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Difference between revisions of "Mormonism and Wikipedia/First Vision/Context and development of the vision story"
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{{Epigraph|We are not interested in "what his followers say" or "what the opposition says," we're interested in facts that can be demonstrated in historical source material.<br> | {{Epigraph|We are not interested in "what his followers say" or "what the opposition says," we're interested in facts that can be demonstrated in historical source material.<br> | ||
| − | —Editor John | + | —Editor [[John Foxe]], stating his justification for performing original research in Wikipedia (23 October 2006) {{link|url=http://en.wikipedia.org/wiki/Talk:First_Vision/Archive_2#POV_tag}} }} |
{{parabreak}} | {{parabreak}} | ||
One might ask: If we are not interested in what Joseph's followers say, nor what his opposition says, then what is left other than to interpret the primary sources directly in the Wikipedia article? | One might ask: If we are not interested in what Joseph's followers say, nor what his opposition says, then what is left other than to interpret the primary sources directly in the Wikipedia article? | ||
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*{{Harvtxt|Smith|1853|pp=56-59, 70–74}}. Smith, Sr.'s first vision was around 1811 (id. at 56-57), and his "seventh and last vision" was in 1819 (''id.'' at 73–74). | *{{Harvtxt|Smith|1853|pp=56-59, 70–74}}. Smith, Sr.'s first vision was around 1811 (id. at 56-57), and his "seventh and last vision" was in 1819 (''id.'' at 73–74). | ||
|response= | |response= | ||
| − | *{{WikipediaPRIMARY|editor=John | + | *{{WikipediaPRIMARY|editor=John Foxe|wikipedialink=http://en.wikipedia.org/w/index.php?title=First_Vision&diff=83282185&oldid=83281911}}{{WikipediaViolated|editor=COgden|wikipedialink=http://en.wikipedia.org/w/index.php?title=First_Vision&diff=83249775&oldid=83175230}}The two wiki editors have interpreted a primary source (Lucy Mack Smith's 1853 history). An allowable approach would be to cite what Bushman said about this primary source, rather than directly interpreting it. In addition, the editor has ''incorrectly'' interpreted the source by: |
**calling all seven dreams "visions," while secondary source Bushman reports that Lucy only called five of them visions. | **calling all seven dreams "visions," while secondary source Bushman reports that Lucy only called five of them visions. | ||
**reporting that they all happened between 1811 and 1819, while Bushman notes that they occurred "before and after" Joseph's first vision in 1820. | **reporting that they all happened between 1811 and 1819, while Bushman notes that they occurred "before and after" Joseph's first vision in 1820. | ||
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|response= | |response= | ||
*{{WikipediaSYN|editor=Bytebear|wikipedialink=http://en.wikipedia.org/w/index.php?title=First_Vision&diff=168821062&oldid=168797668}} The statement says that "the only" large revivals occurred before and after 1820. This is ''not'' stated in the cited source (Bushman), and is only ''implied'' by the second cited source (Vogel). If the words "the only" were removed, the sentence would be correct. | *{{WikipediaSYN|editor=Bytebear|wikipedialink=http://en.wikipedia.org/w/index.php?title=First_Vision&diff=168821062&oldid=168797668}} The statement says that "the only" large revivals occurred before and after 1820. This is ''not'' stated in the cited source (Bushman), and is only ''implied'' by the second cited source (Vogel). If the words "the only" were removed, the sentence would be correct. | ||
| − | *{{WikipediaNPOV|editor=John | + | *{{WikipediaNPOV|editor=John Foxe|wikipedialink=http://en.wikipedia.org/w/index.php?title=First_Vision&diff=172154162&oldid=172151190}}Although the wiki author quotes Vogel's critical opinion in order to cast doubt on the occurrence of a religious revival in 1820, he fails to quote any balancing opinion, such as Bushman's view on the subject. On page 36 of ''Rough Stone Rolling'' (cited in the wiki article), Bushman says, |
<blockquote> | <blockquote> | ||
The great revival of 1816 and 1817, which nearly doubled the number of Palmyra Presbyterians, was in progress when the Smiths arrived. | The great revival of 1816 and 1817, which nearly doubled the number of Palmyra Presbyterians, was in progress when the Smiths arrived. | ||
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*Keith Thomas, ''Religion and the Decline of Magic'' (New York: Charles Scribner's Sons, 1971), 256. | *Keith Thomas, ''Religion and the Decline of Magic'' (New York: Charles Scribner's Sons, 1971), 256. | ||
|response= | |response= | ||
| − | *The wiki editor fails to mention that some practitioners of "folk magic," such as Willard Chase, were also ministers themselves. The editor is, however, quite aware of this fact. Note the comment that editor John | + | *The wiki editor fails to mention that some practitioners of "folk magic," such as Willard Chase, were also ministers themselves. The editor is, however, quite aware of this fact. Note the comment that editor John Foxe makes on the talk page of a different Wikipedia article "Golden Plates": |
<blockquote> | <blockquote> | ||
| − | Chase is an odd duck, a money digger and a Methodist preacher, who really seems most irritated at Joseph Smith for taking his seer stone. (Get over it, Willard; it's just a rock.) My biggest problem with Chase as a witness is not that he disbelieves in Smith but that he does believe in money digging. --John | + | Chase is an odd duck, a money digger and a Methodist preacher, who really seems most irritated at Joseph Smith for taking his seer stone. (Get over it, Willard; it's just a rock.) My biggest problem with Chase as a witness is not that he disbelieves in Smith but that he does believe in money digging. --John Foxe (15 February 2007) {{link|url=http://en.wikipedia.org/wiki/Talk:Golden_Plates/Archive_4#Various_edits_by_Gdavies}} |
</blockquote> | </blockquote> | ||
}} | }} | ||
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*{{Harv|Quinn|1998|p=31}}. [[Michael Coe]], professor emeritus of Anthropology at Yale, has called Joseph Smith "a great religious leader...one of the greatest people who ever lived" because like a shaman, like "magicians doing magic," he began by faking his visions but ended up convincing himself (as well as others) that they were true. [http://www.pbs.org/mormons/interviews/coe.html Coe interview on PBS "The Mormons."] | *{{Harv|Quinn|1998|p=31}}. [[Michael Coe]], professor emeritus of Anthropology at Yale, has called Joseph Smith "a great religious leader...one of the greatest people who ever lived" because like a shaman, like "magicians doing magic," he began by faking his visions but ended up convincing himself (as well as others) that they were true. [http://www.pbs.org/mormons/interviews/coe.html Coe interview on PBS "The Mormons."] | ||
|response= | |response= | ||
| − | *{{WikipediaSYN|editor=John | + | *{{WikipediaSYN|editor=John Foxe|wikipedialink=http://en.wikipedia.org/w/index.php?title=First_Vision&diff=172773210&oldid=172723855}} It strikes us as odd that Michael D. Coe, an Anthropology professor who is well known as one of the foremost experts on the Maya, is quoted in an article describing the environment in which Joseph Smith's first vision occurred. Dr. Coe is not considered an authority on Joseph Smith's First Vision. It is helpful to view Dr. Coe's quote in context. |
<blockquote> | <blockquote> | ||
I realized what kind of a person this Joseph Smith was. In my opinion, he was not just a great religious leader; he was a really great American, and I think he was one of the greatest people who ever lived. This extraordinary man, who put together a religion -- probably with many falsities in it, falsehoods, so forth, to begin with -- eventually came to believe in it so much that he really bought his own story and made it believable to other people. In this respect, he's a lot like a shaman in anthropology: these extraordinary religious practitioners in places like Siberia, North America among the Eskimo, the Inuit, who start out probably in their profession as almost like magicians doing magic. | I realized what kind of a person this Joseph Smith was. In my opinion, he was not just a great religious leader; he was a really great American, and I think he was one of the greatest people who ever lived. This extraordinary man, who put together a religion -- probably with many falsities in it, falsehoods, so forth, to begin with -- eventually came to believe in it so much that he really bought his own story and made it believable to other people. In this respect, he's a lot like a shaman in anthropology: these extraordinary religious practitioners in places like Siberia, North America among the Eskimo, the Inuit, who start out probably in their profession as almost like magicians doing magic. | ||
| Line 268: | Line 268: | ||
*{{Harv|Quinn|1998|p=322}}. Quinn calls the Smiths "unchurched Christians" who "possessed seer stones, a dagger for drawing the required circles, as well as magic parchments to ward off thieves and communicate with good spirits to help find treasures." | *{{Harv|Quinn|1998|p=322}}. Quinn calls the Smiths "unchurched Christians" who "possessed seer stones, a dagger for drawing the required circles, as well as magic parchments to ward off thieves and communicate with good spirits to help find treasures." | ||
|response= | |response= | ||
| − | *{{WikipediaSecondaryFact|author=Quinn|editor=John | + | *{{WikipediaSecondaryFact|author=Quinn|editor=John Foxe|wikipedialink=http://en.wikipedia.org/w/index.php?title=First_Vision&diff=144397418&oldid=144305456}}Quinn's opinion that the Smith's were "unchurched Christians" is reworked into the "fact" in the main article text that "no members of the Smith family were church members in 1820." This is intended to set the stage in order to "prove" that Joseph's statement that other members of his family joined the Presbyterians at the time of his first vision is false. |
*Rather than converting Quinn's opinion into the "fact" that "no members of the Smith family were church members in 1820," it would be more accurate to quote John A. Matzko: "[S]ometime before 1828 Lucy and three of her children—Hyrum, Samuel, and Sophronia—joined the Presbyterian church..." ({{CriticalWork:Matzko:Young Joseph Smith|pages=71}}) Matzko's statement is correct based upon known historical documents, without speculating upon whether or not the Smith's had joined in 1820. | *Rather than converting Quinn's opinion into the "fact" that "no members of the Smith family were church members in 1820," it would be more accurate to quote John A. Matzko: "[S]ometime before 1828 Lucy and three of her children—Hyrum, Samuel, and Sophronia—joined the Presbyterian church..." ({{CriticalWork:Matzko:Young Joseph Smith|pages=71}}) Matzko's statement is correct based upon known historical documents, without speculating upon whether or not the Smith's had joined in 1820. | ||
*{{WikipediaMissingRef}}Lucy's baptism prior to 1820, as recorded in her own history, is not noted. | *{{WikipediaMissingRef}}Lucy's baptism prior to 1820, as recorded in her own history, is not noted. | ||
Revision as of 19:17, 28 February 2010
| Story of the vision | A FairMormon Analysis of Wikipedia: Mormonism and Wikipedia/First Vision A work by a collaboration of authors (Link to Wikipedia article here)
|
Dating the First Vision |
| The name Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc.. Wikipedia content is copied and made available under the GNU Free Documentation License. |
An analysis of the Wikipedia article "First Vision" (Version January 2010)
Wikipedia articles should rely mainly on published reliable secondary sources and, to a lesser extent, on tertiary sources. All interpretive claims, analyses, or synthetic claims about primary sources must be referenced to a secondary source, rather than original analysis of the primary-source material by Wikipedia editors.
—Statement from Wikipedia policy "No Original Research" off-site
One might ask: If we are not interested in what Joseph's followers say, nor what his opposition says, then what is left other than to interpret the primary sources directly in the Wikipedia article?
From the Wikipedia article:
Joseph Smith, Jr. was born on December 23, 1805 in Vermont, and c. 1816-17, his family moved to a farm just outside the town of Palmyra.
Wikipedia footnotes:
- Smith (1832) , p. 1
FAIR's analysis:
From the Wikipedia article:
Like many other Americans living on the frontier at the beginning of the nineteenth century, Joseph Smith, Jr. and his family believed in visions, dreams, and other mystical communications with God.
Wikipedia footnotes:
- Quinn (1998)
FAIR's analysis:
From the Wikipedia article:
For example, in 1811, Joseph Smith, Jr.'s maternal grandfather, Solomon Mack, described a series of visions and voices from God that resulted in his conversion to Christianity at the age of seventy-six.
Wikipedia footnotes:
- "About midnight I saw a light about a foot from my face as bright as fire; the doors were all shut and no one stirring in the house. I thought by this that I had but a few moments to live, and oh what distress I was in....Another night soon after, I saw another light as bright as the first, at a small distance from my face, and I thought I had but a few moments to live. And not sleeping nights and reading, all day I was in misery; well you may think I was in distress, soul and body. At another time in the dead of the night I was called by my Christian name; I arise up to answer to my name. The doors all being shut and the house still, I thought the Lord called, and I had but a moment to live."Mack (1811) , p. 25
FAIR's analysis:
From the Wikipedia article:
Before Joseph Smith, Jr. was born, his mother Lucy Mack Smith went to a grove near her home in Vermont and prayed about her husband Joseph Smith, Sr.'s repudiation of evangelical religion.
Wikipedia footnotes:
- Smith (1853) , p. 54; Bushman (2005) , p. 26.
FAIR's analysis:
From the Wikipedia article:
That night she said she had a dream which she interpreted as a prophecy that Joseph, Sr., would later accept the "pure and undefiled Gospel of the Son of God."
Wikipedia footnotes:
- Smith (1853) , p. 54; Bushman (2005) , p. 26.
FAIR's analysis:
From the Wikipedia article:
She also stated that Smith, Sr. had seven visions between 1811 and 1819,
Wikipedia footnotes:
- Smith (1853) , pp. 56-59, 70–74. Smith, Sr.'s first vision was around 1811 (id. at 56-57), and his "seventh and last vision" was in 1819 (id. at 73–74).
FAIR's analysis:
From the Wikipedia article:
the first vision occurring when his mind was "much excited upon the subject of religion."
Wikipedia footnotes:
- Smith (1853) , pp. 56–57.
FAIR's analysis:
From the Wikipedia article:
Joseph Sr.'s first vision confirmed to him the correctness of his refusal to join any organized religious group.
Wikipedia footnotes:
- Smith (1853) , pp. 57–58. Joseph Smith, Sr.'s second vision as reported by Lucy Mack Smith exhibits many similarities to the Tree of life vision which Joseph Smith, Jr. would later dictate as part of the Book of Mormon Bushman (2005) , p. 36.
FAIR's analysis:
From the Wikipedia article:
Smith was also exposed to the intense revivalism of his era. During the Second Great Awakening, numerous revivals occurred in many communities in the northeastern United States and were often reported in the Palmyra Register, a local paper read by the Smith family.
Wikipedia footnotes:
- Turner (1852) , p. 214
FAIR's analysis:
From the Wikipedia article:
In the Palmyra area itself, the only large multi-denominational revivals occurred in 1816-1817 and 1824-1825.
Wikipedia footnotes:
- Bushman (2005) , p. 36, 46; Vogel (2004) , pp. 26, 58-60 ("Indeed, it was the revival of 1824-25, his family's conversion, and his mother's pressure that caused [Smith] so much pain and suffering rather than the revival of 1817 or the one he 'remembered' for 1820.").
FAIR's analysis:
From the Wikipedia article:
In the intervening years, there were Methodist revivals, at least within twenty road miles of Palmyra; and more than sixty years later a newspaper editor in Lyons, New York, recalled "various religious awakenings in the neighborhood."
Wikipedia footnotes:
- Mather (1880) , pp. 198–199Roberts (1902) .
FAIR's analysis:
From the Wikipedia article:
The family also practiced a form of folk magic,
Wikipedia footnotes:
- Quinn (1998) , p. xx-xxi A 1985 memorandum sent from the headquarter of the LDS Church Educational System to regional and local administrators read, "Even if the [Mark Hofmann] letters were to be unauthentic, such issues as Joseph Smith's involvement in treasure-seeking and folk magic remain. Ample evidence exists for both of these, even without the letters."
FAIR's analysis:
From the Wikipedia article:
which, although not uncommon in this time and place, was criticized by many contemporary Protestants "as either fraudulent illusion or the workings of the Devil."
Wikipedia footnotes:
- Keith Thomas, Religion and the Decline of Magic (New York: Charles Scribner's Sons, 1971), 256.
FAIR's analysis:
From the Wikipedia article:
Both Joseph Smith, Sr. and at least two of his sons worked at "money digging," using seer stones in (mostly unsuccessful) attempts to locate lost items and buried treasure.
Wikipedia footnotes:
- Smith (1838a) , pp. 42–43 (admitting that he was what he called a "money digger," but saying that it "was never a very profitable job to him, as he only got fourteen dollars a month for it"). Elders’ Journal of the Church of Jesus Christ of Latter Day Saints,1: 43 (July 1838). For a discussion of Joseph Smith's money-digging activities by a sympathetic academic biographer, see Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005), 48-49.
FAIR's analysis:
From the Wikipedia article:
In a draft of her memoirs, Lucy Mack Smith referred to folk magic:I shall change my theme for the present, but let not my reader suppose that because I shall pursue another topic for a season that we stopt our labor and went at trying to win the faculty of Abrac, drawing magic circles or soothsaying, to the neglect of all kinds of business. We never during our lives suffered one important interest to swallow up every other obligation. But whilst we worked with our hands, we endeavored to remember the service of and the welfare of our souls.
Wikipedia footnotes:
- Lucy Smith "Preliminary Manuscript," LDS Church Archives, in EMD, 1: 285
FAIR's analysis:
From the Wikipedia article:
D. Michael Quinn has written that Lucy Mack Smith viewed these magical practices as "part of her family's religious quest" while denying that they prevented "family members from accomplishing other, equally important work."
Wikipedia footnotes:
- D. Michael Quinn, Early Mormonism and the Magic World View ((Salt Lake City: Signature Books, 1987), 55: "Joseph Smith's mother did not deny her family participation in occult activities but simply affirmed that these did not prevent family members from accomplishing other, equally important work." In a note at EMD 1: 285 (n. 84), Dan Vogel argues that this sentence from the draft may have been excised from the 1853 edition of Lucy Mack Smith's memoirs because of its allusion to folk magic, "which was a sensitive subject for those not wishing to give credence to claims made in affidavits collected in 1833 by Philastus Hurlbut."
FAIR's analysis:
From the Wikipedia article:
Quinn also notes that the Smith family "participated in a wide range of magic practices, and Smith's first vision occurred within the context of his family's treasure quest."
Wikipedia footnotes:
- Quinn (1998) , p. 31. Michael Coe, professor emeritus of Anthropology at Yale, has called Joseph Smith "a great religious leader...one of the greatest people who ever lived" because like a shaman, like "magicians doing magic," he began by faking his visions but ended up convincing himself (as well as others) that they were true. Coe interview on PBS "The Mormons."
FAIR's analysis:
From the Wikipedia article:
Jan Shipps notes that while Joseph Smith's "religious claims were rejected by many of the persons who had known him in the 1820s because they remembered him as a practitioner of the magic arts," others of his earliest followers were attracted to his claims "for precisely the same reason."
Wikipedia footnotes:
- Shipps (1985) , p. 18.
FAIR's analysis:
From the Wikipedia article:
Richard Bushman has called the spiritual tradition of the Smith family "a religious melee." Joseph Smith, Sr., insisted on morning and evening prayers, but he was spiritually adrift. "If there was a personal motive for Joseph Smith Jr.'s revelations, it was to satisfy his family's religious want and, above all, to meet the need of his oft-defeated, unmoored father."
Wikipedia footnotes:
- Bushman , pp. 25-27
FAIR's analysis:
From the Wikipedia article:
No members of the Smith family were church members in 1820, the reported date of the First Vision.
Wikipedia footnotes:
- Quinn (1998) , p. 322. Quinn calls the Smiths "unchurched Christians" who "possessed seer stones, a dagger for drawing the required circles, as well as magic parchments to ward off thieves and communicate with good spirits to help find treasures."
FAIR's analysis:
References
| Wikipedia references for "First Vision" |
- Abanes, Richard, (2002), One Nation Under Gods: A History of the Mormon Church , New York: Four Walls Eight Windows .
- Allen, James B., (1980), Emergence of a Fundamental: The Expanding Role of Joseph Smith's First Vision in Mormon Religious Thought off-site .
- Allen, James B., (1966), The Significance of Joseph Smith's First Vision in Mormon Thought off-site .
- Anderson, Richard Lloyd, Joseph Smith’s Testimony of the First Vision off-site .
- Anderson, Richard Lloyd, (1969), Circumstantial Confirmation Of the first Vision Through Reminiscences off-site .
- Backman, Milton V., Jr., (1969), Awakenings in the Burned-over District: New Light on the Historical Setting of the first Vision off-site .
- Berge, Dale L., Archaeological Work at the Smith Log House off-site .
- Bauder, Peter, Vogel, Dan (editor) (1834), Early Mormon Documents , Salt Lake City: Signature Books .
- Bitton, Davis, (1994), Historical Dictionary of Mormonism , Metuchen, New Jersey: Scarecrow Press .
- Brown, Matthew B., Historical or Hysterical— Anti-Mormons and Documentary Sources Foundation for Apologetic Information & Research off-site .
- Bushman, Richard Lyman, (2005), Joseph Smith: Rough Stone Rolling , New York: Knopf .
- Cowdery, Oliver, Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830–1844 , Salt Lake City: Deseret Book Company .
- Cowdery, Oliver, (1834), Letter III off-site .
- Cowdery, Oliver, (1835), Letter IV off-site .
- Flake, Kathleen, (2004), The Politics of American Religious Identity: The Seating of Senator Reed Smoot, Mormon Apostle University of North Carolina Press .
- Hill, Marvin S., (1980), The First Vision Controversy: A Critique and Reconciliation .
- Howard, Richard P., (1980), Joseph Smith's First Vision: The RLDS Tradition off-site .
- Howe, Eber Dudley, ed., The Mormon Creed off-site .
- Jessee, Dean (1989), The Papers of Joseph Smith: Autobiographical and Historical Writings {{{pages}}}
- Jessee, Dean C., (Spring, 1971), How Lovely was the Morning off-site .
- Jessee, Dean C., (1969), Early Accounts of Joseph Smith's First Vision .
- Mormon History off-site .
- Mack, Solomon, (1811), A Narraitve [sic] of the Life of Solomon Mack Windsor: Solomon Mack off-site .
- Matzko, John A., (2007), The Encounter of the Young Joseph Smith with Presbyterianism .
- McKune, Joshua, Review of Mormonism: Rejoiner to Elder Cadwell off-site .
- Neibaur, Alexander, (1841–48), Journal of Alexander Neibaur off-site .
- Palmer, Grant H., (2002), An Insider's View of Mormon Origins Signature Books .
- Phelps, W.W., ed., (1833), A Book of Commandments, for the Government of the Church of Christ , Zion: William Wines Phelps & Co. off-site .
- Porter, Larry C., (1969), Reverend George Lane—Good "Gifts", Much "Grace", and Marked "Usefulness" off-site .
- Pratt, Orson, (1840), A Interesting Account of Several Remarkable Visions, and of the Late Discovery of Ancient American Records , Edinburgh: Ballantyne and Hughes off-site .
- Quinn, D. Michael, (1998), Early Mormonism and the Magic World View Signature Books .
- Ray, Craig N., (2002), Joseph Smith's History Confirmed Foundation for Apologetic Information & Research off-site .
- Riley, I. Woodbridge, (1903), The Founder of Mormonism: A Psychological Study of Joseph Smith, Jr. , New York: Dodd, Mead & Co. off-site
- Roberts, B. H. (editor) (1902), History of the Church of Jesus Christ of Latter-day Saints LDS Church off-site .
- Smith, Joseph, Jr., Jessee, Dean C (editor) (1832), Personal Writings of Joseph Smith , Salt Lake City: Deseret Book off-site .
- Smith, Joseph, Jr., Jessee, Dean C (editor) (1835), Personal Writings of Joseph Smith , Salt Lake City: Deseret Book off-site .
- Smith, Joseph, Jr., (1838), History of the Church , copied to Jessee, Dean C (editor) (1839–1843), Personal Writings of Joseph Smith Deseret Book .
- Smith, Joseph, Jr., (1842a), Church History [Wentworth Letter] off-site .
- Smith, Joseph, Jr., (1842b), History of Joseph Smith off-site .
- Smith, Joseph, Jr., (1842c), History of Joseph Smith off-site .
- Smith, Lucy Mack, (1853), Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations , Liverpool: S.W. Richards off-site .
- Smith, William, (1883), William Smith on Mormonism: A True Account of the Origin of the Book of Mormon , Lamoni, Iowa: RLDS Church off-site .
- Smith, William, (1884), The Old Soldier's Testimony off-site .
- Tanner, Jerald and Sandra (1987 (5th ed)), Mormonism: Shadow or Reality? {{{pages}}}
- Taylor, John, How a Knowledge of God is Obtained—The Gospel to the Dead—Various Dispensations of the Most High to Mankind—Power of the Priesthood—Restoration of the Gospel Through Joseph Smith—Failings of the Saints—Corruptions of the Wicked off-site .
- Tucker, Pomeroy, (1867), Origin, Rise and Progress of Mormonism , New York: D. Appleton off-site .
- Turner, Orasmus, (1851), History of the Pioneer Settlement of Phelps and Gorham's Purchase, and Morris' Reserve , Rochester, New York: William Alling off-site .
- Vogel, Dan (editor) (1996), Early Mormon Documents , Salt Lake City: Signature Books .
- Vogel, Dan (editor) (1999), Early Mormon Documents , Salt Lake City: Signature Books .
- Vogel, Dan (editor) (2000), Early Mormon Documents , Salt Lake City: Signature Books .
- Vogel, Dan (editor) (2002), Early Mormon Documents , Salt Lake City: Signature Books .
- Vogel, Dan (editor) (2003), Early Mormon Documents , Salt Lake City: Signature Books .
- Vogel, Dan, (2004), Joseph Smith: The Making of a Prophet , Salt Lake City: Signature Books .
- Waite, David Nye, Sr., The Prairies, Nauvoo, Joseph Smith, the Temple, the Mormons &c off-site .
Further reading
Mormonism and Wikipedia
FairMormon's approach to Wikipedia articles
FairMormon regularly receives queries about specific LDS-themed Wikipedia articles with requests that we somehow "fix" them. Although some individual members of FAIR may choose to edit Wikipedia articles, FairMormon as an organization does not. Controversial Wikipedia articles require constant maintenance and a significant amount of time. We prefer instead to respond to claims in the FAIR Wiki rather than fight the ongoing battle that LDS Wikipedia articles sometimes invite. From FAIR’s perspective, assertions made in LDS-themed Wikipedia articles are therefore treated just like any other critical (or, if one prefers, "anti-Mormon") work. As those articles are revised and updated, we will periodically update our reviews to match.
Who can edit Wikipedia articles?
Editors who wish to participate in editing LDS-themed Wikipedia articles can access the project page here: Wikipedia:WikiProject Latter Day Saint movement. You are not required to be LDS in order to participate—there are a number of good non-LDS editors who have made valuable contributions to these articles.
Recommendations when editing Wikipedia articles
FAIR does not advocate removing any references from Wikipedia articles. The best approach to editing Wikipedia is to locate solid references to back up your position and add them rather than attempting to remove information. Individuals who intend to edit should be aware that posting information related to the real-world identities of Wikipedia editors will result in their being banned from editing Wikipedia. Attacking editors and attempting to "out" them on Wikipedia is considered very bad form. The best approach is to treat all Wikipedia editors, whether or not you agree or disagree with their approach, with respect and civility. An argumentative approach is not constructive to achieving a positive result, and will simply result in what is called an "edit war." Unfortunately, not all Wikipedia editors exhibit good faith toward other editors (see, for example, the comment above from "Duke53" or comments within these reviews made by John Foxe's sockpuppet "Hi540," both of whom repeatedly mocked LDS beliefs and LDS editors prior to their being banned.)
Do LDS editors control Wikipedia?
Although there exist editors on Wikipedia who openly declare their affiliation with the Church, they do not control Wikipedia. Ironically, some critics of the Church periodically falsely accuse Wikipedia editors of being LDS simply because they do not accept the critics' desired spin on a particular article.
Do "anti-Mormons" control Wikipedia?
Again, the answer is no. The truth is that Wikipedia is generally self-policing. Highly contentious articles do tend to draw the most passionate supporters and critics.
Why do certain LDS articles seem to be so negative?
Although some LDS-related Wikipedia articles may appear to have a negative tone, they are in reality quite a bit more balanced than certain critical works such as One Nation Under Gods. Although many critical editors often accuse LDS-related Wikipedia articles of being "faith promoting" or claim that they are just an extension of the Sunday School manual, this is rarely the case. Few, if any, Latter-day Saints would find Wikipedia articles to be "faith promoting." Generally, the believers think that the articles are too negative and the critics believe that the articles are too positive. LDS Wikipedia articles should be informative without being overtly faith promoting. However, most of the primary sources, including the words of Joseph Smith himself, are "faith promoting." This presents a dilemma for Wikipedia editors who want to remain neutral. The unfortunate consequence is that Joseph's words are rewritten and intermixed with contradictory sources, resulting in boring and confusing prose.
We examine selected Wikipedia articles and examine them on a "claim-by-claim" basis, with links to responses in the FairMormon Answers Wiki. Wikipedia articles are constantly evolving. As a result, the analysis of each article will be updated periodically in order to bring it more into line with the current version of the article. The latest revision date may be viewed at the top of each individual section. The process by which Wikipedia articles are reviewed is the following:
- Update each Wikipedia passage and its associated footnotes.
- Examine the use of sources and determine whether or not the passage accurately represents the source used.
- Provide links to response articles within the FairMormon Answers Wiki.
- If violation of Wikipedia rules is discovered, identify which Wikipedia editor (by pseudonym) made the edit, provide a description of the rule violated and a link to the Wikipedia "diff" showing the actual edit.
- If a violated rule is later corrected in a subsequent revision, the violation is removed and a notation is added that the passage is correct per cited sources. This doesn't mean that FAIR necessarily agrees with the passage—only that it is correct based upon the source used.
Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "Mormonism and Wikipedia: The Church History That “Anyone Can Edit”"
Roger Nicholson, Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (2012)The ability to quickly and easily access literature critical of The Church of Jesus Christ of Latter-day Saints has been made significantly easier through the advent of the Internet. One of the primary sites that dominates search engine results is Wikipedia, an online encyclopedia that “anyone can edit.” Wikipedia contains a large number of articles related to Mormonism that are edited by believers, critics, and neutral parties. The reliability of information regarding the Church and its history is subject to the biases of the editors who choose to modify those articles. Even if a wiki article is thoroughly sourced, editors sometimes employ source material in a manner that supports their bias. This essay explores the dynamics behind the creation of Wikipedia articles about the Church, the role that believers and critics play in that process, and the reliability of the information produced in the resulting wiki articles.
Click here to view the complete article
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