But it is difficult to verify this date according to other accounts of the same events. The First Vision, according to the Mormon prophet, came as a result of his prayerful inquiry concerning which church to join. This also contained an elaborate account of the vision. The fact that the use of the “Manuscript History” is highly restricted, due to its extremely high value, and that any research done in it is done through a microfilm copy could help account for the fact that researchers generally had not discovered what was in the back of the book. Since the document is bound with the “Manuscript History,” it is unusual that someone had not found it earlier and recognized its significance. He was not the first person to form a religious cult centered around his personal claims. In reply he was told some remarkable things, which he wrote down in his journal that very day. The force of opposition was not mentioned, and the description of the visitation was shorter than in Joseph’s earlier account. In 1839, John Corrill, another Mormon apostate, published a history of the Mormons, but he made no reference at all to Joseph Smith’s claim to having conversed with the members of the Godhead. What new ideas have become part of the Mormon tradition since the exodus from Nauvoo, or even in the twentieth century; what old ideas have been submerged, if not forgotten; and what ideas have remained constant through the years? While reminiscences are obviously open to question—for it is easy for anyone, after many years, to read back into his own history things which he accepts at the time of the telling—some of them at least sound convincing enough to suggest that the story might have been circulating on a limited basis. In this connection, four accounts are especially interesting, for they each suggest that, although two personages appeared in the vision, one preceded the other. President Joseph Fielding Smith taught an important principle when he explained that “all revelation since the fall has come through Jesus Christ, who is the Jehovah of the Old Testament. John Corrill tells of his first contact with the Mormons through Parley P. Pratt, Oliver Cowdery, Peter Whitmer, and Ziba Peterson. While not specifically named in the story, the two personages have been identified by Latter-day Saints as God the Father and his Son, Jesus Christ; Joseph Smith indicated that the one said of the other, “This is My Beloved Son. He was a controversial figure in American history—beloved of his followers and hated by his detractors. The vision, according to the Mormon prophet, came as a result of his prayerful inquiry concerning which church to join, and in it he was forbidden to join any of them, for all were wrong. Early one morning in the spring of 1820, Joseph went to a secluded woods to ask God which church he should join. The mere existence of the manuscript, of course, does nothing to either prove or disprove the authenticity of the story, but it demonstrates the historical fact that in the early 1830s the story of the vision was beginning to find place in the formulation of Mormon thought. Introductory material to the Book of Mormon, as well as publicity about it, told of Joseph Smith’s obtaining the gold plates and of angelic visitations, but nothing was printed that remotely suggested earlier visitations. (Harold T. Kilbourn, Joseph Smith Seeks Wisdom from the Bible, © 1975 Intellectual Reserve, Inc.), In the year 1838, Joseph Smith began writing his formal History of the Church. [9] It might be noted that Fawn Brodie suggests that the story of Joseph Smith’s First Vision was something which he invented sometime after 1834. . The manuscript has apparently lain in the LDS Church Historian’s Office for many years, yet few, if any, who saw it realized its profound historical significance. It is interesting to observe—in connection with the general question of how certain precise teachings of the Church in the 1830s differed from those of today—that in the Lectures on Faith, the Father is defined as a “personage of glory and power,” the Son is defined as a “personage of tabernacle,” and the Holy Spirit is defined as the mind of the Father and the Son (see Lecture Fifth). It was entitled Delusions: An Analysis of the Book of Mormon. Smith established the Church of Jesus Christ of Latter-day Saints. In private conversation, Mr. Cheesman indicated that the original document was actually not clear—the number could have been either sixteen or fourteen, but sixteen appeared to be more likely. In a recent Church News interview, the Acting President of the Quorum of the Twelve Apostles and descendant of Hyrum Smith, spoke of the history and significance of Topsfield and a monument that was recently erected to honor Joseph Smith… I saw many angels in this vision. The Significance of Joseph Smith’s “First Vision” in Mormon Thought by James B. Allen JAMES B. ALLEN, Associate Professor of History at Brigham Young University, is the author of articles on Mormon and Utah history and on teaching religion which have appeared in the Utah Historical Quarterly and the Improvement Era. He testified also unto me that Jesus Christ is the son of God. The only way to keep it from changing is to write it only once and then insist that it be read exactly that way each time it is to be repeated. In 1830, Joseph Smith published the Book of Mormon and founded what became the Church of Jesus Christ of Latter-day Saints. James E. Talmage, for example, in his Articles of Faith, used the story to illustrate the Godhead doctrine, and Joseph Fielding Smith, in his Essentials in Church History, makes a major point of this doctrinal contribution. While the story varies in some details from the version presently accepted, enough is intact to indicate that at least as early as 1833 Joseph Smith contemplated writing and perhaps publishing it. Orson Hyde’s account, published in 1842, is similar to the stories told by Joseph Smith and Orson Pratt. When did Church members begin to make such use of the story? Joseph Smith Joseph Smith (1805-1844), American religious leader, was the founder of a unique American sect, the Mormons, or the Church of Jesus Christ of Latter Day Saints. . The Untold Story of the Death of Joseph Smith The events leading to the death of Mormon founder Joseph Smith are much like the events surrounding his life—full of contradiction. This paper has been an attempt to trace the significance of the story of Joseph Smith’s First Vision in the development of Mormon thought. In what other respects has the Mormon mind been modified since the 1830s? Turner shows familiarity with the earlier publications of Church history and would certainly have included the history published in the Times and Seasons if he had seen it. [15] T. Edgar Lyon, Introduction to the Doctrine and Covenants and the Pearl of Great Price (Salt Lake City: LDS Department of Education, 1955), 209; James R. Clark, The Story of the Pearl of Great Price (Salt Lake City: Bookcraft, 1955), 186–221. When reading the statement in context, however, it will be immediately noted that Snow did not say that he heard Joseph tell the actual story—only that he heard him testify that he had conversed with the Son and heard the voice of the Father. . Present-day Mormons use it to demonstrate such things as the factual existence of Satan, the doctrine that God can hear and answer prayers, and especially the concept of God and Christ as distinct and separate physical beings. It has been demonstrated that an understanding of the story of Joseph Smith’s vision dawned only gradually upon the membership of the Church during his lifetime, and that new and important uses were made of the story after his death. In spite of the foregoing discussion, there is some interesting evidence to suggest the possibility that the story of Joseph Smith’s First Vision was known, probably on a limited basis, during the formative decade of Church history. However, the pious Taylor refused to take the oath on the Sabbath, so he and his vice president were not sworn i… It continued descending, slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and, immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwrapped in a heavenly vision and saw two glorious personages. Joseph Smith, originally Joseph Smith, Jr., (born December 23, 1805, Sharon, Vermont, U.S.—died June 27, 1844, Carthage, Illinois), American prophet and founder of the Church of Jesus Christ of Latter-day Saints. B. Turner published Mormonism in All Ages, which included one of the bitterest denunciations of the Mormon prophet yet printed, but even at this late date, no mention was made of the First Vision. This article explains that Joseph claimed to be restoring the true, original meaning of the Bible, and looks at examples of Joseph's changes to the Gospel of … It is not known, of course, how generally the membership of the Church knew of the story by the end of the decade, but in the year 1840, Orson Pratt published in England a missionary tract entitled Interesting Account of Several Remarkable Visions and of the Late Discovery of Ancient American Records. During the thirty-nine years of his life, Joseph established thriving cities in Ohio, Missouri, and Illinois; produced volumes of scripture; sent missionaries throughout the world; orchestrated the building of temples; served as mayor of Nauvoo, one of the largest cities in Illinois, and as general of its militia, the Nauvoo Legion; and was a candidate for the presidency of the United States. It contains an account of the early experiences of the Mormon prophet and includes the story of the First Vision. The best missionary tool in that day was apparently the Book of Mormon, and most early converts came into the Church as a result either of reading the book or of hearing the “testimony” of others who declared their personal knowledge of its authenticity. Some thoughts on these questions might open the door to a better understanding of Mormon history and also demonstrate by example the gradually changing pattern of thought which one would expect to find in any church. In this account he told of a force of darkness which tried to stop him from proceeding, then the appearance in a pillar of light of two personages. It is noted by some that in 1838 he declared that his basic reason for telling it even then, eighteen years after it happened, was in response to “reports which have been put in circulation by evil-disposed and designing persons” who had distorted the facts. Nor do the pages of the Latter-day Saints Messenger and Advocate, printed in Kirtland, Ohio, from October 1834 to September 1836. As in the case of other institutions and movements, there is still room in Mormonism for fresh historical scholarship—not necessarily for the apologist, although he will always be necessary and will always make an important contribution, and certainly not for the debunker. Hear Him!”. Can we fully understand our heritage without understanding the gradual development of ideas, and the use of those ideas, in our history? Other vigilantes attacked Mormon farms around Nauvoo in an attempt to expel them. The only additional evidence that Joseph Smith’s story was being circulated in the 1830s is found in reminiscences of a few people who were close to Joseph Smith in that decade. [18]. His path to the formation of The Church of Jesus Christ of Latter-day Saints was influenced by this time period, The popular image of Mormon belief centered on such things as the Book of Mormon, the missionary zeal, and the concept of Zion in Missouri. He first saw Joseph Smith in 1834, and, according to Stevenson. As far as missionary work is concerned, it is evident that here too the story of the First Vision had little, if any, importance in the 1830s. According to written accounts by Joseph Smith, he grew up in the Easter US in the early 1800's, during a time of great religious revival. In 1843 Joseph Smith told the story to a non-Mormon editor, who later quoted him in an article in the New York Spectator. Nibley takes the point of view that the story of the vision was not told in those early years because of its sacred nature. There is no evidence that anything was said of the First Vision. Additional accounts by people close to the Mormon prophet would undoubtedly reveal similar variations and amplifications. As far as Mormon literature is concerned, there was apparently no reference to Joseph Smith’s First Vision in any published material in the 1830s. In that same year, 1834, in the midst of many large congregations the Prophet testified with great power concerning the visit of the Father and the Son, and the conversation he had with them. This is founded on the claim that Joseph Smith was/is a true prophet. As 1849 dawned, America prepared for a change in presidential administrations. Not only is belief in the First Vision of primary importance to Mormonism, but the story of the vision has what might be termed a number of secondary, although highly important, utilitarian functions. 185 Heber J. After reading James 1:5, he retired to the woods and began to pray. . The person who would understand the history of any institution must be concerned not only with chronology but also with an understanding of what the people in that institution were thinking, what they were being taught, and how these ideas compare with present-day thought. The history commenced with the now famous account of what has been termed the “First Vision,” in which he told of the appearance to him, in 1820, of two heavenly personages. Describing the light, for example, Pratt wrote, As it drew nearer, it increased in brightness, and magnitude, so that, by the time that it reached the tops of the trees, the whole wilderness, for some distance around, was illuminated in a most glorious and brilliant manner. Walker wrote of hearing John Alger declare in “Fast meeting” that he had heard Joseph Smith relate the story of the vision, saying “that God touched his eyes with his finger and said, ‘Joseph this is my beloved Son, hear him.’ As soon as the Lord had touched his eyes with his finger he immediately saw the Saviour.” [24] The latter, of course, is only reminiscence, but together with the earlier narratives it demonstrates at least that a few people had this concept of the vision as it gradually took its place among the fundamental teachings of the Church. [16] George Q. Cannon, in Journal of Discourses, (London: Latter-day Saints’ Book depot, 1854–86), 24:340–41. Years later, he recalled the experience in these words: As I looked upon him and listened, I thought to myself that a man bearing such a wonderful testimony as he did, and having such a countenance as he possessed, could hardly be a false prophet. Hear Him!” The crux of the message from the Son was that he should join none of the churches of the time, for all of them were wrong. The story is an essential part of the first lesson given by Mormon missionaries to prospective converts, and its acceptance is necessary before baptism. [7] History of the Church of Jesus Christ of Latter-day Saints, ed. (Salt Lake City) After the difficult journey they greatly improved their land through wise forms of irrigation. . Writing on May 24, 1844, Neibaur said that Joseph Smith had told him that day of his early quest for religion. [5] When Parley P. Pratt converted John Taylor in 1836, the story he told him was of the angelic visitations connected with the Book of Mormon, of the priesthood restoration, and of the organization of the Church. Joseph Smith Jr. (December 23, 1805 – June 27, 1844) was an American religious leader and founder of Mormonism and the Latter Day Saint movement. The account published in the Pearl of Great Price in 1851 has become the standard account and is accepted by the Mormons as scripture. [9] For a transcription of the entire document, see Cheesman, “An Analysis of the Accounts,” appendix D. [10] Fawn M. Brodie, No Man Knows My History (New York: Knopf, 1946), 25. [20] For a copy of the Pratt story, see Cheesman, “An Analysis of the Accounts,” appendix C. [21] Orson Pratt, An Interesting Account of Several Remarkable Visions, and of the Late Discovery of Ancient American Records (Edinburgh: Ballantyne and Hughes, 1840), 5. As far as the vision is concerned, the only possible allusion to it is in section 1 of the Doctrine and Covenants, which reads, “Wherefore I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jr. and spake unto him from heaven, and gave him commandments; and also gave commandments to others, that they should proclaim these things unto the world.” The same statement is in the 1833 Book of Commandments, but most would agree that it hardly constitutes a direct reference to the First Vision. In this newspaper, Oliver Cowdery, who was second only to Joseph Smith in the early organization of the Church, published a series of letters dealing with the origin of the Church. Joseph was persecuted much of his adult life and was killed along with his brother Hyrum by a mob in Carthage, Illinois, on June 27, 1844. In 1893, Edward Stevenson published his reminiscences. 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