Misplaced Pages

First Vision

Article snapshot taken from Wikipedia with creative commons attribution-sharealike license. Give it a read and then ask your questions in the chat. We can research this topic together.

This is an old revision of this page, as edited by John Foxe (talk | contribs) at 14:03, 13 July 2007 (→How the vision story has been presented: less POV to say mention that 1820 is the date held by the LDS Church; plus stylistic improvement). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

Revision as of 14:03, 13 July 2007 by John Foxe (talk | contribs) (→How the vision story has been presented: less POV to say mention that 1820 is the date held by the LDS Church; plus stylistic improvement)(diff) ← Previous revision | Latest revision (diff) | Newer revision → (diff) For the Mariah Carey DVD, see The First Vision.
Stained glass depiction of the first vision of Joseph Smith, Jr., completed in 1913 by an unknown artist (Museum of Church History and Art).

In Latter Day Saint movement theology, the First Vision (also called the grove experience) was a theophany that Joseph Smith, Jr. said he experienced during the early 1820s in a wooded area, now called the Sacred Grove, near his home in western New York. Smith prayed to know which church was true, and in response, a heavenly messenger told him that all existing churches were corrupt and false.

During the early years of the Latter Day Saint movement, Smith's status as a prophet was derived primarily from his publication of the Book of Mormon, which he claimed to have translated from golden plates revealed to him by an angel. Later, during the 1830s and 40s, Smith gave various accounts of the First Vision, as did a number of his associates and acquaintances. Although the vision was not emphasized during the lifetime of Joseph Smith, by the end of the nineteenth century, it had become a foundational element of the faith. Today, most denominations within the movement teach that it was an actual event that marked the beginning of the Latter Day Saint restoration.

Although most members of churches associated with the Latter Day Saint movement believe the vision actually occurred, they differ in regard to its significance and the accuracy of its canonical details. Even current LDS Church Historian Marlin Jensen, who affirms belief in the vision "with all heart" and who reflects on his own changed understanding of his early journals, admitted being "struck by the difference in recountings." On the other hand, Richard Mouw, an evangelical theologian and student of Mormonism, who rejects Smith's claim that "members of the godhead really appeared" to him, has attributed an instinctive "sincerity to Joseph Smith," a belief that Smith was not "simply making up a story that he knew to be false in order to manipulate people." And so, said Mouw, "I live with the mystery."

Historical context

Smith family religious beliefs

Like many other Americans living on the frontier at the turn of the nineteenth century, the Smith family easily accepted visions and theophanies. In 1811, Smith's maternal grandfather, Solomon Mack, described a series of visions and voices from God that resulted in his conversion to orthodox Christianity at the age of seventy-six. Before Joseph was born, his mother, Lucy Mack Smith, prayed in a grove about her husband's repudiation of evangelical religion and that night had a vision in her sleep, which she interpreted as a prophecy that Joseph, Sr. would later accept the "pure and undefiled Gospel of the Son of God."

Between 1811 and 1819, Joseph Smith, Sr. himself reported seven visions, which, according to Lucy, occurred when he was "much excited upon the subject of religion." The visions confirmed to Smith, Sr. the correctness of his refusal to join any organized religious group and led him to believe that he would be properly guided to his own salvation.

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 and had repudiated evangelical religion. No members of the Smith family were church members in 1820. The family also practiced a form of folk magic, not uncommon in that time and place. 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. Nevertheless, Lucy Mack Smith emphasized that the family never "stopt labor and went at trying to win the faculty of Abrac, drawing Magic circles or sooth saying...but whilst we worked with our hands we endeavored to remember the service of & the welfare of our souls."

Joseph Smith, Jr.

Main article: Early life of Joseph Smith, Jr.

Joseph Smith, Jr. was born on December 23, 1805, in Sharon, Vermont to Joseph Smith, Sr. and Lucy Mack Smith. The Smiths were a farming family who moved several times because of crop failures and ill-fated business ventures. In 1816 the family arrived in western New York, where they continued to farm just outside the border of the town of Palmyra.

Because of his family's poverty, Smith had a very limited education, although he was able to read, write, and do basic arithmetic. Later in life, Lucy Mack Smith described her son as "remarkably quiet" and "much less inclined to the perusal of books than any of the rest of the children, but far more given to meditation and deep study.". Others described him as "taciturn"; although "proverbially good-natured," he was "never known to laugh." After Smith claimed to be receiving instructions from an angelic messenger, his mother said that he regaled the family with "the most amusing recitals that could be imagined" about "the ancient inhabitants of this continent."

Revivalism in the Palmyra area

An engraving of a Methodist camp meeting in 1819 (Library of Congress)

Smith's First Vision occurred during the Second Great Awakening, a period of intense religious excitement especially in an area of western New York later called the Burned-over district. Camp meetings were held in nearby towns during Smith's adolescence from 1818 to 1820, and in 1824-25, a religious revival occurred in the area around Palmyra and Manchester. According to Lucy Mack Smith, she and the other children joined the Palmyra's Western Presbyterian Church sometime after the death of Joseph's brother Alvin in November 1823. Joseph Smith declared himself to be "somewhat partial" to Methodism.

The vision

Smith's religious confusion

Smith said that at about the age of 12 (1818), he became concerned "for the wellfare of my immortal Soul," which led him to study the scriptures. He attended the meetings of several denominations "as often as occasion would permit: but in process of time my mind became somewhat partial to the Methodist sect". From age 12 to 15 he said that he became progressively more distressed both because of his sins and because he believed that "there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament." In 1842, Smith wrote that he had been unsure which church was correct or whether they were "all wrong together"—the earlier conclusion of his father. In another account, the younger man said that at the time of the vision, "it had never entered into my heart that all were wrong."

Smith's concern for his soul and confusion as to which church was right led him plead with God to know which church he should join. In later accounts, Smith says that his prayer was prompted by reading James 1:5. Many years later, Smith's younger brother William wrote that the prayer was also the suggestion of a clergyman.

Date of the First Vision

Photograph of the Sacred Grove by George Edward Anderson, circa 1907

Smith said that his First Vision occurred during the early 1820s, when he was in his early teens and prompted by religious revivalism in the Palmyra area that had "commenced with the Methodists." Nevertheless, Smith's various accounts give different dates. In 1832, when Joseph wrote the first account of the event in his own handwriting, he said that the vision had occurred in 1821 "in the 16th year of age", after he become concerned about religious matters in his "twelfth year" (1818). Between 1818 and 1820 there may have been two small Methodist revivals in the Palmyra area, and a large Methodist conference was held in the town of Vienna, fifteen miles from Palmyra in 1819.

In one of Smith's later accounts of the vision, he dated the religious revival to my "fifteenth year" (1820) and said the vision took place "early in the spring of 1820." Smith's brother William dated the vision to 1823, soon after the Rev. George Lane had visited the "neighborhood," but William's date is incorrect because Lane's visit to Palmyra occurred in 1824-25. Because Smith reported that the revival was interdenominational, a pre-1820 date presupposes that the Methodists, Presbyterians, and Baptists twice sponsored evangelistic meetings within five years, even though Smith reported that the pre-vision revival ended in bitter sectarian strife.

Joseph Smith also said that the First Vision occurred in "the second year after our removal to Manchester." Manchester land assessment records show an increase in assessed value of the Smith property in 1823. This increase may suggest that the Smiths completed their Manchester cabin in 1822, which would give an approximate date of 1824. However, in 1818, a Smith cabin was mistakenly constructed 59 feet north of the actual property line, placing it in the Palmyra, not Manchester township, which supports dating the First Vision to 1820.

What Smith said he saw

What Joseph Smith said he saw during the first vision may be reconstructed from the several accounts that he wrote or dictated, as well as from interviews and reminiscences of those who said they heard the story:

On a beautiful, clear spring day, Smith went to a clearing in a forested area, to a stump where he had left his axe the day before, and there knelt to pray. He said this was the first time he had ever tried to pray out loud. An 1832 account said that he "cried unto the Lord for mercy" for his sins. According to later accounts, he prayed, "O Lord, what church shall I join?"

His prayer was interrupted by an encounter with an evil spirit. According to an account from his diary, Smith stopped praying because his tongue became swollen in his mouth and because he heard a noise behind him like someone walking towards him. He tried to pray once more, and when he heard the noise grow louder, he sprang to his feet and looked around but saw no one. The third time he knelt to pray, his tongue was loosed and he received the vision. In a later description of his encounter with the evil spirit, Smith said that when he first began to pray, he was immediately overcome by an evil "being from the unseen world" whose power was greater than that of any being he had previously felt. The spirit bound his tongue and covered him with a thick darkness, and he thought he would be destroyed. Nevertheless, at his darkest moment, he summoned all his power to pray, and, as he felt ready to sink into oblivion, the vision rescued him.

Smith said he saw a pillar of "fire light," brighter than the noon-day sun, that slowly descended on him from above, growing in brightness as it descended, and lighting the entire area for some distance. When the light reached the tops of the trees, Smith worried that the trees would catch fire, but they were not consumed, thus easing his fear that he too would be burned. The light reached the ground and enveloped him, causing a "peculiar sensation." Then "his mind was caught away from the natural objects with which he was surrounded; and he was enwrapped in a heavenly vision."

While in the vision, he said he saw one or more "personages," who are described differently in Smith's various accounts. In one account, Smith said he "saw the Lord." In diary entries, he said he saw a "visitation of Angels" or a "vision of angels" that included "a personage," and then "another personage" who testified that "Jesus Christ is the Son of God," as well as "many angels". In later accounts, Smith consistently said that he had seen two personages who appeared one after the other. These personages "exactly resembled each other in their features or likeness." The first personage had "light complexion, blue eyes, a piece of white cloth drawn over his shoulders, his right arm bare." One of the personages called Smith by name "and said, (pointing to the other), 'This is my beloved Son, hear him.'" Most Latter Day Saints believe that these personages were God the Father and Jesus.

In one account, Smith said that "the Lord" told him his sins were forgiven, that he should obey the commandments, that the world was corrupt, and that the Second Coming was approaching. Later accounts say that when the personages appeared, Smith asked them "O Lord, what church shall I join?" or "Must I join the Methodist Church?" In answer, he was told that "all religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of God as his church and kingdom." All churches and their professors were "corrupt", and "all their creeds were an abomination in his sight." Smith was told not to join any of the churches, but that the "fulness of the gospel" would be known to him at a later time. After the vision withdrew, Smith said he "came to myself" and found himself sprawled on his back.

People Smith said he told about the vision in the 1820s

Smith 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.

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 self that Presbyterianism is not true," but Lucy did not mention this conversation in her memoirs, produced with Martha Jane Knowlton Coray in 1844-45. In 1883 Smith's brother William stated that Smith had told the entire Smith family about his first vision in the woods, but William understood the event to have taken place in September 1823, which according to Joseph was the date of his second vision. Because William was only 12-years-old in 1823 and did not write down his memories for more than 60 years, he may have conflated information about the first vision with information about the second. Further, William acknowledged that the account recorded in Joseph Smith's own history was more accurate and complete.

Smith said that he had mentioned the first vision to "one of the Methodist preachers, who was very active in the before-mentioned religious excitement." Smith 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", although there is no contemporary evidence for this persecution beyond Smith's testimony. As Mormon historian James B. Allen has written, "There is little if any evidence ...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." Smith was, however, hounded about his treasure hunting activities in the mid-1820s and was even brought to court in March 1826 for money digging, which in that time and place was a crime. Once Smith announced that he had recovered a set of gold plates, there is clear considerable evidence of persecution. "Newspaper editors and clergymen vilified him for reviving old superstitions, and the Palmyra magicians harassed him for not playing their game." Eventually, Smith refused to attend religious services because, he said, "I can take my Bible, and go into the woods, and learn more in two hours, than you can learn at meeting in two years, if you should go all the time."

How the vision story has been presented

The importance of the First Vision within the Latter Day Saint movement evolved over time. Early adherents were unaware of the details of the vision until 1840, when the earliest accounts were published in Great Britain. An account of the First Vision was not published in the United States until 1842, shortly before Joseph Smith's death. Smith had previously discussed the vision privately in church histories and in his diary, but his status within the movement as a prophet and a seer arose from other visions and revelations and from what he said was his ability to translate ancient documents such as the Book of Mormon. Because the story of the First Vision was not published until 1840, twenty years after the canonical date of its occurrence, early accounts often conflate the First Vision with Smith's 1823 vision of the angel Moroni and the golden plates.

Accounts of the First Vision prior to 1838 are less detailed than those thereafter. Apart from a possible allusion to his first vision in the constitution of the Church of Christ (1830), the first recorded description of the vision was in 1832, about twelve years after he said it had occurred.

Possible 1830 allusion

A possible first mention of the First Vision occurs in the Articles and Covenants of the Church of Christ, written in June 1830 and was first published in 1831. 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"

The reference to "remission of sins" might allude to the First Vision, although that phrase is recorded in other revelations by Smith and although the account does not mention Jesus, God the Father, or the corruption of all contemporary churches. This account more likely reflects the visit of Moroni from whom Smith claimed to have received the golden plates, the vision that was emphasized during that time period. In October 1830, when Smith was interviewed by the author of a brief religious history, Smith also mentioned that an angel had revealed Golden Plates.

Joseph Smith's 1832 account

The earliest account of the First Vision was written in 1832 in Smith's own handwriting:

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 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 aside from the gospel and keep not <my> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording to thir ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Apstles behold and lo I come quickly as it written of me in the cloud <clothed> in the glory of my Father . . . ."

Unlike later versions 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 liveing faith and there was no society or denomination that built upon the the Gospel of Jesus Christ as recorded in the new testament."

1834 Account by Oliver Cowdery

In several issues of the LDS periodical Messenger and Advocate (1834-35), Oliver Cowdery wrote an early biography of Joseph Smith, Jr., apparently with Smith's assistance. 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 version of the story, containing a single vision, differs from Smith's 1832 version, 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 version also differs from Smith's 1838 version, which includes a First Vision in 1820 and a second vision on September 22, 1823.

Joseph Smith's 1835 Account

On November 9, 1835, Smith recorded an account of the First Vision in his diary (Warren Parish, scribe) 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. There is no mention of all churches being condemned as corrupt. Smith also noted that he had had another vision in his bedroom when he was 17.

Joseph Smith's 1838 Account

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 a religious revival, 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."

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" before him, whom Smith later identified as God the Father and Jesus Christ. (One pointed to the other and declared Him to be his "Beloved Son.") Once Smith could speak again, he asked which religious sect he should join. Smith was told to join none of them, that all existing religions had corrupted the teachings of Jesus Christ.

Possible anachronisms in the 1838 Account

Joseph Smith became involved with at least two Methodist churches between 1820 and 1830, and may have even spoken during some Methodist meetings—he was described by an associate as a "very passable exhorter," which Dan Vogel has interpreted to mean as a "very passable" Methodist exhorter, though this interpretation is disputed. In particular, Smith was said to have been influenced by the preaching of the Rev. George Lane, a Methodist presiding elder. Following the death of Smith's first-born son and the loss of 116 pages of the Book of Mormon manuscript, Smith asked to be enrolled in a Methodist class in Harmony Township, Pennsylvania, but a cousin of his wife's "objected to the inclusion of a 'practicing necromancer' on the Methodist roll." While he almost certainly never formally joined either church, he did associate himself with the Methodists eight years after being instructed by God not to join any established denomination.

In the 1838 account, when describing his confusion about the various churches, Joseph states that he was unable to determine which, if any, of the churches he studied were correct. This sentiment is also recorded in the 1832 account. Also in the 1838 account, Smith states that it had never entered into his heart that all churches were wrong. Critics point to this difference as evidence that the account contradicts itself. At no point does Smith explicitly state that he believed that the true church of God did not exist on the earth. Mormons don't consider this difference a contradiction; many assume that Smith was stating that none of the churches he investigated were true.

In recounting her own memories of the events that led to the founding of the LDS Church, Lucy Mack Smith did not mention Joseph Smith having had a vision before his bedroom visitation from Moroni in 1823. This experience, she said, had followed a family discussion about the "diversity of churches."

According to Grant Palmer, a former paid LDS religious instructor and currently a disfellowshipped member of The Church of Jesus Christ of Latter-day Saints, Joseph Smith had a clear motive for changing his story in 1838, a period of crisis within the Latter Day Saint Movement. At the time there was open dissent against Smith's leadership. A quarter of the original Quorum of the Twelve Apostles and some 300 members—perhaps fifteen percent of the total membership—had left the church. Palmer argues that Smith "fearing the unraveling of the church," wrote a new "more impressive version of his epiphany" in which Smith claimed that his original call had come from God the Father and Jesus Christ rather than from an angel.

Accounts created for publication

An 1840 missionary tract 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." Pratt's account referred to "two glorious personages who exactly resembled each other in their features or likeness" , 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. Smith said that he was "about fourteen years of age" when he had the First Vision. 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." 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", but Smith did not identify the personages or note whether they were angels or dieties. 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's accounts found in later reminiscences

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

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:

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.

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. William's account describes the visit of an angel, and neither of William's accounts makes a distinction between the First Vision and the vision of Moroni Smith said he experienced three and a half years later.

Treatment of the Vision in the Late Nineteenth Century Church

The First Vision was not emphasized in the sermons of Smith's immediate successors Brigham Young and John Taylor. Hugh Nibley noted that although a "favorite theme of Brigham Young's was the tangible, personal nature of God," he "never illustrates by any mention of the first vision." Taylor's comments on the First Vision shift from emphasizing angels to God the Father and Jesus Christ.

Contemporary beliefs

This section needs expansion. You can help by adding to it.
LDS President Joseph F. Smith in the Sacred Grove in 1905. As polygamy ceased to be a defining characteristic of Mormonism, Smith sought to re-emphasize the First Vision.

All contemporary denominations of the Latter Day Saint movement affirm belief in the First Vision, although some smaller denominations question its significance.

The Church of Jesus Christ of Latter-day Saints

The Church of Jesus Christ of Latter-day Saints has canonized Smith's 1838 account of the First Vision as the book Joseph Smith—History in the Pearl of Great Price, and it is a foundational belief of the Church. An official website of the Church calls the First Vision "the greatest event in world history since the birth, ministry, and resurrection of Jesus Christ," and the Vision is often cited to support such uniquely LDS doctrines as the nature of the Godhead. Gordon B. Hinckley, Church President and Prophet, has declared,

Our entire case as members of The Church of Jesus Christ of Latter-day Saints rests on the validity of this glorious First Vision. It was the parting of the curtain to open this, the dispensation of the fullness of times. Nothing on which we base our doctrine, nothing we teach, nothing we live by is of greater importance than this initial declaration. I submit that if Joseph Smith talked with God the Father and His Beloved Son, then all else of which he spoke is true. This is the hinge on which turns the gate that leads to the path of salvation and eternal life.

In 1961 Hinckley went even further, "Either Joseph Smith talked with the Father and the Son or he did not. If he did not, we are engaged in a blasphemy."

Community of Christ

Throughout the nineteenth century, the Community of Christ (then called the "RLDS Church") did not emphasize the First Vision. In the early twentieth century, there was a revival of interest, and during most of the century, the First Vision was viewed as an essential element of the Restoration. In many cases, it was taught as the foundation and even embodiment of the Restoration. The Vision was also interpreted as a justification for the exclusive authority of the RLDS Church as the Church of Christ.

In the mid- to late-twentieth century, writers within the Community of Christ emphasized the First Vision as an illustration of the centrality of Jesus. The church began taking a broader view of the Vision, and emphasized it as an example of how God evolves the church over time through revelation and restoration. There was less emphasis on the Great Apostasy and an understanding that the First Vision itself was not necessarily the same as Joseph Smith's later reconstructions and interpretations of the vision, what the Church Historian once called "genuine historical sophistication."

In the 21st Century, the Community of Christ generally refers to the First Vision as the "grove experience" and takes a flexible view about its historicity, emphasizing the healing presence of God and the forgiving mercy of Jesus Christ felt by Joseph Smith.

Church of Christ (Temple Lot)

Although the Church of Christ (Temple Lot) considers Joseph Smith a fallen prophet and rejects many of his post-1832 revelations, it does accept the essential elements of the 1838 account of the First Vision.

Notes

  1. The first extant account of the First Vision is the manuscript version in Joseph Smith, "Manuscript History of the Church" (1839); the first published version is Orson Pratt, An Interesting Account of Several Remarkable Visions and of the Late Discovery of Ancient American Records (Edinburgh: Ballantyne and Hughes, 1840); and the first American publication is Joseph Smith's letter to John Wentworth in Times and Seasons, 3 (March 1842), 706-08, only two years before Smith's assassination. (All of these versions are available in Dan Vogel, ed., Early Mormon Documents (Salt Lake City: Signature Books, 1996), volume 1.)
  2. "I've actually studied the various accounts of Joseph's First Vision, and I'm struck by the difference in his recountings. But as I look back at my missionary journals, for instance, which I've kept and other journals which I've kept throughout my life, I'm struck now in my older years by the evolution and hopefully the progression that's taken place in my own life and how differently now from this perspective I view some things that happened in my younger years." PBS interview with Marlin Jensen.
  3. "My instinct is to attribute a sincerity to Joseph Smith. And yet at the same time, as an evangelical Christian, I do not believe that the members of the godhead really appeared to him and told him that he should start on a mission of, among other things, denouncing the kinds of things that I believe as a Presbyterian. I can't believe that. And yet at the same time, I really don't believe that he was simply making up a story that he knew to be false in order to manipulate people and to gain power over a religious movement. And so I live with the mystery.PBS documentary "The Mormons.
  4. (Quinn 1998)
  5. "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)
  6. Bushman, 26.
  7. (Smith 1853, pp. 55–56)(Quinn 1998)
  8. (Smith 1853, pp. 56, 58–59, 70–72, 74)
  9. Joseph Smith, Sr.'s second vision as reported by Lucy Mack Smith exhibits many similarities to a dream given in the early chapters of the Book of Mormon. Bushman, 36.
  10. Bushman, 25-26. "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." (26-27)
  11. (Quinn 1998)
  12. Smith 1838a, pp. 42–43 harvnb error: no target: CITEREFSmith1838a (help) (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.
  13. Lucy Smith "Preliminary Manuscript," LDS Church Archives, in EMD, 1: 285
  14. (Smith 1832, p. 1)
  15. (Smith 1853, p. 73)
  16. (Smith 1853, p. 84)
  17. (Tucker 1867, p. 16)
  18. (Tucker 1867, p. 16–17)
  19. Before the angel allowed Joseph to take possession of the plates, Lucy Mack Smith noted that he had discussed with his family "the ancient inhabitants of this continent, their dress, mode of traveling, and the animals upon which they rode; their cities, their buildings, with every particular; their mode of warfare; and also their religious worship. This he would do with as much ease, seemingly, as if he had spent his whole life with them." Lucy Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for many Generations (Liverpool: S. W. Richards, 1853), 84 in EMD 1: 296; (Smith 1853, p. 84)
  20. "Wave after wave of diverse religious excitements made New York State notoriously 'burned-over.'" Sydney E. Ahlstrom, A Religious History of the American People (New Haven: Yale University Press, 1972), 477n.; see Whitney R. Cross, The Burned-Over District: The Social and Intellectual History of Enthusiastic Religion in Western New York, 1800-1850 (Ithaca: Cornell University Press, 1950).
  21. Backman 1969, p. 4-5.
  22. "About this time their was a great revival in religion and the whole neighborhood was very much aroused to the subject and we among the rest flocked to the meeting house to see if their was a word of comfort for us...." Lucy Smith, "Preliminary Manuscript" LDS Church Archives, Salt Lake City, Utah in EMD, 1: 306.
  23. Lua error: Book <js_h> not found in Standard Works.. Nevertheless, a childhood acquaintance, Lorenzo Saunders, recalled that the first time he ever attended Sabbath School he went with “young Joe Smith at the old Presbyterian Church." Lorenzo Saunders interviewed by William H. Kelley, 17 September 1884, 1-18, E. L. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri in EMD, 2: 127.
  24. Smith 1832, pp. 1–2. Smith's concern was due in part to revivalism in the Palmyra area and in part to the "importunities and exertions" of Smith's mother. Smith 1883, p. 7.
  25. Smith 1842b, p. 727.
  26. Smith 1832, p. 2.
  27. Smith 1842b, p. 727
  28. Smith 1853, pp. 56, 58–59, 70–72, 74.
  29. Smith 1842c, p. 748
  30. Waite 1843.
  31. "If any of you lack wisdom, let him ask of God, that giveth unto all men liberally and upbraideth not and it shall be given him."Smith 1842b, pp. 727–28
  32. Smith 1884.
  33. Joseph Smith-History 1: 5.
  34. (Smith 1832, p. 3)
  35. Backman 1969, p. 309 (June 1820). These, however, followed rather than preceded the traditional date of the First Vision in the early spring of 1820.
  36. (Porter 1969, p. 330)
  37. (Roberts 1902, vol. 1, ch. 1, p. 7) According to two LDS scholars, the most likely exact date was Sunday, March 26th, 1820, a date based partly on weather reports and partly on maple sugar production Meridian Magazine.
  38. (Smith 1883, pp. 6, 7–8)
  39. Vogel, EMD, 1: 61, note 25. William was only 12 at the time he said the event occurred, and his account was written sixty years after that.
  40. Palmer, 244.
  41. http://scriptures.lds.org/en/js_h/1/5.
  42. Joseph Smith, Sr. was first taxed for Manchester land in 1820. In 1821 and 1822, the land was valued at $700, but in 1823, the property was assessed at $1000, "which indicates that the Smiths had completed construction of their cabin and cleared a significant portion of their land." Vogel, EMD, 3: 443-44.
  43. (Ray 2002, p. 4) The 1823 increase in the property assessment may have been due to the completion of a wood frame home on the Manchester side of the Palmyra-Manchester township line replacing the original log cabin built on the Palmyra side of the line.(Ray 2002, p. 4-5) The matter is complex. For a counter argument—that there was a second cabin on the Smith property in Manchester—see Dan Vogel, EMD, 3: 416-19.
  44. Smith 1842b, p. 728.
  45. Waite 1843.
  46. Smith 1842b, p. 727.
  47. Smith 1832, p. 3.
  48. Waite 1843.
  49. Smith 1835, p. 23.
  50. Smith 1842c, p. 748; Pratt 1840, p. 5.
  51. Smith 1842c, p. 748.
  52. Smith 1842c, p. 748.
  53. Smith 1832, p. 3;Smith 1842c, p. 748.
  54. Pratt 1840, p. 5.
  55. Pratt 1840, p. 5; 1835, p. 24 harvnb error: no target: CITEREF1835 (help).
  56. Pratt 1840, p. 5
  57. Pratt 1840, p. 5; Smith 1842a, p. 706.
  58. Smith 1832, p. 3.
  59. Smith 1835, p. 37.
  60. Smith 1835, p. 24.
  61. Neibaur 1844, May 24, 1844 harvnb error: no target: CITEREFNeibaur1844 (help); Waite 1843.
  62. Pratt 1840, p. 5; Smith 1842a, p. 707.
  63. Neibaur 1844, May 24, 1844 harvnb error: no target: CITEREFNeibaur1844 (help).
  64. Smith 1842c, p. 748.
  65. Taylor 1879, p. 161. Taylor, who stated he had heard the story from Smith himself, said the personages were "the Lord" and "his Son Jesus."
  66. 1832, p. 3 harvnb error: no target: CITEREF1832 (help).
  67. Waite 1843.
  68. Neibaur 1844, May 24, 1844 harvnb error: no target: CITEREFNeibaur1844 (help).
  69. Smith 1842a, p. 707; Pratt 1840, p. 5.
  70. Waite 1843; Smith 1842c, p. 748.
  71. Smith 1842c, p. 748.
  72. Smith 1842a, p. 707; Pratt 1840, p. 5. One account also said that "many other things did say unto me which I cannot write at this time." Smith 1842c, p. 748.
  73. Waite 1843; Smith 1842c, p. 748.
  74. (Roberts 1902, vol. 1, ch. 1, p. 6)
  75. Lucy Smith's Biographical Sketches of Joseph Smith the Prophet, first published in Liverpool in 1853. EMD, 1: 227.
  76. (Smith 1883, p. 9). William also described the vision by referring to several elements Joseph Smith had ascribed to his first vision as well as several elements he ascribed to his second vision.Smith 1883, p. 6
  77. (Smith 1883, p. 9).
  78. (Roberts 1902, vol. 1, ch. 1, p. 6).
  79. (Roberts 1902, vol. 1, ch. 1, p. 7).
  80. "The fact that none of the available contemporary writings about Joseph Smith in the 1830’s, 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), . "What Joseph said explicitly was that the vision led to trouble, though his youthful sensitivity probably exaggerated the reaction." Bushman, 43. Nevertheless, Bushman gives no evidence to support or refute any persecution that can be attributed to Smith's First Vision. In No Man Knows My History, Fawn Brodie writes, "the Palmyra newspapers, which in later years gave plenty of unpleasant publicity, took no notice of Joseph's vision at the time it was supposed to have occurred." In Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts (Salt Lake City: Bookcraft, 1971) an entire section (114-121) is spent on "Evidence of Oppression", but mentions no persecution of Smith before 1830 other than the mysterious rifle shot reported by Lucy Mack Smith in her memoirs.
  81. Bushman, 51-52.
  82. Bushman, 57.
  83. (Smith 1853, p. 90).
  84. (Phelps 1833, p. 47)
  85. (Howe 1831)
  86. (Howe 1831)
  87. Palmer, 240.
  88. Joseph Smith-History 1: 30, 34
  89. (Bauder 1834, pp. 36–38)
  90. (Smith 1832, p. 2). Angle brackets indicate insertions by Smith.
  91. Joseph Smith History, 1832, EMD, 1:28.
  92. See the full text of the of the Messenger and Advocate December 1834, page 42 and January 1835, pages 78-79.
  93. 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.)
  94. James 1: 5; Joseph Smith's History, an account of his First Vision.
  95. See Great Apostasy.
  96. EMD, 3: 50, n. 15.
  97. Turner 1851, p. 429Turner says that "after catching a spark of Methodism in the camp meeting, away down in the woods, on the Vienna road, he was a very passable exhorter in evening meetings." According to the Oxford English Dictionary, an "exhorter" is either "One who exhorts or urges on to action" or "a person appointed to give religious exhortation under the direction of a superior minister." Exhorters were common in early Methodism. (For instance, see Abel Stevens, History of the Methodist Episcopal Church in the United States of America (New York: Phillips & Hunt, 1884), 2: 235.) According to Craig N. Ray, the word "exhorter" refers to Smith's activities in a debating club, not in Methodist meetings.BrownThe full text of the Turner quote can be found at Olivercowdery.com It is a single very lengthy sentence, but in summary, it says: "...the mother's intellect occasionally shone out in him feebly, especially when he used to help us to solve some portentous questions of moral or political ethics, in our juvenile debating club... and, subsequently, after catching a spark of Methodism in the camp-meeting, away down in the woods, on the Vienna road, he was a very passable exhorter in evening meetings.
  98. Cowdery 1834, p. 13; Smith 1883
  99. (Lewis & Lewis 1879; McKune 1879).
  100. Joseph Lewis and Hiel Lewis, Statement, in EMD, 4: 305. Richard Bushman writes: "Sometime in this dark period, Joseph attended Methodist meetings with Emma, probably to placate her family. One of Emma's uncles preached as a Methodist lay minister, and a brother-in-law was class leader in Harmony. Joseph was later said to have asked to be enrolled in the class. Joseph Lewis, a cousin of Emma's rose in wrath when he found Joseph's name....He confronted Joseph and demanded repentance or removal. For some reason Joseph's name remained on the roll for another six months, although there is no evidence of attendance." Bushman, 69-70.
  101. Bushman, 69-70. A childhood acquaintance of Smith's, Orsamus Turner (1801-1855), noted that "after catching a spark of Methodism in the camp meeting, away down in the woods, on the Vienna road, was a very passable exhorter in evening meetings." in O. Turner, History of the Pioneer Settlement of Phelps and Gorham's Purchase (Rochester, New York: William Alling, 1851), in EMD, 3: 50. The Methodists did not acquire property on the Vienna Road until July 1821, so it is likely that Smith's first dabble with Methodism occurred during the 1824-25 revival in Palmyra.
  102. JSH:1:10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be aright, which is it, and how shall I know it?
  103. ...from the age of twelve years to fifteen I pondered many things in my heart concerning the sittuation of the world of mankind the contentions and divisions the wickedness and abominations and the darkness which pervaded the minds of mankind my mind become excedingly distressed for I become convicted of my Sins and by Searching the Scriptures I found that mankind did not come unto the Lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the Gospel of Jesus Christ as recorded in the new testament..." in EMD 1: 28
  104. JSH:1:18 ... No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join.
  105. Lucy Mack Smith notes that after the family's third wheat harvest in Palmyra/Manchester (1823), "we were sitting till quite late conversing upon the subject of the diversity of churches that had risen up in the world and the many thousands opinions in existence as to the truths contained in scripture. Joseph never said many words upon any subject but always seemed to reflect more deeply than common persons of his age upon everything of a religious nature. After we ceased conversation he went to bed and was pondering in his mind which of the churches were the true one but he had not laid there long till he saw a bright light enter the room where he lay he looked up and saw an angel of the Lord standing by him." Lucy Smith, "Preliminary Manuscript" LDS Church Archives, Salt Lake City, Utah in EMD, 1: 289.
  106. Palmer, 248-252. Oliver Cowdery and David Whitmer were excommunicated on April 12-13, 1828. The following week Smith contemplated rewriting his history. On April 26, he renamed the church. The next day he "started dictating a new first vision narrative." (248)
  107. (Pratt 1840, p. 5)
  108. (Pratt 1840, p. 5)
  109. (Smith 1842a, pp. 706–710).
  110. (Smith 1842a, pp. 706)
  111. (Smith 1842a, pp. 706)
  112. (Smith 1842a, pp. 707)
  113. (Smith 1842a, pp. 707)
  114. (Smith 1883, pp. 6, 7–8)
  115. (Smith 1883, p. 6)
  116. Harv|Smith|1883|pp=6, 8–9}}
  117. (Smith 1883, pp. 6, 8–9)
  118. (Smith 1884)
  119. Improvement Era (November 1961), 868.
  120. See Sandra Tanner, "Evolution of the First Vision and Teaching on God in Early Mormonism".
  121. http://www.josephsmith.net/portal/site/JosephSmith/menuitem.da0e1d4eb6d2d87f9c0a33b5f1e543a0/?vgnextoid=497679179acbff00VgnVCM1000001f5e340aRCRD JosephSmith.net, a website of the LDS Church.
  122. Gordon B. Hinkley (November 1998). "What Are People Asking about Us?". Ensign. Retrieved 2007-05-12..
  123. Improvement Era (December 1961), 907. David O. McKay, the ninth president of the LDS Church, also declared the First Vision to be the foundation of the faith. David O. McKay, Gospel Ideals (Salt Lake City: Deseret Book Company, 1951), 19.
  124. Howard 1980, p. 24.
  125. Howard 1980, p. 25.
  126. Howard 1980, p. 25–26.
  127. Howard 1980, p. 27.
  128. Howard 1980, p. 27–28.
  129. Howard 1980, p. 28.
  130. According to its website, the church "does not legislate or mandate positions on issues of history. We place confidence in sound historical methodology as it relates to our church story. We believe that historians and other researchers should be free to come to whatever conclusions they feel are appropriate after careful consideration of documents and artifacts to which they have access. We benefit greatly from the significant contributions of the historical discipline." Community of Christ website.
  131. http://www.cofchrist.org/history/default.asp
  132. http://www.churchofchrist-tl.org/history.html
  133. These elements include Smith's desire to know which church he should join, his reading of James 1:5, his prayer in the grove, the appearance of God the Father and His Son, Jesus Christ, the statement by Jesus Christ that all existing churches were corrupt, and the instruction that he should join none of them.Temple Lot website

References

  1. Abanes, Richard (2002), One Nation Under Gods: A History of the Mormon Church, New York: Four Walls Eight Windows.
  2. Allen, James B. (1966), "The Significance of Joseph Smith's "first Vision" in Mormon Thought", Dialogue: A Journal of Mormon Thought, 1 (6): 29.
  3. Anderson, Richard Lloyd (1969), "Circumstantial Confirmation Of the first Vision Through Reminiscences" (PDF), BYU Studies, 9 (3): 373–404.
  4. Backman, Milton V., Jr. (1969), "Awakenings in the Burned-over District: New Light on the Historical Setting of the first Vision" (PDF), BYU Studies, 9 (3): 301–315{{citation}}: CS1 maint: multiple names: authors list (link).
  5. Bauder, Peter (1834), "The Kingdom and the Gospel of Jesus Christ", in Vogel, Dan (ed.), Early Mormon Documents, vol. 1, Salt Lake City: Signature Books, pp. 16–17 {{citation}}: Unknown parameter |publication-year= ignored (help).
  6. Brown, Matthew B., Historical or Hysterical— Anti-Mormons and Documentary Sources, Foundation for Apologetic Information & Research.
  7. Bushman, Richard Lyman (2005), Joseph Smith: Rough Stone Rolling, New York: Knopf, ISBN 1400042704.
  8. Cowdery, Oliver (June 9 1830), "Minutes of the Church of Christ", in Cannon, Donald Q.; Cook, Lyndon W. (eds.), Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830–1844, Salt Lake City: Deseret Book Company {{citation}}: Check date values in: |date= (help); Unknown parameter |publication-year= ignored (help)CS1 maint: date and year (link).
  9. Cowdery, Oliver (1834), "Letter III", Latter Day Saints' Messenger and Advocate, 1 (3): 41–43.
  10. Cowdery, Oliver (1835), "Letter IV", Latter Day Saints' Messenger and Advocate, 1 (5): 77–80.
  11. Howard, Richard P. (1980), "Joseph Smith's First Vision: The RLDS Tradition", Journal of Mormon History, 7: 23–30.
  12. Howe, Eber Dudley, ed. (April 19 1831), "The Mormon Creed", The Telegraph, 2 (44) {{citation}}: |first= has generic name (help); Check date values in: |date= (help)CS1 maint: date and year (link) CS1 maint: multiple names: authors list (link).
  13. Jessee, Dean C. (Spring, 1971), "How Lovely was the Morning", Dialogue: A Journal of Mormon Thought, 6 (1): 85 {{citation}}: Check date values in: |year= (help)CS1 maint: year (link).
  14. Lewis, Joseph; Lewis, Hiel (April 30, 1879), "Mormon History", Amboy Journal, vol. 24, no. 5, p. 1 {{citation}}: Check date values in: |date= (help)CS1 maint: date and year (link).
  15. Mack, Solomon (1811), A Narraitve of the Life of Solomon Mack, Windsor: Solomon Mack.
  16. McKune, Joshua (June 11 1879), "Review of Mormonism: Rejoiner to Elder Cadwell", Amboy Journal, vol. 24, no. 11, p. 1 {{citation}}: Check date values in: |date= (help)CS1 maint: date and year (link).
  17. Neibaur, Alexander (1841–48), Journal of Alexander Neibaur.
  18. Palmer, Grant H. (2002), An Insider's View of Mormon Origins, Signature Books, ISBN 156085157 {{citation}}: Check |isbn= value: length (help).
  19. Phelps, W.W., ed. (1833), A Book of Commandments, for the Government of the Church of Christ, Zion: William Wines Phelps & Co. {{citation}}: |first= has generic name (help)CS1 maint: multiple names: authors list (link).
  20. Porter, Larry C. (1969), "Reverend George Lane—Good "Gifts", Much "Grace", and Marked "Usefulness"" (PDF), BYU Studies, 9 (3): 321–40.
  21. Pratt, Orson (1840), A Interesting Account of Several Remarkable Visions, and of the Late Discovery of Ancient American Records, Edinburgh: Ballantyne and Hughes.
  22. Quinn, D. Michael (1998), Early Mormonism and the Magic World View (2d ed.), Signature Books, ISBN 1-56085-089-2.
  23. Ray, Craig N. (2002), Joseph Smith's History Confirmed (PDF), Foundation for Apologetic Information & Research.
  24. Roberts, B. H., ed. (1902), History of the Church of Jesus Christ of Latter-day Saints, vol. 1, LDS Church.
  25. Smith, Joseph, Jr. (1832), "History of the Life of Joseph Smith", in Jessee, Dean C (ed.), Personal Writings of Joseph Smith, Salt Lake City: Deseret Book, ISBN 1-57345-787-6 {{citation}}: Unknown parameter |publication-year= ignored (help)CS1 maint: multiple names: authors list (link).
  26. Smith, Joseph, Jr. (1835), "Diary of Joseph Smith, Jr.", in Jessee, Dean C (ed.), Personal Writings of Joseph Smith, Salt Lake City: Deseret Book, ISBN 1-57345-787-6 {{citation}}: Unknown parameter |publication-year= ignored (help)CS1 maint: multiple names: authors list (link).
  27. Smith, Joseph, Jr. (1 March 1842), "Church History [Wentworth Letter]", Times and Seasons, 3 (9): 706–10 {{citation}}: Check date values in: |date= (help)CS1 maint: date and year (link) CS1 maint: multiple names: authors list (link).
  28. Smith, Joseph, Jr. (15 March 1842), "History of Joseph Smith", Times and Seasons, 3 (10): 726–28 {{citation}}: Check date values in: |date= (help)CS1 maint: date and year (link) CS1 maint: multiple names: authors list (link).
  29. Smith, Joseph, Jr. (1 April 1842), "History of Joseph Smith", Times and Seasons, 3 (11): 748–49 {{citation}}: Check date values in: |date= (help)CS1 maint: date and year (link) CS1 maint: multiple names: authors list (link).
  30. Smith, Lucy Mack (1853), Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations, Liverpool: S.W. Richards.
  31. Smith, William (1883), William Smith on Mormonism: A True Account of the Origin of the Book of Mormon, Lamoni, Iowa: RLDS Church.
  32. Smith, William (1884), "The Old Soldier's Testimony", The Saint's Herald, 34 (39): 643–44.
  33. Taylor, John (December 7, 1879), "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", Journal of Discourses, 21: 155–167{{citation}}: CS1 maint: date and year (link).
  34. Tucker, Pomeroy (1867), Origin, Rise and Progress of Mormonism, New York: D. Appleton.
  35. Turner, Orasmus (1851), History of the Pioneer Settlement of Phelps and Gorham's Purchase, and Morris' Reserve, Rochester, New York: William Alling.
  36. Vogel, Dan, ed. (1996), Early Mormon Documents, vol. 1, Salt Lake City: Signature Books, ISBN 1-56085-072-8.
  37. Vogel, Dan, ed. (1999), Early Mormon Documents, vol. 2, Salt Lake City: Signature Books, ISBN 1-56085-093-9 {{citation}}: Check |isbn= value: checksum (help).
  38. Vogel, Dan, ed. (2000), Early Mormon Documents, vol. 3, Salt Lake City: Signature Books, ISBN 1-56085-133-2 {{citation}}: Check |isbn= value: checksum (help).
  39. Vogel, Dan, ed. (2002), Early Mormon Documents, vol. 4, Salt Lake City: Signature Books, ISBN 1-56085-159-2 {{citation}}: Check |isbn= value: checksum (help).
  40. Vogel, Dan, ed. (2003), Early Mormon Documents, vol. 5, Salt Lake City: Signature Books, ISBN 1-56085-170-8.
  41. Waite, David Nye, Sr. (August 30, 1843), "The Prairies, Nauvoo, Joseph Smith, the Temple, the Mormons &c.", Pittsburgh Gazette{{citation}}: CS1 maint: date and year (link) CS1 maint: multiple names: authors list (link).

Further reading

LDS Standard Works

Categories: