Mormonism and Wikipedia/First Vision/Context and development of the vision story


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
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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

∗       ∗       ∗

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.
—Editor John "Foxe," stating his justification for performing original research in Wikipedia (23 October 2006) 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?

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

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.

  • Smith (1832) , p. 1
  •  Correct, per cited sources

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.

  • Quinn (1998)
  •  Correct, per cited sources

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.

  • "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
  •  Correct, per cited sources
  • Although this is interesting, we are not quite sure why this is even mentioned, unless the wiki editors are attempting to prove that having visions is hereditary.

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.

  • Smith (1853) , p. 54; Bushman (2005) , p. 26.
  • This event is also referred to in Lucy's 1845 manuscript. In the 1845 manuscript, Lucy writes

I was very much hurt by this but did not reply to him then but retired to a grove of handsome wild cherry trees and pray[ed] to the Lord that he <would> so influence the heart of my husband that he would <one day> be induced to rec[e]ive the Gospel whenever it was preached[.]

  • As it is known that Lucy prayed many times and for many reasons, we can only assume that the wiki editor chose to include this because she went to a grove of trees to pray and he wants to relate that to her son Joseph's later experience in a grove.

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."

  • Smith (1853) , p. 54; Bushman (2005) , p. 26.
  • Lucy states,

And the interpretation given to me was...Joseph, when he was more advanced in life, would hear and received with his whole heart, and rejoice therein; and unto him would be added intelligence, happiness, glory and everlasting life.

She also stated that Smith, Sr. had seven visions between 1811 and 1819,

  • 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).
  •  Violates Wikipedia: Primary, Secondary and Tertiary sources off-site— 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.
    Violated by John "Foxe" —Diff: off-site
     Violated by COGDEN—Diff: off-site
    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.
    • reporting that they all happened between 1811 and 1819, while Bushman notes that they occurred "before and after" Joseph's first vision in 1820.
  • Bushman states,

"The best barometer of the household's religious climate are seven dreams Joseph Sr. had in the years before and after his son's first vision. Lucy wrote down five of them, calling them visions. Since no other member of the family gave an account of the dreams or even referred to them, and Lucy recorded them thirty years later, there is no way of testing the accuracy of her memory. (Bushman, Rough Stone Rolling, p. 36)

the first vision occurring when his mind was "much excited upon the subject of religion."

  • Smith (1853) , pp. 56–57.

Joseph Sr.'s first vision confirmed to him the correctness of his refusal to join any organized religious group.

  • 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.
  • Lucy Mack Smith's 1853 history may be found in Vogel, Early Mormon Documents 1:254. Note also that this phrase was added to the 1853 history and does not appear in the 1845 manuscript. Lucy notes this event as sometime around March 1811, after the birth of their son William:

About this time my husband's mind became much excited upon the subject of religion; yet he would not subscribe to any particular system of faith, but contended or the ancient order, as established by our Lord and Saviour Jesus Christ, and his Apostles.

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.

  • Turner (1852) , p. 214
  • The wiki article is making the assumption that Joseph Smith's First Vision was triggered by a formal religious revival. Joseph claimed that there was an "unusual excitement."

In the Palmyra area itself, the only large multi-denominational revivals occurred in 1816-1817 and 1824-1825.

  • 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.").
  •  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 Bytebear —Diff: off-site
    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.
  •  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.
    Violated by John "Foxe" —Diff: off-site
    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,

The great revival of 1816 and 1817, which nearly doubled the number of Palmyra Presbyterians, was in progress when the Smiths arrived.

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."

  • Mather (1880) , pp. 198–199Roberts (1902) .
  •  References not included in the Wikipedia article
    It would be more accurate to acknowledge that the Palmyra Register reported a number of events that it called "revivals" during 1820 in the surrounding regions. The following primary source references are from secondary source Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed. rev. (Salt Lake City: Bookcraft, 1980), 192-194. Although Backman is mentioned later in the Wikipedia article as having primary sources of revival activity, the article never mentions that some of these were in the Palmyra Register itself - a newspaper which the wiki acknowledges was "read by the Smith family."
  • GREAT REVIVALS IN RELIGION. The religious excitement which has for some months prevailed in the towns of this vicinity...This is a time the prophets desired to see, but they never saw it....—Palmyra Register, June 7, 1820
  • REVIVAL. A letter from Homer [N.Y.] dated May 29, received in this town, states, that 200 persons had been hopefully converted in that town since January first; 100 of whom had been added to the Baptist church. The work was still progressing.—Palmyra Register, August 16, 1820
  • REVIVALS OF RELIGION. "The county of Saratoga, for a long time, has been as barren of revivals of religion, as perhaps any other part of this state. It has been like 'the mountains of Gilboa, on which were neither rain nor dew.' But the face of the country has been wonderfully changed of late. The little cloud made its first appearance at Saratoga Springs last summer. As the result of this revival about 40 have made a public profession of religion in Rev. Mr. Griswold's church....A revival has just commenced in the town of Nassau, a little east of Albany. It has commenced in a very powerful manner....—Palmyra Register, September 13, 1820
  • FROM THE RELIGIOUS REMEMBRANCER A SPIRITUAL HARVEST. "I wish you could have been with us yesterday. I had the pleasure to witness 80 persons receive the seal of the covenant, in front of our Church. Soon after 135 persons, new members, were received into full communion. All the first floor of the Church was cleared; the seats and pews were all crowded with the members...Palmyra Register, October 4, 1820
  • For full citations, see Religious revivals in 1820/Primary sources
  • Note that the wiki editor is careful to note that the newspaper editor did not make this claim until "more than sixty years later." This subtle spin is intended to maintain doubt that such a revival might actually have occurred.

The family also practiced a form of folk magic,

  • 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."
  •  Correct, per cited sources

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."

  • Keith Thomas, Religion and the Decline of Magic (New York: Charles Scribner's Sons, 1971), 256.
  • 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":

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) off-site

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.

  • 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.
  •  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.

    In his footnote, the editor chooses to use the word "admitting" to describe Joseph's comments about money digging.
  • From History of the Church 3:29:

Tenth—"Was not Joseph Smith a money digger?" Yes, but it was never a very profitable job for him, as he only got fourteen dollars a month for it.

  • Note how Richard L. Bushman is qualified as a "sympathetic" academic biographer.
 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.

  • Lucy Smith "Preliminary Manuscript," LDS Church Archives, in EMD, 1: 285
  •  Correct, per cited sources
  • The wiki editor has updated the text and punctuation somewhat. From Vogel, p. 285:

Now I shall change my theme for the present but let not my reader suppose that because I shall pursue our labor and went <at> tryin=g to win the faculty of Abrac[,] drawing Magic circles or sooth saying to the neglect of all kinds of but[i.sness 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 remmember the service of & the welfare of our souls.

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."

  • 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."
  •  Correct, per cited sources
  • Vogel states that the allusion to folk magic is "[o]ne possible reason" for the exclusion of this reference from the 1853 edition.
  • The Quinn citation is actually part of Vogel's footnote on page 285, note 84:

D. Michael Quinn has noted, "Joseph Smith's mother did not deny her family's participation in occult activities but simply affirmed that these did not prevent family members from accomplishing other, equally important work. More significantly, she also affirmed that these folk magic activities were part of her family's religious quest" (Quinn 1987, 55)

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."

  • 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."
  •  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 John "Foxe" —Diff: off-site
    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.

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 really think that Joseph Smith, like shamans everywhere, started out faking it. I have to believe this -- that he didn't believe this at all, that he was out to impress, but he got caught up in the mythology that he created. This is what happens to shamans: They begin to believe they can do these things. It becomes a revelation: They're speaking to God. And I don't think they start out that way; I really do not. ... (Michael D. Coe interview off-site)

  • Note how Dr. Coe's comment "like a shaman in anthropology" is transformed by our wiki editor (a self-proclaimed "seeker of truth") into "like a shaman." Dr. Coe's comment about Joseph having "started out faking it" is transformed into "he began by faking his visions."

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."

  • Shipps (1985) , p. 18.

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."

  • Bushman , pp. 25-27
  • From the cited source, p. 25:

Joseph Sr. was not lacking in religion. He spontaneously knelt with his wife to pray for Sophronia in her illness and insisted on morning and evening prayers. Revival seasons aroused his desire for religion. when Solomon Mack was converted during the revival of 1810 and 1811, Joseph Sr. "became much excited upon the subject of religion." What he could not embrace was the institutional religion of his time.

No members of the Smith family were church members in 1820, the reported date of the First Vision.

  • 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."
  •  An author's opinion has been converted to fact— An opinion expressed by the author of a secondary source is being portrayed in the article as if it were a proven fact.
    Violated by John "Foxe" —Diff: off-site
    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..." (John A. Matzko, "The Encounter of Young Joseph Smith with Presbyterianism," Dialogue 40/3 (2007): 71.) Matzko's statement is correct based upon known historical documents, without speculating upon whether or not the Smith's had joined in 1820.
  •  References not included in the Wikipedia article
    Lucy's baptism prior to 1820, as recorded in her own history, is not noted.
  • Lucy states,

This course I pursued for many years till at last I concluded that my mind would be easier if I were baptized and I found a minister who was willing to baptize me and leave me free from any membership in any church after which I pursued the same course untill the a my oldest son attained his 22nd year. (1845 manuscript, original spelling retained) (Vogel, Early Mormon Documents 1:242)

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 .
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  • 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 .
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  • Smith, Lucy Mack, (1853), Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations , Liverpool: S.W. Richards off-site .
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  • 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 .
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  • Waite, David Nye, Sr., The Prairies, Nauvoo, Joseph Smith, the Temple, the Mormons &c off-site .

Further reading

Mormonism and Wikipedia



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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
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