage in Utah	Difficulties with plural marriage Brigham Young's statements regarding plural marriage John Taylor's statements regarding polygamy Latter-day Saints and divorce in the nineteenth century Prevalence of plural marriage in Utah
End of plural marriage	The First Manifesto Official Declaration Number 1 Plural marriage practiced after the First Manifesto The Church of Jesus Christ and plural marriage today

What do we know about Joseph Smith's first plural wife Fanny Alger?

There are no first-hand accounts of the relationship between Joseph Smith and Fanny Alger

One of the wives about whom we know relatively little is Fanny Alger, Joseph's first plural wife, whom he came to know in early 1833 when she stayed at the Smith home as a house-assistant of sorts to Emma (such work was common for young women at the time). There are no first-hand accounts of their relationship (from Joseph or Fanny), nor are there second-hand accounts (from Emma or Fanny's family). All that we do have is third hand (and mostly hostile) accounts, most of them recorded many years after the events.

Unfortunately, this lack of reliable and extensive historical detail leaves much room for critics to claim that Joseph Smith had an affair with Fanny and then later invented plural marriage as way to justify his actions which, again, rests on dubious historical grounds. The problem is we don't know the details of the relationship or exactly of what it consisted, and so are left to assume that Joseph acted honorably (as believers) or dishonorably (as critics).

There is some historical evidence that Joseph Smith knew as early as 1831 that plural marriage would be restored, so it is perfectly legitimate to argue that Joseph's relationship with Fanny Alger was such a case. Mosiah Hancock (a Mormon) reported a wedding ceremony; and apostate Mormons Ann Eliza Webb Young and her father Chauncery both referred to Fanny's relationship as a "sealing." Ann Eliza also reported that Fanny's family was very proud of Fanny's relationship with Joseph, which makes little sense if it was simply a tawdry affair. Those closest to them saw the marriage as exactly that—a marriage.

Did Joseph Smith marry Fanny Alger as his first plural wife in 1833?

Joseph Smith met Fanny Alger in 1833 when she was a house-assistant to Emma

Joseph Smith came to know Fanny Alger in early 1833 when she stayed at the Smith home as a house-assistant to Emma. Neither Joseph nor Fanny ever left any first-hand accounts of their relationship. There are no second-hand accounts from Emma or Fanny's family. All that we do have is third hand accounts from people who did not directly observe the events associated with this first plural marriage, and most of them recorded many years after the events.

Joseph said that the "ancient order of plural marriage" was to again be practiced at the time that Fanny was living with his family

Benjamin F. Johnson stated that in 1835 he had "learned from my sister’s husband, Lyman R. Sherman, who was close to the Prophet, and received it from him, 'that the ancient order of Plural Marriage was again to be practiced by the Church.' This, at the time did not impress my mind deeply, although there lived then with his family (the Prophet’s) a neighbor’s daughter, Fannie Alger, a very nice and comely young woman about my own age, toward whom not only myself, but every one, seemed partial, for the amiability for her character; and it was whispered even then that Joseph loved her."^[1]

Joseph asked the brother-in-law of Fanny's father to make the request of Fanny's father, after which a marriage ceremony was performed

Mosiah Hancock discusses the manner in which the proposal was extended to Fanny, and states that a marriage ceremony was performed. Joseph asked Levi Hancock, the brother-in-law of Samuel Alger, Fanny’s father, to request Fanny as his plural wife:

Samuel, the Prophet Joseph loves your daughter Fanny and wishes her for a wife. What say you?" Uncle Sam says, "Go and talk to the old woman [Fanny’s mother] about it. Twill be as she says." Father goes to his sister and said, "Clarissy, Brother Joseph the Prophet of the most high God loves Fanny and wishes her for a wife. What say you?" Said she, "Go and talk to Fanny. It will be all right with me." Father goes to Fanny and said, "Fanny, Brother Joseph the Prophet loves you and wishes you for a wife. Will you be his wife?" "I will Levi," said she. Father takes Fanny to Joseph and said, "Brother Joseph I have been successful in my mission." Father gave her to Joseph, repeating the ceremony as Joseph repeated to him.^[2]

How could Joseph and Fanny have been married in 1831 if the sealing power had not yet been restored?

There is historical evidence that Joseph Smith knew as early as 1831 that plural marriage would be restored

There is historical evidence that Joseph Smith knew as early as 1831 that plural marriage would be restored. Mosiah Hancock (a Mormon) reported a wedding ceremony in Kirtland, Ohio in 1833.

Apostate Mormons Ann Eliza Webb Young and her father Chauncery both referred to Fanny's relationship as a "sealing." Ann Eliza also reported that Fanny's family was very proud of Fanny's relationship with Joseph, which makes little sense if it was simply a tawdry affair. Those closest to them saw the marriage as exactly that—a marriage.

Joseph and Fanny's marriage was a plural marriage, not an eternal marriage

Some have wondered how the first plural marriages (such as the Alger marriage) could have occurred before the 1836 restoration of the sealing keys in the Kirtland temple (see D&C 110). This confusion occurs because we tend to conflate several ideas. They were not all initially wrapped together in one doctrine:

1. plural marriage - the idea that one could be married (in mortality) to more than one woman: being taught by 1831.
2. eternal marriage - the idea that a man and spouse could be sealed and remain together beyond the grave: being taught by 1835.
3. "celestial" marriage - the combination of the above two ideas, in which all marriages—plural and monogamous—could last beyond the grave via the sealing powers: implemented by 1840-41.

Thus, the marriage to Fanny would have occurred under the understanding #1 above. The concept of sealing beyond the grave came later. Therefore, the marriage of Joseph and Fanny would have been a plural marriage, but it would not have been a marriage for eternity.

Perhaps it is worth mentioning that priesthood power already gave the ability to ratify certain ordinances as binding on heaven and earth (D&C 1:8), that the sealing power was given mention in earlier revelations such as Helaman 10:7, and that the coming of Elijah and his turning of the hearts of children and fathers was prophesied in 3 Nephi 25:5-6. This supports the view that it is unlikely that Joseph was just making up the sealing power and priesthood power extemporaneously to justify getting married to Fanny and having sexual relations with her.

Did some of Joseph Smith's associates believe that he had an affair with Fanny Alger?

Oliver Cowdery perceived the relationship between Joseph and Fanny as a "dirty, nasty, filthy affair"

Some of Joseph's associates, most notably Oliver Cowdery, perceived Joseph's association with Fanny as an affair rather than a plural marriage. Oliver, in a letter to his brother Warren, asserted that "in every instance I did not fail to affirm that which I had said was strictly true. A dirty, nasty, filthy affair of his and Fanny Alger's was talked over in which I strictly declared that I had never deserted from the truth in the matter, and as I supposed was admitted by himself."^[3]

Gary J. Bergera, an advocate of the "affair" theory, wrote:

I do not believe that Fanny Alger, whom [Todd] Compton counts as Smith’s first plural wife, satisfies the criteria to be considered a "wife." Briefly, the sources for such a "marriage" are all retrospective and presented from a point of view favoring plural marriage, rather than, say, an extramarital liaison…Smith’s doctrine of eternal marriage was not formulated until after 1839–40. ^[4]

There are several problems with this analysis. While it is true that sources on Fanny are all retrospective, the same is true of many early plural marriages. Fanny's marriage has more evidence than some. Bergera says that all the sources about Fanny's marriage come "from a point of view favoring plural marriage," but this claim is clearly false.

Even hostile accounts of the relationship between Joseph and Fanny report a marriage or sealing

For example, Fanny's marriage was mentioned by Ann Eliza Webb Young, a later wife of Brigham Young's who divorced him, published an anti-Mormon book, and spent much of her time giving anti-Mormon, anti-polygamy lectures. Fanny stayed with Ann Eliza's family after leaving Joseph and Emma's house, and both Ann Eliza and her father Chauncey Webb ^[5] refer to Joseph's relationship to Fanny as a "sealing." ^[6] Eliza also noted that the Alger family "considered it the highest honor to have their daughter adopted into the prophet's family, and her mother has always claimed that she [Fanny] was sealed to Joseph at that time." ^[7] This would be a strange attitude to take if their relationship was a mere affair. And, the hostile Webbs had no reason to invent a "sealing" idea if they could have made Fanny into a mere case of adultery.

It seems clear, then, that Joseph, Fanny's family, Levi Hancock, and even hostile witnesses saw their relationship as a marriage, albeit an unorthodox one. The witness of Chauncey Webb and Ann Eliza Webb Young make it untenable to claim that only a later Mormon whitewash turned an affair into a marriage.

See also Brian Hales' discussion

The Prophet Receives the Sealing Keys in 1836	It appears that shortly after the April 3 vision, Joseph Smith recorded a first-hand account of the vision in his own personal journal or notes. That original record has not been found and is probably lost. Nonetheless, these important visitations were documented in other contemporaneous records. Within a few days, the Prophet’s secretary Warren Cowdery transcribed Joseph’s first-hand account into a third-hand account to be used in the Church history then being composed.
Joseph Smith does not Mention Eternal Marriage until 1841	Despite the importance of Elijah and the Kirtland Temple visitations, Joseph Smith did not publicly teach eternal marriage for perhaps six years after he received the authority to perform those ordinances.
Joseph Smith and Fanny Alger: A Plural Marriage Ceremony	Sometime in late 1835 or early 1836, in a priesthood ceremony performed by Levi Hancock, Joseph secretly married Fanny Alger, a domestic living in the Smith home. When Oliver Cowdery and Emma Smith learned of the relationship, they did not consider it a legitimate marriage. Joseph was unable to convince them the polygamous marriage was approved of God. Fanny left the area and married a non-member a few months later and never returned to the Church. Her family and other who were close to her remained true to Joseph Smith, following him to Nauvoo and later migrating with the Saints to Utah.

⍗

Source(s) of the criticism

Critical sources

Gary James Bergera, "Identifying the Earliest Mormon Polygamists, 1841–44," Dialogue: A Journal of Mormon Thought no. 3 (Fall 2005), 30n75. MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/joseph-smith-polygamy.htm George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), {{{pages}}}. ( Index of claims , (Detailed book review))

Did Emma Smith discover her husband Joseph with Fanny Alger in a barn?

William McLellin claimed to have heard a story that Fanny and Joseph were in the barn and Emma had observed them

In 1872, William McLellin (then an apostate excommunicated nearly 34 years prior) wrote a letter to Emma and Joseph's son, Joseph Smith III:

Now Joseph I will relate to you some history, and refer you to your own dear Mother for the truth. You will probably remember that I visited your Mother and family in 1847, and held a lengthy conversation with her, retired in the Mansion House in Nauvoo. I did not ask her to tell, but I told her some stories I had heard. And she told me whether I was properly informed. Dr. F. G. Williams practiced with me in Clay Co. Mo. during the latter part of 1838. And he told me that at your birth your father committed an act with a Miss Hill [sic]—a hired girl. Emma saw him, and spoke to him. He desisted, but Mrs. Smith refused to be satisfied. He called in Dr. Williams, O. Cowdery, and S. Rigdon to reconcile Emma. But she told them just as the circumstances took place. He found he was caught. He confessed humbly, and begged forgiveness. Emma and all forgave him. She told me this story was true!! Again I told her I heard that one night she missed Joseph and Fanny Alger. She went to the barn and saw him and Fanny in the barn together alone. She looked through a crack and saw the transaction!!! She told me this story too was verily true. ^[8]

Some critics interpret "transaction" to mean intercourse in this case and that Emma caught Joseph in the very act. But McLellin reported on the event again three years afterwards in 1875 to J. H. Beadle and makes it clear that he is talking about the wedding or sealing ceremony:

He [McLellin] was in the vicinity during all the Mormon troubles in Northern Missouri, and grieved heavily over the suffering of his former brethren. He also informed me of the spot where the first well authenticated case of polygamy took place in which Joseph Smith was "sealed" to the hired girl. The "sealing" took place in a barn on the hay mow, and was witnessed by Mrs. Smith through a crack in the door! The Doctor was so distressed about this case, (it created some scandal at the time among the Saints,) that long afterwards when he visited Mrs. Emma Smith at Nauvoo, he charged her as she hoped for salvation to tell him the truth about it. And she then and there declared on her honor that it was a fact—"saw it with her own eyes." ^[9]

Ann Eliza Webb, who was born 11 years after Joseph's marriage to Fanny, claimed that Emma threw Fanny out of the house

Ann Eliza Webb, who was born in 1844, was not even alive at the time of these events, could only only comment based upon what her father told her about Joseph and Fanny. Ann apostatized from the Church and wrote an "expose" called Wife No. 19, or The story of a Life in Bondage. She described Fanny as follows:

Mrs. Smith had an adopted daughter, a very pretty, pleasing young girl, about seventeen years old. She was extremely fond of her; no mother could be more devoted, and their affection for each other was a constant object of remark, so absorbing and genuine did it seem. Consequently is was with a shocked surprise that people heard that sister Emma had turned Fanny out of the house in the night.^[10]

Did Fanny Alger have a child by Joseph Smith?

A suggestion that Fanny was pregnant by Joseph surfaced in an 1886 anti-Mormon book with a claim that Emma "drove" Fanny out of the house

The first mention of a pregnancy for Fanny is in an 1886 anti-Mormon work, citing Chauncey Webb, with whom Fanny reportedly lived after leaving the Smith home.^[11] Webb claimed that Emma "drove" Fanny from the house because she "was unable to conceal the consequences of her celestial relation with the prophet." If Fanny was pregnant, it is curious that no one else remarked upon it at the time, though it is possible that the close quarters of a nineteenth-century household provided Emma with clues. If Fanny was pregnant by Joseph, the child never went to term, died young, or was raised under a different name.

Fawn Brodie claimed that Fanny's son Orrison was the son of Joseph Smith, but this was disproven by DNA research

Fawn Brodie, in her critical work No Man Knows My History: The Life of Joseph Smith, claimed that "there is some evidence that Fannie Alger bore Joseph a child in Kirtland."^[12] However, DNA research in 2005 confirmed Fanny Alger’s son Orrison Smith is not the son of Joseph Smith, Jr.^[13]

Notes

1. ↑ Dean Zimmerman, I Knew the Prophets: An Analysis of the Letter of Benjamin F. Johnson to George F. Gibbs, Reporting Doctrinal Views of Joseph Smith and Brigham Young (Bountiful, Utah: Horizon, 1976), 38; punctuation and spelling standardized. Cited in Brian Hales, "Fanny Alger," josephsmithspolygamy.org. off-site
2. ↑ Levi Ward Hancock, "Autobiography with Additions in 1896 by Mosiah Hancock," 63, MS 570, Church History Library, punctuation and spelling standardized; cited portion written by Mosiah. Cited in Brian Hales, "Fanny Alger," josephsmithspolygamy.org. off-site
3. ↑ Richard Bushman, Rough Stone Rolling, 323–25, 347–49.
4. ↑ Gary James Bergera, "Identifying the Earliest Mormon Polygamists, 1841–44," Dialogue: A Journal of Mormon Thought 38 no. 3 (Fall 2005), 30n75.
5. ↑ Wilhelm Wyl, [Wilhelm Ritter von Wymetal], Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City, Utah: Tribune Printing and Publishing Company, 1886), 57; Ann Eliza Young, Wife No. 19, or the Story of a Life in Bondage, Being a Complete Exposé of Mormonism, and Revealing the Sorrows, Sacrifices and Sufferings of Women in Polygamy (Hartford, Conn.: Custin, Gilman & Company, 1876), 66–67; discussed in Danel W. Bachman, "A Study of the Mormon Practice of Polygamy before the Death of Joseph Smith" (Purdue University, 1975), 140 and Compton, In Sacred Loneliness, 34–35.
6. ↑ Ann Eliza would have observed none of the Fanny marriage at first hand, since she was not born until 1840. The Webbs’ accounts are perhaps best seen as two versions of the same perspective.
7. ↑ Young, Wife No. 19, 66–67; discussed by Bachman, "Mormon Practice of Polygamy", 83n102; see also Ann Eliza Webb Young to Mary Bond, 24 April 1876 and 4 May 1876, Myron H. Bond collection, P21, f11, RLDS Archives cited by Compton, In Sacred Loneliness, 34 and commentary in Todd Compton, "A Trajectory of Plurality: An Overview of Joseph Smith's Thirty-Three Plural Wives," Dialogue: A Journal of Mormon Thought 29/2 (Summer 1996): 30.
8. ↑ William McLellin, Letter to Joseph Smith III, July 1872, Community of Christ Archives
9. ↑ William McClellin, quoted in J. H. Beadle, "Jackson County," 4
10. ↑ Ann Eliza Webb Young, Wife No. 19, or The story of a Life in Bondage, 66.
11. ↑ Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 57. Ann Eliza Young, Wife No. 19, or the Story of a Life in Bondage, Being a Complete Exposé of Mormonism, and Revealing the Sorrows, Sacrifices and Sufferings of Women in Polygamy (Hartford, Conn.: Custin, Gilman & Company, 1876), 66–67. Discussed in Bachman, "Mormon Practice of Polygamy," 140. Also in Compton, In Sacred Loneliness, 34–35.
12. ↑ Fawn Brodie, No Man Knows My History.
13. ↑ Ugo A. Perego, Natalie M. Myers, and Scott R. Woodward, "Reconstructing the Y-Chromosome of Joseph Smith Jr.: Genealogical Applications, Journal of Mormon History Vol. 32, No. 2 (Summer 2005) 70-88.

1. REDIRECTFanny Alger was Joseph Smith's first plural wife#Did some of Joseph Smith's associates believe that he had an affair with Fanny Alger?

36-37

Claim
Joseph secretly practiced polygamy “through the rest of his life, always with denials.”

Author's source(s)
Tanner, ‘’Mormonism-Shadow or Reality?’’ 245-48.

Response

Hiding the truth about polygamy

Summary: It is true that Joseph did not always tell others about plural marriage. He did, however, make some attempt to teach the doctrine to the Saints. It is thus important to realize that the public preaching of polygamy—or announcing it to the general Church membership, thereby informing the public by proxy—was simply not a feasible plan. Critics of Joseph's choice want their audience to ignore the danger to him and the Saints.

37

Claim
Regarding the Book of Abraham, the author states that “Egyptologist have shown that the papyri Smith supposedly translated date to about the time of Chirst and are standard Egyptian funeral documents, depicting various Egyptian gods and goddesses. Obviously, these papyri do not relate to the Abraham of the Old Testament, as Joseph Smith claimed.”

Author's source(s)
’’Dialogue: A Journal of Mormon Though,’’ summer 1968, 68, 98; and autumn 1968, 119-20, 133; Charles M. Larson, ‘’By His Own Hand Upon Papyrs: A New Look At The Joseph Smith Papyri (Grand Rapids, Mich.: Institute for Religious Studies, 1992), 61-111.

Response

How was the Book of Abraham produced?

Summary: How did Joseph Smith produce the Book of Abraham?

37

Claim
The author states that in 1836, “Smith turned once again to treasure hunting to solve the church’s financial problems” by going to Salem, Massachusetts to look for treasure in the basement of a house there.

Author's source(s)
Doctrine and Covenants 132:19, 20, 52, 61, 62.

Response

"Treasure hunting" trip to Salem

Summary: Was Joseph Smith commanded by the Lord to go to Salem, Massachusetts to hunt for treasure in the cellar of a house? Upon arriving there, the treasure was nowhere to be found. Joseph and several other leaders traveled to Salem hoping to find money that could be used to satisfy some of the Church's outstanding debt. The trip was apparently made on their own initiative, and was not commanded by the Lord. Joseph did not "prophesy" that they would find money in Salem, but instead made the trip because he became convinced that the story that the treasure existed might true. Upon failing to locate the money, they spent their time preaching to the people in Salem.

38

Claim
The author claims that Joseph Smith and Sidney Rigdon created the impression that the Kirtland Safety Society was “created by God, that it had a sacred mission, and thus was invincible.”

Author's source(s)
Van Wagoner, ‘’Sidney Rigdon: A Portrait of Religious Excess (Salt Lake City: Signature Books, 1994)’’, 184.

Response

Kirtland Safety Society

Summary: The Kirtland Safety Society was an unwise venture that was probably illegal, though legal counsel was divided on that matter at the time. The intent of Church leaders does not seem to have been to break the law, but to solve a vexing problem which thousands of others also faced. The failure of the bank was not due to mismanagement or a desire to enrich individuals, but due to the relatively fragile nature of the time’s financial infrastructure, and the economic conditions of 1837. The lack of a charter was the KSS's biggest weakness and the most ill-advised decision connected with it. Arguably, even had the bank possessed a charter, the outcome would have been little different, save that the Church leaders would have suffered fewer legal problems and harassment. The Kirtland Safety Society is an excellent example of why Latter-day Saints do not put their trust in men, but in God. It also demonstrates that the Saints will continue to support fallible men as prophets of God.

38

Claim
The author states that “Mormon leaders organized a sort of secret chrch police called the ‘Danites.’”

Author's source(s)
Not provided.

Response

Danites

Summary: The Danites were a brotherhood of church members that formed in Far West, Missouri in mid-1838. By this point in time, the Saints had experienced serious persecution, having been driven out of Kirtland by apostates, and driven out of Jackson County by mobs. It is claimed that Joseph Smith and Sidney Rigdon supported the formation of a vigilante band called the “Danites," and that the Danites were pledged to “plunder, lie, and even kill if deemed necessary." Regardless of their original motives, the Danites ultimately were led astray by their leader, Sampson Avard. Avard attempted to blame Joseph Smith in order to save himself. Joseph, however, clearly repudiated both the organization and Avard.

40

Claim
The author notes that Joseph incorporated many elements of Masonry into the temple endowment ceremony.

Author's source(s)
Not provided.

Response

Temple endowment and Freemasonry

Summary: Some critics of Mormonism see similarities between the rites of Freemasonry and LDS temple ceremonies and assume that since Joseph Smith was initiated as a Freemason shortly before he introduced the Nauvoo-style endowment he must have plagiarized elements of the Masonic rituals. This viewpoint leads them, in turn, to conclude that the LDS endowment is nothing but a variant form of Masonic initiation and therefore not from a divine source. However, 1) Joseph Smith claimed direct revelation from God regarding the Nauvoo-era endowment, 2) Joseph Smith knew a great deal about the Nauvoo-era endowment ceremony long before the Nauvoo period - and thus long before his entry into the Masonic fraternity, and 3) the Nauvoo-era temple endowment ceremony has numerous exacting parallels to the initiation ceremonies of ancient Israelite and early Christian kings and priests—parallels which cannot be found among Freemasons.

41-42 - The author discusses the Council of Fifty

The author(s) of Mormonism Unmasked make(s) the following claim:

The author discusses the Council of Fifty.

Author's sources: Fawn Brodie, ‘’Now Man Knows My History’’, 356.

FAIR's Response

Question: What was the Council of Fifty?

Joseph Smith received a revelation which called for the organization of a special council

On 7 April 1842, Joseph Smith received a revelation titled "The Kingdom of God and His Laws, With the Keys and Power Thereof, and Judgment in the Hands of His Servants, Ahman Christ," which called the for the organization of a special council separate from, but parallel to, the Church. Since its inception, this organization has been generally been referred to as "the Council of Fifty" because of its approximate number of members.

The Council of Fifty was designed to serve as something of a preparatory legislature in the Kingdom of God

Latter-day Saints believe that one reason the gospel was restored was to prepare the earth for the second coming of the Lord Jesus Christ. Just as the Church was to bring about religious changes in the world, the Council of Fifty was intended to bring a political transformation. It was therefore designed to serve as something of a preparatory legislature in the Kingdom of God. Joseph Smith ordained the council to be the governing body of the world, with himself as chairman, Prophet, Priest, and King over the Council and the world (subject to Jesus Christ, who is "King of kings"^[1]).

The Council was organized on 11 March 1844, at which time it adopted rules of procedure, including those governing legislation. One rule included instructions for passing motions:

To pass, a motion must be unanimous in the affirmative. Voting is done after the ancient order: each person voting in turn from the oldest to the youngest member of the Council, commencing with the standing chairman. If any member has any objections he is under covenant to fully and freely make them known to the Council. But if he cannot be convinced of the rightness of the course pursued by the Council he must either yield or withdraw membership in the Council. Thus a man will lose his place in the Council if he refuses to act in accordance with righteous principles in the deliberations of the Council. After action is taken and a motion accepted, no fault will be found or change sought for in regard to the motion.^[2]

What is interesting about this rule is that it required each council member, by covenant, to voice his objections to proposed legislation. Those council members who dissented and could not be convinced to change their minds were to withdraw from the council, however, they would suffer no repercussions by doing so. Thus, full freedom of conscience was maintained by the council — not exactly the sort of actions a despot or tyrant would allow.

The Council never rose to the stature Joseph intended

Members (which included individuals that were not members of the Church of Jesus Christ of Latter-day Saints) were sent on expeditions west to explore emigration routes for the Saints, lobbied the American government, and were involved in Joseph Smith's presidential campaign. But only three months after it was established, Joseph was killed, and his death was the beginning of the Council's end. Brigham Young used it as the Saints moved west and settled in the Great Basin, and it met annually during John Taylor's administration, but since that time the Council has not played an active role among the Latter-day Saints.

Question: Was Joseph Smith anointed to be "King over the earth" by the Council of Fifty?

Joseph was never anointed King over the earth in any political sense

Some people claim that Joseph Smith had himself anointed king over the whole world, and that this shows he was some sort of megalomaniac.

The Council of Fifty, while established in preparation for a future Millennial government under Jesus Christ (who is the King of Kings) was to be governed on earth during this preparatory period by the highest presiding ecclesiastical authority, which at the time was the Prophet Joseph Smith. Joseph had previously been anointed a King and Priest in the Kingdom of God by religious rites associated with the fullness of the temple endowment, and was placed as a presiding authority over this body in his most exalted position within the kingdom of God (as a King and a Priest).

Joseph was anointed as the presiding authority over an organization that was to prepare for the future reign of Jesus Christ during the Millennium

The fact that Joseph's prior anointing was referenced in his position as presiding authority over this body creates the confusion that he had been anointed King of the Earth. He was in fact only anointed as the presiding authority over an organization that was to prepare for the future reign of Jesus Christ during the Millennium. The fact that Joseph had submitted his name for consideration as President of the United States during this same period adds fodder for critics seeking to malign the character of the Prophet.

43

Claim
The author notes that “two guns were smuggled” into Carthage Jail and that Joseph and Hyrum “using the guns that had been smuggled in to them….tried to defend themselves against the assailants.’’

Author's source(s)
Smith, ‘’History of the Church’’, vol. 6: 607-621; vol. 7: 102-105.

Response

Joseph fired a gun

Summary: It is claimed that Joseph could not have been a "martyr" because he had and used a gun at Carthage Jail.

Hiding Joseph's gun

Summary: It is claimed that the Church has attempted to hide Joseph's gun, despite the fact that it is on display at the Church History Museum in Salt Lake City

The FAIR Blog responds to these questions

Roger Nicholson,"The Prophet and the Pistol: A Perspective on the Martyrdom of Joseph and Hyrum Smith", FAIR Blog, (November 7, 2013)

In the Church History Museum near Temple Square, located inside a glass case, resides a pair of 19th century pistols and a walking stick. The placard reads, in part, as follows,

Joseph’s Pepperbox Pistol and Hyrum’s Single Shot Pistol. These guns were used by both men for their defense during the attack at Carthage

These were the guns that were smuggled into the Carthage Jail while Joseph Smith, Hyrum and their friends awaited their fate. On the morning of June 27, 1844, Cyrus Wheelock visited the jail.

The morning being a little rainy, favoured his wearing an overcoat, in the side pocket of which he was enabled to carry a six-shooter, and he passed the guard unmolested. During his visit in the prison he slipped the revolver into Joseph’s pocket. Joseph examined it, and asked Wheelock if he had not better retain it for his own protection.
This was a providential circumstance, as most other persons had been very rigidly searched. Joseph then handed the single barrel pistol, which had been given him by John S. Fullmer, to his brother Hyrum, and said, “You may have use for this.” Brother Hyrum observed, “I hate to use such things, or to see them used.” “So do I,” said Joseph, “but we may have to, to defend ourselves;” upon this Hyrum took the pistol. [i]

Although it was referred to as a “six shooter,” the pepper-box pistol was not a revolver in the normal sense. It incorporated six individual barrels, it was difficult to aim and tended to be unreliable. The June 2013 Ensign features a painting Greater Love Hath No Man, by Casey Childs. [ii] The artwork features all three items in the display case. Joseph, Hyrum and Willard Richards are attempting to hold the door shut as the mob attempts to enter the room. John Taylor is holding his walking stick. In Hyrum’s left pocket is the single shot pistol brought into the jail by Fullmer, and in Joseph’s left pocket, clearly visible, is the pepper-box pistol given to him by Wheelock.

Click here to view the complete article

44

Claim
The author states that “nine of the LDS apostles were charged with counterfeiting, and to avoid arrest, the fled in the night.”

Author's source(s)
Tanner, ‘’Mormonism-Shadow or Reality?’’ 537-41.

Response

Were Latter-day Saint apostles charged with counterfeiting?

Summary: It is claimed that government records indicate that Brigham Young, Willard Richards, Parley Pratt, and Orson Hyde were involved in making counterfeit coins, and that this may have "started under Joseph's leadership." However, there are no "government records" which prove that the apostles "were involved in making counterfeit coins." At best, there is an indictment from a local grand jury, but an indictment is not proof—and, it is unlikely that indictment was anything but a ploy to make sure the Mormons left Nauvoo.

Notes

1. ↑ See 1 Timothy 6:15; Revelation 17:14; 19:16
2. ↑ Andrew F. Ehat, "'It Seems Like Heaven Began on Earth': Joseph Smith and the Constitution of the Kingdom of God," Brigham Young University Studies 20 no. 3 (1980), 260-61.

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