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Lindsay says that the general outline, the heavenly manifestation, Smith's forgiveness and relapse into sin and his subsequent repentance and visit by an angel, is similar to subsequent accounts,
Lindsay says that the general outline, the heavenly manifestation, Smith's forgiveness and relapse into sin and his subsequent repentance and visit by an angel, is similar to subsequent accounts,
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<ref>[http://www.jefflindsay.com/LDSFAQ/FQ_first_vision.shtml#early Jeff Lindsay - Joseph Smith and His Accounts of the First Vision: Fatal Contradictions??]</ref> but this 1830 statement does not mention an appearance of Jesus or God the Father and there is no condemnation of contemporary churches.<ref>Palmer, 240.</ref>
<ref>[http://www.jefflindsay.com/LDSFAQ/FQ_first_vision.shtml#early Jeff Lindsay - Joseph Smith and His Accounts of the First Vision: Fatal Contradictions??]</ref>  
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but this 1830 statement does not mention an appearance of Jesus or God the Father and there is no condemnation of contemporary churches.
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<ref>Palmer, 240.</ref>
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*Reference is to {{CriticalWork:Palmer:Insider's View|pages=240}}
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Version du 8 avril 2009 à 20:24

How the vision story has been presented

Main Article Citations and Notes Commentary

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.

[1]

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.

[2]

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."

[3] Lucy did not mention this conversation in her memoirs. [4]

In the oldest known account of the First Vision, Joseph Smith, Jr., said he "could find none that would believe" his experience.

[5]

He said that shortly after the experience, he told the story of his revelation to a Methodist minister

[6]

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."

[7]

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."

[8]

There is no contemporary evidence for this persecution beyond Smith's testimony.

[9]

None of the earliest anti-Mormon literature mentioned the First Vision.

[10]

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.

Possible 1830 allusion

Main Article Citations and Notes Commentary

Amateur Mormon apologist Jeff Lindsay argues that Joseph Smith may have referred to the First Vision in the Articles and Covenants of the Church of Christ, written in June 1830

[11]

and first published in 1831.

[12]

In describing the beginnings of Smith's Church of Christ, the document says:

For, after that it truly was manifested unto the first elder that he had received remission of his sins, he was entangled again in the vanities of the world, but after truly repenting, God visited him by an holy angel...and gave unto him power, by the means which was before prepared that he should translate a book."

[13]

Lindsay says that the general outline, the heavenly manifestation, Smith's forgiveness and relapse into sin and his subsequent repentance and visit by an angel, is similar to subsequent accounts,

[14]

but this 1830 statement does not mention an appearance of Jesus or God the Father and there is no condemnation of contemporary churches.

[15]

Joseph Smith's 1832 account

Main Article Citations and Notes Commentary

The earliest extant account of the First Vision was handwritten by Joseph Smith in 1832, but it was not published until 1965.

[16]

[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 . . . ."

[17]

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."

[18]

1834 account by Oliver Cowdery

Main Article Citations and Notes Commentary

In several issues of the LDS periodical Messenger and Advocate (1834-35),

[19]

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.

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 1838 account, which includes a First Vision in 1820 and a second vision on September 22, 1823.

Joseph Smith's 1835 account

Main Article Citations and Notes Commentary

On November 9, 1835, Smith recorded an account of the First Vision in his diary that mentioned a vision of two unidentified personages and "many angels" when he was "about 14 years old." Jesus is identified as the Son of God, but neither "personage" is identified with Him. Smith also noted that he had another vision in his bedroom when he was 17.

[20]

Unlike previous and subsequent accounts, there is no mention of all churches being condemned as corrupt.

Joseph Smith's 1838 Account

Main Article Citations and Notes Commentary

In 1838, Joseph Smith said that eighteen years previous, 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."

[21]

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.

[22]

The Church of Jesus Christ of Latter-day Saints has canonized Smith's 1838 account of the First Vision.

[23]

Accounts created for publication

Main Article Citations and Notes Commentary

An 1840 missionary tract by Orson Pratt stated 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."[24] Pratt's account referred to "two glorious personages who exactly resembled each other in their features or likeness",

[25]

but did not identify them as angels or as God and Jesus, or otherwise.

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.

[26]

Smith said that he was "about fourteen years of age" when he had the First Vision.

[27] 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." [28]

In language paralleling that used two years earlier by Orson Pratt, Smith said 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",

[29]

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.'"

[30]

Smith's accounts found in later reminiscences

Main Article Citations and Notes Commentary

Late in his life, Smith's brother, William, gave two accounts of the First Vision, dating it to 1823,

[31]

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.

[32]

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:

[33]

[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.

[34]

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.

[35]

  1. ↑ "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.
  2. ↑ James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” Dialogue: A Journal of Mormon Thought, 1 (Autumn 1966), 30. [1]
  3. ↑ Roberts (1902)
  4. ↑ Lucy Smith's Biographical Sketches of Joseph Smith the Prophet, first published in Liverpool in 1853. EMD, 1: 227.
  5. ↑ Smith (1832) , p. 2
  6. ↑ 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." [2] Smith never mentions the name of the minister.
  7. ↑ Smith (1842c) , p. 748 Roberts (1902)
  8. ↑ Roberts (1902) .
  9. ↑ James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” Dialogue: A Journal of Mormon Thought, 1 (Autumn 1966), 30. [3] "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."
  10. ↑ James B. Allen, “The Significance of Joseph Smith's First Vision in Mormon Thought,” Dialogue: A Journal of Mormon Thought, 1 (Autumn 1966), 31. [4]. "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."
  11. ↑ Phelps (1833) , p. 47
  12. ↑ Howe (1831)
  13. ↑ Howe (1831)
  14. ↑ Jeff Lindsay - Joseph Smith and His Accounts of the First Vision: Fatal Contradictions??
  15. ↑ Palmer, 240.
  16. ↑ "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). [5].
  17. ↑ Smith (1832) , p. 2. Angle brackets indicate insertions by Smith.
  18. ↑ Joseph Smith History, 1832, EMD, 1:28.
  19. ↑ See the full text of the Messenger and Advocate December 1834, page 42 and January 1835, pages 78-79.
  20. ↑ Abanes, 16; 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.)
  21. ↑ James 1: 5; Joseph Smith's History, an account of his First Vision.
  22. ↑ See Great Apostasy.
  23. ↑ Anderson (1996)
  24. ↑ Pratt (1840) , p. 5
  25. ↑ Pratt (1840) , p. 5
  26. ↑ Smith (1842a) , pp. 706–710.
  27. ↑ Smith (1842a) , pp. 706
  28. ↑ Smith (1842a) , pp. 706
  29. ↑ Smith (1842a) , pp. 707
  30. ↑ Smith (1842a) , pp. 707
  31. ↑ Smith (1883) , pp. 6, 7–8
  32. ↑ Smith (1883) , p. 6
  33. ↑ Harv|Smith|1883|pp=6, 8–9}}
  34. ↑ Smith (1883) , pp. 6, 8–9
  35. ↑ Smith (1884)
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