Mormonism and Wikipedia/First Vision/Recorded accounts of the vision

The vision

A FairMormon Analysis of Wikipedia: Mormonism and Wikipedia/First Vision A work by a collaboration of authors (Link to Wikipedia article here)

Interpretations and responses to the vision

The name Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc.. Wikipedia content is copied and made available under the GNU Free Documentation License.

An analysis of the Wikipedia article "First Vision" (Version September 2009)

I'm certain that I hold the high ground here.
—Wikipedia editor "John Foxe," quoting Edward Everett Hale, during an edit battle on the "First Vision" article (16 May 2007)

∗       ∗       ∗

How the vision story has been presented

-	Wikipedia Main Article: First Vision–How_the_vision_story_has_been_presented	Wikipedia Footnotes: First Vision–Notes	A FAIR Opinion
1A	The importance of the First Vision within the Latter Day Saint movement evolved over time. There is little evidence that Smith discussed the First Vision publicly prior to 1830.	"The earliest allusion, oral or written, to the first vision is the brief mention that was transcribed in June 1830 and originally printed in the Book of Commandments." Palmer, 235.	Correct, per cited sources
1B	Mormon historian James B. Allen notes that: The fact that none of the available contemporary writings about Joseph Smith in the 1830s, none of the publications of the Church in that decade, and no contemporary journal or correspondence yet discovered mentions the story of the first vision is convincing evidence that at best it received only limited circulation in those early days.	James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” Dialogue: A Journal of Mormon Thought, 1 (Autumn 1966), 30. off-site	Citation abuse (Corrected)— The meaning of a source quotation was originally altered, but was later caught by other editors. Violated by John "Foxe" —Diff: off-site Wiki editor "John Foxe" originally transcribed the quote from James B. Allen as follows: "...none of the available contemporary writings about Joseph Smith in the 1830s, none of the Church publications in that decade and no contemporary journal or correspondence yet discovered mentions the story in convincing fashion." (emphasis added) When the altered text was noted by two LDS wiki editors, the quote was corrected and the missing portions were added. "Foxe" responded: "I apologize for what was almost certainly my transcription error. But I think if there's any change of meaning, it's trifling."--John Foxe 10:25, 13 October 2007 (UTC) off-site The meaning was indeed changed in the original transcription—it was written in a way that it made LDS scholar James B. Allen appear to say that he found none of the allusions to the First Vision convincing. In reality, he was stating that there is convincing evidence that it only received a limited circulation. One would expect history professors to check their quotes more thoroughly, and include enough of the quote to convey the proper context. This is inexcusable for an editor who teaches historical writing, quotes the "Chicago Manual of Style" and repeatedly claims that "truth is truth regardless of its origin." off-site This section also ignores that by the early 1830s, secular newspapers were reporting that Joseph claimed to have seen God: LDS missionaries were teaching that Joseph Smith had seen God "personally" and received a commission from Him to teach true religion (The Reflector, vol. 2, no. 13, 14 February 1831). See No reference to First Vision in 1830s? See First Vision seldom mentioned in LDS publications before 1877?
1C	Smith said that he made an oblique reference to the vision in 1820 to his mother, telling her the day it happened that he had "learned for [him]self that Presbyterianism is not true."	Roberts (1902)	Correct, per cited sources
1D	Lucy did not mention this conversation in her memoirs.	Lucy Smith's Biographical Sketches of Joseph Smith the Prophet, first published in Liverpool in 1853. EMD, 1: 227.	Correct, per cited sources Lucy's 1845 draft mentions Moroni's visit without discussing the First Vision.  References not included in the Wikipedia article Lucy also mentioned Moroni's visit in a letter written in 1831 (well before her memoirs) which alluded to the events of the First Vision. "Joseph, after repenting of his sins and humbling himself before God, was visited by an holy angel whose countenance was as lightning and whose garments were white above all whiteness, who gave unto him commandments which inspired him from on high; and who gave unto him, by the means of which was before prepared, that he should translate this book." (Lucy Smith letter, found in Benjamin E. Rich, ed., Scrapbook of Mormon Literature (Chicago: Henry C. Etten and Co., 1913), 1:543–46.) (emphasis added) An alternate argument used by critics is that in her 1831 letter, Lucy claimed that the First Vision was of an angel. The letter says absolutely nothing about Joseph Smith's encounter with the Book of Mormon "angel" being his FIRST spiritual manifestation. See: Prophet's mother said First Vision was of an "angel"
1E	In the oldest known account of the First Vision, Joseph Smith, Jr., said he "could find none that would believe" his experience.	Smith (1832) , p. 2	From Joseph's 1832 account: ...but [I] could find none that would believe the hevnly vision nevertheless I pondered these things in my heart... off-site See: First Vision/Accounts/1832
1F	He said that shortly after the experience, he told the story of his revelation to a Methodist minister	According to Mormon apologist Larry C. Porter, the Methodist minister, George Lane, may have passed very near the Smith home and preached at a camp meeting along the way in July of 1820. "In the pursuit of his ministerial duties Rev. Lane was in the geographical proximity of Joseph Smith on a number of occasions between the years 1819-1825. The nature degree or indeed the actuality of their acquaintanceship during this interval poses a number of interesting possibilities... In July 1820 Lane would have had to pass through the greater Palmyra-Manchester vicinity..unless he went by an extremely circuitous route. Present records do not specify Lane's itinerary or exact route... but they do for Lane's friend, Rev. George Peck... [Peck's] conference route took him north to Ithaca, then on to a camp meeting in the Holland Purchase, subsequently passing along the Ridge Road to Rochester... As Rev. Peck, [Lane] may even have stopped at a camp meeting somewhere along the way. A preacher of his standing would always be a welcome guest." off-site Smith never mentions the name of the minister.	The reference is missing and the link to Larry Porter's article is broken. The correct reference and link are: Larry Porter, "Reverend George Lane—Good Gifts Much Grace and Marked Usefulness," BYU Studies, Vol. 9, No. 3 (1969) pp. 321-340. off-site  References not included in the Wikipedia article None of Porter's citations are included in the wiki article. The more compelling material from the cited source is not included in the wiki article: The presence of some 110 ministers and their bishop, Bishop R. R. Roberts at the Genesee Conference meetings representing the New York, Pennsylvania and the Upper and Lower Canada districts must have created at least a moderate stir in the immediate neighborhood. [42] This places Reverend George Lane within a fifteen mile vicinity of Manchester attending the largest Methodist meeting of the year in Western New York among a great number of Methodist ministers at a time when Joseph Smith was aware of "an unusual excitement on the subject of religion" ("some time in the second year [1819] after our removal to Manchester"). Whether or not Joseph attended some of these meetings cannot be determined from any records presently available, but the opportunity cannot be denied—if only to sell confectioneries. [43] To think that the Smiths would not have heard of the gathering is hardly believable. [42]Minutes of the Annual Conference, 1819, pp. 50-52. [43]Pomery Tucker, Origin, Rise, and Progress of Mormonism (Palmyra, 1867), p. 12. Although Joseph does not mention the name in his 1832 account, Oliver Cowdery's first installment of Joseph's history in 1834 does mention the name of the minister. Oliver stated when he began writing Joseph's history that he had records in his possession from Joseph himself. This would include his 1832 First Vision account. The following details are mentioned by Oliver, which are entirely consistent with the events described as leading up to the First Vision as described in the account that Joseph wrote four years later in 1838: "...I come to the 15th year of his life..." "...One Mr. Lane, a presiding Elder of the Methodist church, visited Palmyra, and vicinity. Elder Lane was a tallented [talented] man possessing a good share of literary endowments, and apparent humility." "There was a great awakening, or excitement raised on the subject of religion, and much enquiry for the word of life. Large additions were made to the Methodist, Presbyterian, and Baptist churches." "In this general strife for followers, his mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians." Source text is available here: Latter Day Saints' Messenger and Advocate/Volume 1/Number 3/LETTER III In the next installment of Oliver's history, he claimed that there had been a typographical error and that he would talk about Joseph's 17th year, bringing the date to 1823. He then proceeded to describe the visit of Moroni. For more detail on this, see Oliver Cowdery not aware of First Vision in 1834-35?
1G	who responded "with great contempt, saying it was all of the devil, that there was no such thing as visions or revelations in these days; that all such things had ceased with the apostles, and that there never would be any more of them."	Smith (1842c) , p. 748 Roberts (1902)	An attempt was made to suppress a fact as "Mormon POV" A wiki editor attempted to suppress a fact from a primary source because he believes that it supports a "Mormon point-of-view." Violated by John "Foxe" —Diff: [off-site off-site] It is interesting to note that an attempt was made by the evangelical editor John "Foxe" to remove this section, in which Joseph describes his interaction with a Methodist minister, as “unattested Mormon POV.” The word “unattested” means “not bearing the signature of a witness.” Although there is no witness to the conversation between Joseph and the minister, there is a witness that proves that Joseph related the story to others. The following entry from the “Alexander Neibaur Diary” (cited elsewhere in the article) recalls a conversation that Neibaur had with Joseph: Mr. [Joseph] Smith then asked, "Must I join the Methodist Church?" "No, they are not my people. [They] have gone astray; there is none that doeth good, not one, but this is my Beloved Son, harken ye him." The fire drew nigher, rested upon the tree, enveloped him. Comforted, I endeavored to arise but felt uncommon feeble. [I] got into the house and told the Methodist priest [who] said this was not an age for God to reveal himself in vision. Revelation has ceased with the New Testament. The wiki author’s reason for attempting to remove Joseph’s statement was that “Smith claimed he spoke to a Methodist minister and said he got a reply that no Methodist minister would have given in 1820. That's simple Mormon apologetics because there's no independent confirmation of Smith's improbable story.”—John Foxe (10 September 2007). off-site This is an interesting attitude for this particular editor to take however, since Bob Jones University history professor John Matzko has documented that there was at least one Presybterian minister in the Palmyra area that did "not fit the stereotype." If a Presbyterian minister was in the area that did "not fit the stereotype," then how can one assume that there might not have been a Methodist minister who didn't fit the stereotype as well? [1] We fail to understand how simply repeating what Joseph said becomes "Mormon apologetics." It is a fact that Joseph made this statement. Although wiki editor John "Foxe" is indeed a professor of history, it is an exercise in mind reading to make an assumption regarding what reply a 19th-century Methodist minister “would have given” to a 14-year-old who had claimed to have seen a vision of God, and then impose that "fact" upon the wiki article.
1H	He also said that the telling of his vision story "excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase."	Roberts (1902) .	Correct, per cited sources See also: 1832 account doesn't mention persecution
1I	There is no contemporary evidence for this persecution beyond Smith's testimony.	James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” Dialogue: A Journal of Mormon Thought, 1 (Autumn 1966), 30. [2] "According to Joseph Smith, he told the story of the vision immediately after it happened in the early spring of 1820. As a result, he said, he received immediate criticism in the community. There is little if any evidence, however, that by the early 1830's Joseph Smith was telling the story in public. At least if he were telling it, no one seemed to consider it important enough to have recorded it at the time, and no one was criticizing him for it."	The Wiki link is incomplete—the correct link is James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” Dialogue: A Journal of Mormon Thought, 1 (Autumn 1966), 30 off-site  Insufficient Citation— The citation does not include sufficient material to make the author's meaning clear. Violated by John "Foxe" —Diff: off-site It is deceptive to use Allen’s statement as support for the assertion that there is no evidence that Joseph was persecuted in the 1820’s for telling others about his vision. Whether or not contemporary evidence exists of persecution in the 1820s, Allen's statement cannot be used to support the idea. It should be noted that Allen is talking about the lack of persecution for the First Vision in the 1830’s, rather than denying that it could have occurred in 1820. Adding a few lines to what is quoted in the wiki article, this becomes clear: …no one seemed to consider it important enough to have recorded it at the time, and no one was criticizing him for it. Not even in his own history did Joseph Smith mention being criticized in this period for telling the story of the first vision. The interest, rather, was in the Book of Mormon and the various angelic visitations connected with its origin…the young prophet said that he had been severely rebuffed the first time he told the story in 1820; and since it represented one of his most profound spiritual experiences, he could well have decided to circulate it only privately until he could feel certain that in relating it he would not receive again the general ridicule of friends. (Allen, p. 30, 34)  Violates Wikipedia: Citing sources off-site— There is either no citation to support the statement or the citation given is incorrect. Violated by John "Foxe" —Diff: off-site There are contemporary sources that are not written by Joseph himself that mention persecution. What the wiki editor is really saying is that there is no non-believer who confirms such persecution. One would wonder why any non-believer would find such persecution notable. 1845 Wandle Mace Autobiography, typescript, BYU Special Collections, 45-6 [File Diary Wandle Mace] [dictated to his wife, ends with departure from Nauvoo, 1846] [Born Feb. 19, 1809] Almost as soon as the father [Joseph Smith, Sr.] and mother [Lucy Smith] of the Prophet Joseph Smith set their feet upon the hospitable shore of Illinois, I became acquainted with them. I frequently visited them and listened with intense interest as they related the history of the rise of the Church in every detail. With tears they could not withhold, they narrated the story of the persecution of their boy, Joseph, which commenced when he was about fourteen years old, or from the time the angel first visited him. Not only was the boy, Joseph, persecuted but the aged father was harassed and imprisoned on false charges. (emphasis added) See: Lucy Mack Smith's history
1J	None of the earliest anti-Mormon literature mentioned the First Vision.	James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” Dialogue: A Journal of Mormon Thought, 1 (Autumn 1966), 31. [3]. "Apparently not until 1843, when the New York Spectator printed a reporter's account of an interview with Joseph Smith, did a non-Mormon source publish any reference to the story of the first vision."	References not included in the Wikipedia article Interesting that the statement says "anti-Mormon" rather than "non-Mormon" literature. The statement may be formulated that way because there actually were some possible references in local newspapers. LDS missionaries were teaching with regard to Joseph Smith: "Having repented of his sins, but not attached himself to any party of Christians, owing to the numerous divisions among them, and being in doubt what his duty was, he had recourse [to] prayer" (The Fredonia Censor, vol. 11, no. 50, 7 March 1832). In Richard Abanes' anti-Mormon book Becoming Gods, p. 338 note 71, the author states: It should be noted that in one 1831 newspaper article about the activities of LDS missionaries (i.e., Oliver Cowdery and three others) there is a vague reference to Smith seeing God. The journalist wrote, "Smith (they affirmed) had seen God frequently and personally" ("God bible No. 4: Book of Mormon," Palmyra Reflector, Feb. 14, 1831). This remark indicates that as early as 1831 Smith might have been starting to privately tell select persons that he had at some point seen God. (emphasis in original)
1K	Smith also said he told others about the vision during the 1820s, and some family members said that they had heard him mention it, but none prior to 1823, when Smith said he had his second vision.		Violates Wikipedia: Citing sources off-site— There is either no citation to support the statement or the citation given is incorrect. Violated by John "Foxe" —Diff: off-site

Joseph Smith's 1832 account

-	Wikipedia Main Article: First Vision–Joseph_Smith's_1832_account	Wikipedia Footnotes: First Vision–Notes	A FAIR Opinion
3A	The earliest extant account of the First Vision was handwritten by Joseph Smith in 1832, but it was not published until 1965.	"One of the most significant documents of that period yet discovered was brought to light in 1965 by Paul R. Cheesman, a graduate student at Brigham Young University. This is a handwritten manuscript apparently composed about 1833 and either written or dictated by Joseph Smith. It contains an account of the early experiences of the Mormon prophet and includes the story of the first vision. While the story varies in some details from the version presently accepted, enough is there to indicate that at least as early as 1833 Joseph Smith contemplated writing and perhaps publishing it. The manuscript has apparently lain in the L.D.S. Church Historian’s office for many years, and yet few if any who saw it realized its profound historical significance." James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” Dialogue: A Journal of Mormon Thought, 1 (Autumn 1966). [4].	Correct, per cited sources See: First Vision/Accounts/1832
3B	[T]he Lord heard my cry in the wilderness and while in <the> attitude of calling upon the Lord <in the 16th year of my age> a pillar of fire light above the brightness of the sun at noon day come down from above and rested upon me and I was filled with the spirit of god and the <Lord> opened the heavens upon me and I saw the Lord and he spake unto me saying Joseph <my son> thy sins are forgiven thee. go thy <way> walk in my statutes and keep my commandments behold I am the Lord of glory I was crucifyed for the world that all those who believe on my name may have Eternal life <behold> the world lieth in sin and at this time and none doeth good no not one they have turned aside from the gospel and keep not <my> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them according to th[e]ir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is] written of me in the cloud <clothed> in the glory of my Father . . . ."	Smith (1832) , p. 2. Angle brackets indicate insertions by Smith.	For some reason, the wiki editors ignore the strikeouts within the source text. Thus, we get "fire light" instead of noting that Joseph wrote the word "fire," then crossed it out and replaced it with the word "light." the Lord heard my cry in the wilderness and while in the attitude of calling upon the Lord in the 16th year of my age a piller of fire light above the brightness of the sun at noon day come down from above and rested upon me 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...
3C	Unlike later accounts of the vision, the emphasis of the 1832 account is on the young Joseph's quest for personal forgiveness. The account does not mention an appearance of God the Father, nor does it mention the phrase "This is my beloved Son, hear him." In the 1832 account, Smith also stated that before he experienced the First Vision, his own searching of the Scriptures had led him to the conclusion that mankind had "apostatized from the true and living faith and there was no society or denomination that built upon the Gospel of Jesus Christ as recorded in the new testament."	Joseph Smith History, 1832, EMD, 1:28.	The wiki authors fail to note that some of the later accounts continued to indicate that Joseph sought or received a forgiveness of sins. From the 1832 account: "...another personage soon appeard like unto the first, he said unto me thy sins are forgiven thee..." Diary of Joseph Smith, p. 23. From Orson Pratt's account: "...and saw two glorious personages who exactly resembled each other in their features or likeness. He was informed that his sins were forgiven..." A Interesting Account of Several Remarkable Visions, p. 5.

1834 account by Oliver Cowdery (Section Version 1/3/2010)

-	Wikipedia Main Article: First Vision–1834_account_by_Oliver_Cowdery	Wikipedia Footnotes: First Vision–Notes	A FAIR Opinion
	In several issues of the LDS periodical Messenger and Advocate (1834-35),	See the full text of the Messenger and Advocate December 1834, page 42 and January 1835, pages 78-79.
	Oliver Cowdery wrote an early biography of Joseph Smith, Jr. In one issue, Cowdery explained that Smith was confused by the different religions and local revivals during his "15th year" (1820), leading him to wonder which church was true. In the next issue of the biography, Cowdery explained that reference to Smith's "15th year" was a typographical error, and that actually the revivals and religious confusion took place in Smith's "17th year." However, Cowdery apparently confused Smith's "17th year" (1822) with Smith being "seventeen years old" (1823), and thus he gave the year as 1823.		Violates Wikipedia: Synthesis off-site: Do not put together information from multiple sources to reach a conclusion that is not stated explicitly by any of the sources. Violated by COGDEN —Diff: off-site The wiki author moves beyond the sources when he synthesizes the conclusion that "Cowdery apparently confused Smith's "17th year" (1822) with Smith being "seventeen years old" (1823), and thus he gave the year as 1823." He is citing primary sources, none of which state that Oliver was "confused." Oliver's account was split across two issues. In the first installment, he is clearly describing the events leading up to the First Vision, and he was in possession of Joseph's 1832 First Vision account. Here is what Oliver says in the first installment: "...I come to the 15th year of his life..." "...One Mr. Lane, a presiding Elder of the Methodist church, visited Palmyra, and vicinity. Elder Lane was a tallented [talented] man possessing a good share of literary endowments, and apparent humility." "There was a great awakening, or excitement raised on the subject of religion, and much enquiry for the word of life. Large additions were made to the Methodist, Presbyterian, and Baptist churches." See: Primary source: Latter Day Saints' Messenger and Advocate/Volume 1/Number 3/LETTER III See: Oliver Cowdery not aware of First Vision in 1834-35
	Therefore, according to Cowdery, the religious confusion led Smith to pray in his bedroom, late on the night of September 23, 1823, after the others had gone to sleep, to know which of the competing denominations was correct and whether "a Supreme being did exist." In response, an angel appeared and granted him forgiveness of his sins. The remainder of the story roughly parallels Smith's later description of a visit by angel in 1823 who told him about the Golden Plates. Thus, Cowdery's account, containing a single vision, differs from Smith's 1832 account, which contains two separate visions, one in 1821 prompted by religious confusion (the First Vision) and a separate one regarding the plates on September 22, 1822. Cowdery's account also differs from Smith's 1842 account, which includes a First Vision in 1820 and a second vision on September 22, 1823.		In the second issue (printed two months later), Oliver suddenly switches to an account of Moroni's visit. He does not state the reason for the change, but simply says "You will recollect that I mentioned the time of a religious excitement, in Palmyra and vicinity to have been in the 15th year of our brother J. Smith Jr's, age—that was an error in the type—it should have been in the 17th.—You will please remember this correction, as it will be necessary for the full understanding of what will follow in time. This would bring the date down to the year 1823." For a detailed response, see: First Vision/Accounts/Oliver Cowdery not aware of First Vision in 1834-35 See primary source: Latter Day Saints' Messenger and Advocate/Volume 1/Number 5/Letter to W. W. Phelps from Oliver Cowdery (Feb. 27,1835)

1835 Joseph Smith accounts (Section Version 1/3/2010)

-	Wikipedia Main Article: First Vision–Joseph_Smith's_1835_account	Wikipedia Footnotes: First Vision–Notes	A FAIR Opinion
	On November 9, 1835, Smith dictated an account of the First Vision in his diary after giving it to a stranger	The stranger was Robert Matthias, a religious con-artist using the alias "Joshua the Jewish minister".	Correct, per cited sources For a detailed response, see: First Vision/Accounts/1835 From Joseph's 1835 diary: a personage appeard in the midst of this pillar of flame which was spread all around, and yet nothing consumed, another personage soon appeard like unto the first, he said unto me thy sins are forgiven thee, he testified unto me that Jesus Christ is the Son of God; and I saw many angels in this vision I was about 14 years old when I received this first communication; —Diary of Joseph Smith, Jr. (1835-1836)
	who had visited his home earlier that day.	Smith (1835) , pp. 22-24.	Correct, per cited sources
	Smith said that when perplexed about religions matters, he had gone to a grove to pray	Smith (1835) , p. 23.
	but that his tongue seemed swollen in his mouth and that he had been interrupted twice by the sound of someone walking behind him.	Smith (1835) , pp. 23-24.
	Finally, as he prayed, he said his tongue was loosed, and he saw a pillar of fire in which an unidentified "personage" appeared.	Smith (1835) , p. 24.
	Then another unidentified personage told Smith his sins were forgiven and "testified unto [Smith] that Jesus Christ is the Son of God."	Smith (1835) , p. 24.
	An interlineation in the text notes, "and I saw many angels in this vision."	Smith (1835) , p. 24.	See: First Vision/Accounts/1835/Mentions "Angels"
	Smith said this vision occurred when he was 14 years old and that when he was 17, he "saw another vision of angels in the night season after I had retired to bed" (referring to the later visit of the angel Moroni who showed him the location of the golden plates).	Smith (1835) , p. 24.
	Smith identified none of these personages or angels with "the Lord" as he had in 1832.	Abanes, 16; [http://www.irr.org/mit/First-Vision-Scans/first-vision-1835A.html the 1835 account]. In 1835, Smith approved the Lectures on Faith, an orderly presentation of Mormonism (probably by Sidney Rigdon) in which it was taught that although Jesus Christ had a tangible body of flesh, God the Father was a spiritual presence—a view not out of harmony with orthodox Christian belief. The Lectures on Faith were canonized as scripture by the LDS Church and included as part of the Doctrine and Covenants until de-canonized after 1921. (Bushman, 283-84.)	See: Lectures on Faith removed from Doctrine and Covenants
	A few days later, on 14 November 1835, Smith told the story to another visitor, Erastus Holmes.	Smith (1835) , p. 35.
	In his journal, Smith said that he had recited his life story up "up to the time I received the first visitation of angels, which was when I was about fourteen years old."	Smith (1835) , p. 35-36. When LDS Historian B.H. Roberts included this account into his History of the Church, 2: 312, he changed the words "first visitation of angels" to "first vision."
	Because Smith identified only angels in these two diary entries, secular scholars conclude that as of 1835, Smith was situating the vision as a precursor to finding the golden plates and establishing a church but that he had not yet developed the a narrative that included the direct intervention of Jesus and God the Father.	Need citation.

1838 Joseph Smith History (Section Version 1/3/2010)

-	Wikipedia Main Article: First Vision–Joseph_Smith's_1838_Account	Wikipedia Footnotes: First Vision–Notes	A FAIR Opinion
	In 1838, Joseph Smith began dictating the early history of what later became known as the Latter Day Saint movement.	The original 1838 manuscript has been lost, but the account was copied to manuscripts dating from 1839, which indicates that the year of writing was 1838, a fact also confirmed by Smith's journal entries. See Jessee (1969) , pp. 6-7.	For a detailed response, see: First Vision/Accounts/1838
	This history included a new account of the First Vision, later published in three issues of the Times and Seasons journal.	Times and Seasons, March and April, v3 no9, and v3 no 11	Correct, per cited sources
	This version was later incorporated into the Pearl of Great Price, which was canonized by The Church of Jesus Christ of Latter-day Saints in 1880. Thus, it is often called the "canonized version" of the first vision story.		Correct, per cited sources
	This canonized version differs from the 1840 version because the canonized version includes the proclamation "This is my beloved son, hear him" from one of the personages, whereas the 1840 version does not. The canonized version says that in the spring of 1820, during a period of "confusion and strife among the different denominations" following an "unusual excitement on the subject of religion", he had debated which of the various Christian groups he should join. While in turmoil, he read from the Bible: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him."	James 1: 5; Joseph Smith's History, an account of his First Vision.
	One morning, deeply impressed by this scripture, the fourteen-year-old Smith went to a grove of trees behind the family farm, knelt, and began his first vocal prayer. Almost immediately he was confronted by an evil power that prevented speech. A darkness gathered around him, and Smith believed that he would be destroyed. He continued the prayer silently, asking for God's assistance though still resigned to destruction. At this moment a light brighter than the sun descended towards him, and he was delivered from the evil power.
	In the light, Smith "saw two personages standing in the air", identified as God the Father and Jesus Christ. One pointed to the other and said "This is My Beloved Son, hear Him." Smith asked which religious sect he should join and was told to join none of them because all existing religions had corrupted the teachings of Jesus Christ.	See Great Apostasy.

1840 Orson Pratt Version (Section Version 1/3/2010)

-	Wikipedia Main Article: First Vision–Accounts_created_for_publication	Wikipedia Footnotes: First Vision–Notes	A FAIR Opinion
	In September 1840, Orson Pratt published a version of the First Vision in England.	Interesting Account of Several Remarkable Visions, Orson Pratt, Ballantyne and Huges publ, 1840 (reprinted in Jessee, v1 p 149-160)
	This version states that after Smith saw the light, "his mind was caught away, from the natural objects with which he was surrounded; and he was enwrapped in a heavenly vision."	Pratt (1840) , p. 5
	Pratt's account referred to "two glorious personages who exactly resembled each other in their features or likeness",	Pratt 1840 5,
	but this account does not include the proclamation by one of the personages "This is my beloved son, hear him", which is found in the canonized version.

1842 Wentworth Letter (Section Version 1/3/2010)

-	Wikipedia Main Article: First Vision–Accounts_created_for_publication	Wikipedia Footnotes: First Vision–Notes	A FAIR Opinion
	In 1842, two years before his assassination, Joseph Smith, Jr. wrote a letter to John Wentworth, editor of the Chicago Democrat. In the letter, Smith outlined the basic beliefs of the Latter Day Saint movement and included an account of the First Vision.	Smith (1842a) , pp. 706–710.
	Smith said that he was "about fourteen years of age" when he had the First Vision.	Smith (1842a) , pp. 706
	Like the Orson Pratt account, Smith's Wentworth letter said that his "mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision."	Smith (1842a) , pp. 706
	In language paralleling that used two years earlier by Orson Pratt, Smith said that he "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",	Smith (1842a) , pp. 707	Violates Wikipedia: Neutral Point-of-View off-site— All Wikipedia articles and other encyclopedic content must be written from a neutral point of view, representing fairly, and as far as possible without bias, all significant views that have been published by reliable sources. For some reason, the author wishes to imply that Joseph copied Orson Pratt's account. It is more reasonable to assume that Joseph used words from his own earlier accounts.
	but Smith did not identify the personages or note whether they were angels or deities. Smith said he was told that no religious denomination "was acknowledged of God as his church and kingdom" and that he was "expressly commanded to 'go not after them.'"	Smith (1842a) , pp. 707	Violates Wikipedia: Neutral Point-of-View off-site— All Wikipedia articles and other encyclopedic content must be written from a neutral point of view, representing fairly, and as far as possible without bias, all significant views that have been published by reliable sources. Again, the implication is laughable. Joseph is writing an account in 1842, well after his 1838 account (which was eventually canonized), and it is again being pointed out that Joseph didn't identify the personages as angels or deities. From the 1838 account: When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him!

Smith's accounts found in later reminiscences (Section Version 1/3/2010)

-	Wikipedia Main Article: First Vision–Smith's_accounts_found_in_later_reminiscences	Wikipedia Footnotes: First Vision–Notes	A FAIR Opinion
	Late in his life, Smith's brother, William, gave two accounts of the First Vision, dating it to 1823,	Smith (1883) , pp. 6, 7–8
	when William was twelve years old. William said the religious excitement in Palmyra had occurred in 1822-23 (rather than the actual date of 1824-25), that it was stimulated by the preaching of a Methodist, the Rev. George Lane, a "great revival preacher," and that his mother and some of his siblings had then joined the Presbyterian church.	Smith (1883) , p. 6	Violates Wikipedia: No Original Research off-site— Do not use unpublished facts, arguments, speculation, and ideas; and any unpublished analysis or synthesis of published material that serves to advance a position. The wiki author has slipped in his own conclusion that "religious excitement" in Palmyra could only have occurred in 1824-1825 as if it were an indisputable fact. This is not supported by the source (William Smith, 1883) An appropriate source to quote to support the statement would be the critical work David Persuitte, Joseph Smith and the Origins of The Book of Mormon (2nd edition), (McFarland & Company, October 2000), 26 ( Index of claims ). Persuitte uses as his source a critical work by Presbyterian minister Wesley P. Walters, who claims that there was no religious revival activity between 1819 and 1823 in Palmyra.
	William Smith said he based his account on what Joseph had told William and the rest of his family the day after the First Vision:	Smith (1883) , pp. 6, 8–9	William also adds that, "A more elaborate and accurate description of [Joseph Smith's] vision, however, will be found in his own history" (William B. Smith, William Smith on Mormonism [Lamoni, IA: Herald Steam Book and Job Office, 1883], 9).
	[A] light appeared in the heavens, and descended until it rested upon the trees where he was. It appeared like fire. But to his great astonishment, did not burn the trees. An angel then appeared to him and conversed with him upon many things. He told him that none of the sects were right; but that if he was faithful in keeping the commandments he should receive, the true way should be made known to him; that his sins were forgiven, etc.	Smith (1883) , pp. 6, 8–9
	In an 1884 account, William also stated that when Joseph first saw the light above the trees in the grove, he fell unconscious for an undetermined amount of time, after which he awoke and heard "the personage whom he saw" speak to him.	Smith (1884)

Endnotes

• [note] John A. Matzko, "The Encounter of Young Joseph Smith with Presbyterianism," Dialogue 40/3 (2007): 75.

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

< Back to FAIR Answers Index

Mormonism and Wikipedia

<onlyinclude>

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.

FairMormon's analysis of LDS-related Wikipedia articles

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:

1. Update each Wikipedia passage and its associated footnotes.
2. Examine the use of sources and determine whether or not the passage accurately represents the source used.
3. Provide links to response articles within the FairMormon Answers Wiki.
4. 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.
5. 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

⍗

Wikipedia and anti-Mormon literature

Key sources	Roger Nicholson, "Mormonism and Wikipedia: The Church History That 'Anyone Can Edit'," Interpreter: A Journal of Mormon Scripture 1/8 (14 September 2012). [151–190] link
Wiki links	Mormonism and Wikipedia Martin Harris—analysis of wikipedia treatment Oliver Cowdery—analysis of wikipedia treatment First Vision—analysis of wikipedia treatment Joseph Smith—analysis of wikipedia treatment Golden plates—analysis of wikipedia treatment Three Witnesses—analysis of wikipedia treatment
Online	"Wiki Wars: In battle to define beliefs, Mormons and foes wage battle on Wikipedia", Michael De Groote, Deseret News, January 30, 2011. "Wiki Wars: In battle to define beliefs, Mormons and foes wage battle on Wikipedia", Michael De Groote, Mormon Times, January 31, 2011. "Something Wiki This Way Comes: How collaborative editing is changing the face of online LDS apologetics", R. Scott Lloyd, Church News, August 8, 2011. Something Wiki This Way Comes: How Collaborative Editing is Changing the Face of Online LDS Apologetics. A close look at the challenges and history of editing LDS topics in a Wikipedia. This is a 2011 FAIR conference presentation by Roger Nicholson, in PDF format.
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 Anti-Mormon literature

</noinclude>

Copyright © 2005–2024 FAIR. This is not an official Web site of The Church of Jesus Christ of Latter-day Saints. The content of this page may not be copied, published, or redistributed without the prior written consent of FAIR.

We welcome your suggestions for improving the content of this FAIR Wiki article.

Sites we recommend: Mormon Scholars Testify: Messages of faith from scholars who belong to the Church of Jesus Christ of Latter-day Saints