La Primera Visión de José Smith/Referencias publicadas

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Referencias publicadas a la primera visión de José Smith

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Pregunta: ¿Qué tan temprano fue la historia de la Primera Visión conocido entre los miembros de la Iglesia?

Las reclamaciones hechas por los críticos con respecto al conocimiento temprano de la Primera Visión

  • Se afirma que "no hay absolutamente ningún registro de una primera visión antes de 1832." [1]
  • Se afirma que no hay "ninguna referencia a la historia canónica 1838 Primera Visión en cualquier material publicado desde la década de 1830".
  • Se afirma que "No es una sola pieza de la literatura publicada (Mormón, no mormón, o anti-mormona) desde la década de 1830 menciona Smith tener una visión del Padre y el Hijo."
  • Si realmente ocurrió de José Smith Primera Visión, entonces ¿por qué no se han mencionado en los periódicos locales en el momento? Dado que no existe dicho registro, es la evidencia de que la visión no debe haber ocurrido en realidad?

Hay pruebas de que miembros de la Iglesia estaban al tanto de elementos de la historia Primera Visión ya en 1827

Varios comentaristas SUD - incluyendo un miembro del Quórum de los Doce Apóstoles - coinciden en que D & C 20:05 (parte de los artículos y Convenios de la Iglesia) es la referencia primeras publicaciones de la historia de la Primera Visión. [2] Los Artículos y Convenios de la Iglesia fueron presentados a la membresía de la iglesia y luego aparecen en el siguiente orden.

  • Hyrum M. Smith, Doctrine and Covenants Commentary (Liverpool: George F. Richards, 1919), 139.
  • Robert L. Millet y Kent P. Jackson, eds., Studies in Scripture, Volume 1: The Doctrine and Covenants (Salt Lake City: Deseret Book, 1989), 110–11.
  • Grant Underwood, “First Vision,” en Daniel H. Ludlow, ed., Encyclopedia of Mormonism (New York: Macmillan, 1992), 2:410.
  • Stephen E. Robinson y H. Dean Garrett, A Commentary on the Doctrine and Covenants (Salt Lake City: Deseret Book, 2000), 1:130.
  • Los Artículos y Convenios de la Iglesia son primero verbalmente presentado por José Smith para su aprobación en una conferencia de la Iglesia celebrada en Fayette, Nueva York el 09 de junio 1830 (véase Cannon y Cook, Far West Record, 1).La siguiente secuencia se encuentra en los Artículos y Convenios: (1) el perdón de los pecados, (2) el enredo en las vanidades del mundo, (3) la visita de un ángel con respecto al Libro de Mormón placas. Esta es exactamente la misma secuencia presentada en 1832 sin publicar la historia del Profeta y el perdón de los pecados viene durante el evento de la Primera Visión en ese documento.
  • Los artículos y Convenios de la Iglesia fueron leídas en voz alta por Oliver Cowdery durante una conferencia de la Iglesia en 26 de septiembre 1830 (véase Cannon y Cook, Far West Record, 3).
  • Los artículos y Convenios de la Iglesia fueron publicados en un periódico no SUD en Painesville, Ohio (Telegraph, 19 de abril 1831).
  • Los artículos y Convenios de la Iglesia fueron publicados en un periódico SUD en Independence, Missouri (Evening and Morning Star, vol. 1, no. 1, junio 1832).
  • Los artículos y Convenios de la Iglesia fueron publicados en un periódico SUD en Independence, Missouri (Evening and Morning Star, vol. 2, no. 13, junio 1833).
  • El Libro de Mandamientos—que contenía los Artículos y Convenios—fue publicado en julio 1833 en Independence, Missouri (chapter 24, verses 6-7, page 48).
  • 01 1835 Kirtland, Ohio reimpresión de un artículo en el Evening and Morning Star que contenga los "Artículos y Convenios" (reimpresión de Evening and Morning Star, vol. 1, no. 1, junio 1832, 2; reimpreso por Frederick G. Williams).
  • La primera edición de Doctrina y Convenios - que contenía los Artículos y Convenios - fue publicado en septiembre 1835 en Kirtland, Ohio (parte 2, sección 2, versículo 2, páginas 77-78).
  • 06 1836 Kirtland, Ohio reimpresión de un artículo en el Evening and Morning Star que contiene los "Artículos y Convenios" de la Iglesia (reimpresión de Evening and Morning Star, vol. 2, no. 1, junio 1833, 1; reimpreso por Oliver Cowdery).

{{:Los Papeles de José Smith: "El preámbulo histórico de la década de 1830 artículos y pactos, 'por ejemplo, parece hacer referencia a la visión de José Smith al hablar de un momento en el que "realmente se manifestó a este primer anciano, que había recibido la remisión de sus pecados'"}}

Pregunta: ¿Por qué los periódicos de Palmyra no se dieron cuenta de la Primera Visión de José Smith?

Los periódicos no habrían considerado un reclamo visionaria de un niño de 14 años de edad, al haber sido noticia

Esta afirmación de los críticos es realmente extraño. Somos aparentemente para creer que los periódicos de la zona considerarían una reclamación de un niño de 14 años de edad, como de interés periodístico. Sabemos que José ni siquiera decirle a su familia acerca de la visión en el momento en que se produjo-, cuando su madre le preguntó, lo único que le dijo fue que él había descubierto que el presbiterianismo no era cierto.

Joseph hizo, sin embargo, hacer mención de su visión de un predicador metodista. Según Richard Bushman, persecución percibida de José para contar su historia puede no haber sido porque en realidad se trataba de un reclamo único, sino más bien porque era muy común. Según Bushman,

Los clérigos de las iglesias principales sospechosos automáticamente cualquier informe visionario, cualquiera que sea su contenido ... El único mensaje aceptable del cielo era la seguridad del perdón y la promesa de la gracia. El informe de José de rechazo de todos los credos e iglesias de Dios habría sonado muy familiar para la evangélica metodista, quien repitió el punto convencional de que "todo eso había cesado con los apóstoles y que no habría nunca más de ellos."[3]


Pregunta: ¿Qué referencias a la Primera Visión existen en los documentos publicados desde la década de 1830?

Hay varias otras referencias importantes a la Primera Visión en los documentos publicados desde la década de 1830

1827

  • Una cuenta escépticos de Rev. John A. Clark mezcló nueve elementos de la historia Primera Visión, junto con la historia de la salida a luz del Libro de Mormón y dijo que todos ellos aprendió en el otoño de 1827 de Martin Harris (John A. Clark, Gleanings by the Way [Philadelphia: W. J. and J. K. Simmon, 1842],---).
  • Una cuenta hostil de alguien que conocía a José en 1827 informó:
Yo, Joseph Capron, conoció a Joseph Smith, padre, en el año del Señor de 1827 tienen, desde entonces, ha sido realmente un pueblo peculiar -. Gratos de los necios y lo maravilloso - a la vez adictos al vicio y las inmoralidades más groseras - en otro tiempo haciendo las más altas pretensiones de piedad y el coito sagrado con Dios Todopoderoso. La familia de Smith sostuvo Joseph Jr. en alta estima a causa de algún poder sobrenatural, que se suponía que debía poseer.[4]
Capron, obviamente, no le gustaba y desconfiaba de los Smiths, pero deja claro que hubo denuncias de interacción santa (es decir, "la comunicación" con)[5] "Almighty God."

1831

  • Misioneros mormones estaban enseñando que José Smith "había visto a Dios con frecuencia y personalmente" y recibió una comisión de Él para enseñar la verdadera religión(The Reflector, vol. 2, no. 13, 14 febrero 1831).[6]

1832

  • LDS misioneros enseñaban con respecto a José Smith: "Después de haber arrepentido de sus pecados, pero no se adjunta a sí mismo a cualquier parte de los cristianos, debido a las numerosas divisiones entre ellos, y estar en duda de lo que era su deber, recurrió [a ] la oración "(The Fredonia Censor, vol. 11, no. 50, 7 de marzo 1832).
  • En octubre de 1832, otro ministro protestante escribió a un amigo acerca de los Santos de los Últimos Días en su área: "Profesan cabo el inverso frecuente con ángeles, algunos van, si hemos de creer lo que dicen, hasta el tercer cielo, y conversar con el Señor Jesús cara a cara ".[7]

1833

  • Unos meses después, en marzo de 1833, el reverendo Taggart Richmond escribió una carta a un amigo ministerial, en relación con las actividades del mismo José Smith en Ohio: "La siguiente ocurrencia curioso ocurrió la semana pasada en Newburg [Ohio] a unos 6 kilómetros de este lugar [Cleveland]. Joe Smith el gran Mormonosity estaba allí y lo sostuvo delante, y entre otras cosas, les dijo que había visto a Jesús Cristo y los Apóstoles y conversado con ellos, y que podía hacer milagros. "[8] Aquí hay una clara referencia a Joseph Smith diciendo que había visto a Jesús Cristo. 'Conversaciones' de Joseph con los Apóstoles podrían ser una referencia a haber visto, hablado, y ha ordenado al sacerdocio por los primeros apóstoles Pedro, Santiago y Juan. Después de haber recibido ese sacerdocio a José Smith se ahora calificado para realizar curaciones, y otros "milagros".
  • Un periódico de Missouri contiene un artículo sobre una reunión masiva de los Santos de los Últimos Días en julio de 1833, y se refiere a los Santos "fingió revelaciones del cielo ... su relación personal con Dios y sus ángeles ... converse con Dios y sus ángeles ...."[9]
  • Philastus Hurlbut, después de su excomunión de la Iglesia en 1833, fue al este de Palmyra. Él no entrevistó a muchos de los que dijo haber conocido a José Smith antes de que la organización de la Iglesia. Entre los entrevistados fueron algunos que se fueron las declaraciones que nos dan más información sobre lo que el Profeta había estado reclamando en ese período temprano. El 3 de noviembre de 1833, Barton Stafford testificó que José había "profesado ser inspirado por el Señor para traducir el Libro de Mormón." Stafford afirmó haber conocido de ellos "hasta 1831 cuando salieron de este barrio." Cinco días más tarde, el noviembre 8, Joseph Capron testificó que José había hecho "las más altas pretensiones de piedad y el coito sagrado con Dios Todopoderoso."[10] En 1884 y 1885 Arthur B. Deming recoge declaraciones juradas en el área de Painesville, Ohio, con respecto a los primeros santos, y su recuerdo de Joseph Smith. Cornelius R. Stafford había nacido en Manchester, Nueva York, en 1813. Él testificó que José Smith "decía recibir revelaciones del Señor."[11]

1834

1835

1836

  • La referencia Primera Visión por William W. Phelps volvió a publicar como parte del himno # 26 en el primer himnario de los Saints—03 1836 (verEncyclopedia of Mormonism, 1176).

Cuando los fragmentos publicados de la historia de la Primera Visión desde la década de 1830 se comparan con el que aún no tiene publicada 1838 considerando, se hace evidente que la cuenta de las cosas del Profeta permaneció estable durante este período de tiempo y probablemente fue conocido entre una representación más amplia de la población LDS contemporáneo que ha sido reconocida con anterioridad.

1834 - "el 15 º año de su vida" [Cowdery]
1838 - "Yo estaba en este momento de mi decimoquinto año"
1834 - "Hubo un gran despertar, o la excitación en relieve en el tema de la religión" [Cowdery]
1838 - "había en el lugar donde vivíamos una agitación extraordinaria sobre el tema de la religión"
1834 - "la mente de nuestro hermano se convirtió despertó" [Cowdery]
1838 - "mi mente una seria reflexión"
1834 - "su madre, una hermana, y dos de sus hermanos naturales, fueron persuadidos a unirse con los presbiterianos" [Cowdery]
1838 - "Mi familia Padres fueron prosélitos a la fe presbiteriana"
1834 - "su espíritu no estaba en reposo día ni noche" [Cowdery]
1838 - "gran inquietud. . . dificultades extremas. . . mis ansiedades"
1832 - "no se adjunta a sí mismo a cualquier parte de los cristianos, debido a las numerosas divisiones entre ellos" [Misioneros]
1838 - "Me conservé apartado de todos estos grupos ";" no poca agitación y división"
1834 - "se le dijo que tenían razón, y todos los demás estaban equivocados" [Cowdery]
1838 - "quién tenía razón y quién estaba equivocado"
1834 - "una lucha general fue realizada por los protagonistas de las diferentes sectas" [Cowdery]
1838 - "sacerdote contendiendo con sacerdote"
1834 - "Se hicieron grandes adiciones a la Metodista, Presbiteriana, y las iglesias bautistas" [Cowdery]
1838 - "multitudes se unían a los diferentes partidos religiosos"
1835 - "el mundo en la oscuridad yacía" [Phelps]
1838 - "Llegué a la conclusión de que tendría que permanecer en tinieblas"
1835 - "buscó la mejor manera" [Phelps]
1838 - "Yo un día estaba leyendo la Epístola de Santiago"
1832 - "estando en duda lo que era su deber" [Misioneros]
1838 - "A menudo me decía a mí mismo, ¿qué se debe hacer?"
1832 - "recurrió [a] la oración" [Missionaries]
1838 - "Me arrodillé y empecé a elevar los deseos de mi corazón a Dios"
1831 - "había visto a Dios. . . personalmente" [Misioneros]
1838 - "Vi a dos personajes. . . Uno de ellos me habló llamándome por mi nombre, y dijo (señalando al otro) "Este es mi Hijo amado, oiga '"

He aquí, pues son varios los testimonios tempranos de amigable y fuentes no LDS, lo que confirma que José Smith y / o los misioneros estaban hablando de José conversando con Jesús Cristo, los ángeles, apóstoles (Pedro, Santiago y Juan?), Y "Dios Todopoderoso ". Evidentemente los primeros santos estaban haciendo mucho más a hablar de estas cosas que los críticos quieren que sus lectores conocen.


Pregunta: ¿La membresía general de la Iglesia SUD no estaba familiarizada con la historia de la Primera Visión sino hasta fines del siglo diecinueve?

  NEEDS TRANSLATION  


Latter-day Saints the world over knew about it, in detail, throughout the lifetimes of both Joseph Smith and Brigham Young

It has been claimed that, “Before the death of Brigham Young in 1877 the first vision was seldom mentioned in Mormon publications.” However, the First Vision story was never the garbled and evolving tale that critics of the Church want to make it out to be. Latter-day Saints the world over knew about it, in detail, throughout the lifetimes of both Joseph Smith and Brigham Young. They became aware of it by reading LDS books, LDS newspapers, LDS pamphlets, and LDS educational primers.

This charge has been repeatedly made by succeeding generations of anti-Mormons in their written communications, during lectures, and on the printed page. But the continual parroting of an argument does not somehow make it true. A survey of the historical record demonstrates beyond any conceivable doubt that this claim is not accurate and cannot be defended by any of the detractors of Mormonism.

President Brigham Young died on 29 August 1877. It can be demonstrated through the construction of a timeline (which can be examined by clicking on the link inside the red box at the top of this page) that before President Young passed away the First Vision was mentioned in LDS publications on more than 70 occasions. And a look at the details of the retellings of the story during the relevant time period is instructive. The documents indicate that:

  • The story was related in a published LDS history by the Prophet Joseph Smith.
  • The story was rehearsed in LDS printed material by six members of the Quorum of the Twelve Apostles: Orson Pratt, John E. Page, Lorenzo Snow, John Taylor, Orson Hyde, and Franklin D. Richards.
  • The story was explained frequently to little children.
  • The story was told in the United States, England, Wales, Scotland, Italy, Denmark, Holland, South Africa, India, Germany, Sweden, Australia, Switzerland, and France.
  • The story was rehearsed in the English, German, Dutch, Swedish, Danish, Welsh, and French languages.
  • The story was told on a regular basis.
  • The story was expressed in consistent detail.

It should be noted that since the charge of "seldom" retellings in LDS literature is not accurate, it cannot be legitimately used to bolster the idea that confusion over the exact nature of the First Vision existed during President Brigham Young's administration. Nor can the unfounded notion be sustained that the official version of events did not get standardized until after President Young's death.


Pregunta: ¿Qué publicaciones mormonas entre 1840 y 1877 incluyen referencias a la Primera Visión de José Smith?

  NEEDS TRANSLATION  


This timeline demonstrates conclusively that Latter-day Saints were never left in the dark about the cause of the beginning of the dispensation of the fulness of times

Latter-day Saints can rest assured that the First Vision story is not the end product of a lengthy sorting-out process or a tale that grew taller over time. It is the same story known by earlier generations of the faithful.

The following timeline shows LDS publications that included the First Vision story over a 37 year period (1840-1877). This timeline demonstrates conclusively that Latter-day Saints were never left in the dark about the cause of the beginning of the dispensation of the fulness of times. They were well informed about it while the founding Prophet of the dispensation lived; they continued to be acquainted with it during the administration of his legitimate successor.

September 1840

Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840).
Edinburgh, Scotland.

1 / 15 December 1840

Slightly modified reprint of Oliver Cowdery’s incomplete rendition of the 1832 First Vision account and extra unwritten details (Times and Seasons, vol. 2, no. 3, 1 December 1840, 225–26; Times and Seasons, vol. 2, no. 4, 15 December 1840, 241).
Nauvoo, Illinois.

1841

First American edition of An Interesting Account of Several Remarkable Visions (expanded to 36 pages) [New York: Joseph W. Harrison, 1841]
New York City, New York.

1841

Second American edition of An Interesting Account of Several Remarkable Visions [New York: Joseph W. Harrison, 1841]
New York City, New York.

1 March 1842

The Wentworth Letter First Vision recital is published (Times and Seasons, vol. 3, no. 9, 1 March 1842, 706–707).
Nauvoo, Illinois.

1 April 1842

The official History of the Church recital: Part 1 (Times and Seasons, vol. 3, no. 11, 1 April 1842, 748–49).
Nauvoo, Illinois.

15 April 1842

The official History of the Church recital: Part 2 (Times and Seasons, vol. 3, no. 12, 15 April 1842, 753).
Nauvoo, Illinois.

June 1842

The official History of the Church recital is reprinted (Millennial Star, vol. 3, no. 2, June 1842, 22–23) [“From the ‘Times and Seasons’”]
England.

1842

Third American edition of An Interesting Account of Several Remarkable Visions [New York: Joseph W. Harrison, 1842]
New York City, New York.

1842

Orson Hyde, A Cry in the Wilderness (Frankfurt, Germany: Orson Hyde, 1842).
Frankfurt, Germany.

February 1844

The Wentworth Letter account is reprinted (John E. Page and Lucien R. Foster publish a pamphlet entitled Correspondence Between Joseph Smith, the Prophet, and Col. John Wentworth, Editor of “The Chicago Democrat,” and Member of Congress from Illinois [New York City: Joseph W. Harrison, 1844], 3-6).
New York City, New York.

1 January 1845

Elder Parley P. Pratt issues a proclamation to the eastern states Saints: “The people did not choose that great modern apostle and prophet, Joseph Smith, but God chose him in the usual way that He has chosen others before him, viz., by open vision, and by His own voice from the heavens. He it was that called him” (Millennial Star, vol. 5, no. 10, March 1845, 150).
New York City, New York.
England.

July 1846

Dan Jones’ Welsh publication Prophet of the Jubilee reprints a modified version of the First Vision account found in Orson Pratt’s An Interesting Account of Several Remarkable Visions. (Ronald D. Dennis, trans. and ed., Prophet of the Jubilee [Provo, UT: BYU Religious Studies Center, 1997], 17-19).
Wales.

December 1848

A truncated version of An Interesting Account of Several Remarkable Visions (16 pages) is published.
Liverpool, England.

15 October 1849

Elder Orson Pratt quotes from the History of the Church First Vision account in part 2 of “Are the Father and the Son Two Distinct Persons?” (Millennial Star, vol. 11, no. 20, 15 October 1849, 310).
England.

1 August 1850

Elder John Taylor sends a First Vision account to a non-LDS journal and it is reprinted in an LDS newspaper (Millennial Star, vol. 12, no. 15, 1 August 1850, 235–37).
England.

6 September 1850

Elder Lorenzo Snow publishes a short account of the First Vision in a missionary tract called The Voice of Joseph.
LaTour, Italy.

October 1850

Elder John Taylor expands the letter he sent to the August 1850 Millennial Star and published it in pamphlet form in the French language. (Peter Crawley, Bibliography, 2:167).
France

4 November 1850

Elder Lorenzo Snow’s missionary tract called The Voice of Joseph is to be translated into French (Millennial Star, vol. 12, no. 24, 15 December 1850, 370).
France.

15 December 1850

Orson Pratt, Divine Authenticity of the Book of Mormon, No. 4: Evidences of the Book of Mormon and Bible Compared (Liverpool, England: R. James, 1850), points #10–11. Quotation of the official History of the Church First Vision account.
Liverpool, England.

Early 1851

Orson Pratt, A Series of Pamphlets (Liverpool, England: R. James, 1851). This collection includes "Divine Authenticity of the Book of Mormon #4" and "An Interesting Account of Several Remarkable Visions".
Liverpool, England.

6 February 1851

Lorenzo Snow informs Orson Hyde in a letter that his missionary tract called The Voice of Joseph is circulating in Italy and Switzerland (Eliza R. Snow, Biography and Family Record of Lorenzo Snow [Salt Lake City: Deseret News Press, 1884], 176).
Geneva, Switzerland.
Italy.

15 July 1851

Elder Franklin D. Richards publishes the first edition of the Pearl of Great Price. It contains the official History of the Church First Vision account (Millennial Star, vol. 13, no. 14, 15 July 1851, 216-17).
Liverpool, England.

15 August 1851

Lorenzo Snow informs Franklin D. Richards that his missionary tract called The Voice of Joseph will be issued in a second edition (Millennial Star, vol. 13, no. 16, 15 August 1851, 252-53).

1851

Orson Pratt, An Interesting Account of Several Remarkable Visions (Sydney, Australia: Albert Mason, 1851); first Australian edition (derived from the American 3rd edition).
Sydney, Australia.

1851

An Interesting Account of Several Remarkable Visions is published in the Danish language (Andrew Jenson, “An Epitome of the History of the Church of Jesus Christ of Latter-day Saints,” in Worlds Fair Ecclesiastical History of Utah (Salt Lake City, UT: George Q. Cannon and Sons Co., 1893), 15; Andrew Jenson, History of the Scandinavian Mission [Salt Lake City: Deseret News Press, 1927], 30–31).
Denmark.

1851

Lorenzo Snow’s pamphlet called The Voice of Joseph is printed in the French language. (Lorenzo Snow, Le Voix de Joseph [Turin : Imprimerie Ferrero et Franco, 1851]).

1851

Orson Pratt’s Divine Authenticity of the Book of Mormon is reprinted.
Liverpool, England.

1851

Lorenzo Snow's pamphlet The Voice of Joseph is reprinted inside the book: Lorenzo Snow, The Italian Mission (London: W. Aubrey, 1851), 13-14.
London.

1 May 1852

Lorenzo Snow informs Samuel W. Richards in a letter from Malta that another edition of his missionary tract called The Voice of Joseph (revised from the Italian printing) has been published (Eliza R. Snow, Biography and Family Record of Lorenzo Snow [Salt Lake City: Deseret News Press, 1884], 215–16). [see Millennial Star, vol. 14, no. 15, 5 June 1852, 236]
Italy.

15 May 1852

The Prophet's 9 November 1835 recital of the First Vision is printed in a newspaper (Deseret News, 15 May 1852).
Salt Lake City, Utah.

15 May 1852

Notice is given that An Interesting Account of Several Remarkable Visions will be published in India (Eliza R. Snow, Biography and Family Record of Lorenzo Snow [Salt Lake City: Deseret News Press, 1884], 220).
India.

July 1852

A second printing of An Interesting Account of Several Remarkable Visions is released in Australia. (R. Lanier Britsch, Unto the Islands of the Sea: A History of the Latter-day Saints in the Pacific [Salt Lake City: Deseret Book, 1986], 196–97, citing Andrew Jenson, Manuscript History of the Australian Mission, April 1855).
Sydney, Australia.

27 November 1852

A Welsh edition of the Pearl of Great Price is published by John Silvanus Davis (Millennial Star, vol. 14, no. 40, 27 November 1852, 634).
Wales.

27 November 1852

Another English printing of Lorenzo Snow’s missionary tract call The Voice of Joseph is issued (Millennial Star, vol. 14, no. 40, 27 November 1852, 635). [Liverpool, England: S. W. Richards, 1852]
Liverpool, England.

1852

Orson Pratt, A Series of Pamphlets (Liverpool, England: Franklin D. Richards, 1852); includes Remarkable Visions and Divine Authenticity of the Book of Mormon.
Liverpool, England.

1852

Elder Franklin D. Richards publishes an 88-page supplement to volume 14 of the Millennial Star which includes the official History of the Church First Vision account (See Howard C. Searle, “Authorship of the History of Joseph Smith: a Review Essay,” Brigham Young University Studies, vol. 21, no. 1, Winter 1981, 101-22).
Liverpool, England.

1852

John Taylor's French pamphlet with the First Vision account is reissued. (Chad Flake, Bibliography).
France.

13 April 1853

Orson Pratt’s Divine Authenticity of the Book of Mormon, No. 4 is printed in the Scandinavian mission (Millennial Star, vol. 15, no. 20, 14 May 1853, 315).
Scandinavia.

19 November 1853

John Jaques publishes some First Vision information that will eventually become part of chapter 3 of his Catechism for Children. He also cites the official History of the Church account that was reprinted in the supplement to volume 14 of the Millennial Star. (Millennial Star, vol. 15, no. 47, 19 November 1853, 759).
Liverpool, England.

1853

Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and his Progenitors for Many Generations (Liverpool, England: Published for Orson Pratt by S. W. Richards 1853), 75. Quotation of the official History of the Church First Vision account. [Date of sale for this book can be found in Millennial Star, vol. 15, no. ---, 15 October 1853, 682]
Liverpool, England.

1853

Orson Pratt’s Divine Authenticity of the Book of Mormon is reprinted.
Liverpool, England.

1853

Elder Orson Pratt’s Divine Authenticity of the Book of Mormon is translated into the Danish language.

16 November 1854

Lucy Mack Smith’s autobiography is advertised for sale in Utah. It contains the official History of the Church First Vision account (Deseret News, 16 November 1864).
Salt Lake City, Utah.

1854

John Jaques, Catechism For Children: Exhibiting the Prominent Doctrines of The Church of Jesus Christ of Latter-day Saints (Liverpool, England: Franklin D. Richards, 1854), 12, 76–77.
Liverpool, England.

31 March 1855

Elder Franklin D. Richards is informed that The Voice of Joseph missionary tract has been issued in the Dutch language in South Africa (Millennial Star, vol. 17, no. 36, 8 September 1855, 572).
South Africa.

15 August 1855

The Wentworth Letter account of the First Vision is published in a Utah newspaper (Deseret News, vol. 5, no. 23, 15 August 1855, 1).
Salt Lake City, Utah.

5 September 1855

Elder George A. Smith publishes a short history of the Church that includes the First Vision story (Deseret News, vol. 5, no. 26, 5 September 1855, 2).
Salt Lake City, Utah.

1855

John Jaques’ Catechism for Children is reprinted in the English language.
Liverpool, England.

1856

An Interesting Account of Several Remarkable Visions is published in the Swedish language (Andrew Jenson, “An Epitome of the History of the Church of Jesus Christ of Latter-day Saints,” in Worlds Fair Ecclesiastical History of Utah (Salt Lake City, UT: George Q. Cannon and Sons Co., 1893), 15; Andrew Jenson, History of the Scandinavian Mission [Salt Lake City: Deseret News Press, 1927, 30–31).
Sweden.

21 February 1857

The Wentworth Letter is published in an article entitled “Joseph Smith History” (Millennial Star, vol. 19, no. 8, 21 February 1857, 117).
England.

1857

Franklin D. Richards, A Compendium of the Faith and Doctrines of the Church of Jesus Christ of Latter-day Saints (Liverpool, England: Orson Pratt, 1857), 152, 221.
Liverpool, England.

1857

Orson Pratt’s Divine Authenticity of the Book of Mormon is reprinted in the English language.
Liverpool, England.

1857

Orson Pratt’s Divine Authenticity of the Book of Mormon is published in the Danish language.
Copenhagen, Denmark.

1860

Orson Pratt’s Divine Authenticity of the Book of Mormon is reprinted in English.
Liverpool, England.

1860

John Jaques’ Catechism for Children is printed in the Danish language.

6 August 1862

Elder George A. Smith’s short history of the Church is reprinted (Deseret News, vol. 12, no. 6, 6 August 1862, 2).
Salt Lake City, Utah.

1 / 15 January 1866

Elder George Q. Cannon provides the young people of the Church with a recital of the First Vision which draws information from the official History of the Church account, the Wentworth Letter, and An Interesting Account of Several Remarkable Visions (see Juvenile Instructor, vol. 1, no. 1, 1 January 1866, 1; Juvenile Instructor, vol. 1, no. 2, 15 January 1866, 5).
Salt Lake City, Utah.

1 October 1866

George Q. Cannon posed two catechism questions for children regarding the First Vision (Juvenile Instructor, vol. 1, no. 19, 1 October 1866, 75).
Salt Lake City, Utah.

15 November 1866

George Q. Cannon published the two First Vision catechism questions along with their answers (Juvenile Instructor, vol. 1, no. 22, 15 November 1866, 87).
Salt Lake City, Utah.

1869

E. L. Sloan, comp., The Salt Lake City Directory and Business Guide for 1869 (Salt Lake City: E. L. Sloan, 1869), 56.

July 1869

George A. Smith cites the Wentworth Letter First Vision account (George A. Smith, The Rise, Progress and Travels of The Church of Jesus Christ of Latter-day Saints [Salt Lake City; Deseret News Office, 1869], ---).
Salt Lake City, Utah.

October 1870

John Jaques’ Catechism for Children is republished in the English language.
Salt Lake City, Utah. [Announcement of impending sale given in the Deseret News Weekly, vol. 19, no. 36, 12 October 1870, 413]

1870

John Jaques’ Catechism for Children is republished in the English language.
Liverpool, England.

15 June 1871

Republication of Orson Pratt’s [Journal of Discourses, 14:140–42] First Vision discourse (Skandinaviens Stjerne, vol. 20, no. 18, 15 June 1871, 273–79, 282–83 / from the Deseret News).
Copenhagen, Denmark.

Fall 1871

Sybren Van Dyk (mission president) collaborated with Johannes H. Heman to translate John Jaques’ Catechism for Children and then published it in Holland (Andrew Jenson, LDS Biographical Encyclopedia, 4:358–59).
Holland.

1 February 1872

Republication of Orson Pratt’s [Journal of Discourses, 14:261-62] First Vision discourse (Skandinaviens Stjerne, vol. 21, no. 9, 1 February 1872, 129–36; 145–49 / from the Deseret News, vol. 20, no. 46, 20 December 1871, 537-38]
Copenhagen, Denmark.

1872

John Jaques’ Catechism for Children is republished in the English language.
Salt Lake City, Utah.

1872

George A. Smith cites the Wentworth Letter First Vision account (George A. Smith, The Rise, Progress and Travels of The Church of Jesus Christ of Latter-day Saints, rev. ed. [Salt Lake City: Deseret Publishing, 1872], 37-38).
Salt Lake City: Utah.

1872

John Jaques’ Catechism for Children is published in the German language.
Bern.

1873

George A. Smith cites the Wentworth Letter First Vision account (George A. Smith, The Rise, Progress and Travels of The Church of Jesus Christ of Latter-day Saints, rev. ed. [Liverpool, England: -----, 1873], 37).
Liverpool, England.

1873

John Jaques’ Catechism for Children is republished in the English language.
Liverpool, England.

1873

John Jaques’ Catechism for Children is published in the Swedish language.
Sweden.

4 October 1876

Orson Pratt “History and Doctrines of the Latter-day Saints” (article written for the Universal Cylopedia in December 1874). Printed in the Deseret News, vol. 25, no. 36, 4 October 1876, 562; Millennial Star, vol. 38, no. 43, 23 October 1876, 673–77.
Salt Lake City, Utah.

11 October 1876

Publication of Orson Pratt’s 8 October 1876 [Journal of Discourses, ---] First Vision remarks (Deseret News, vol. 25, no. ---, 11 October 1876, 585; Millennial Star, vol. 38, no. 46, 13 November 1876, 721).
Salt Lake City, Utah.
England.

4 July 1877

Andrew Jenson publishes the First Vision story in the Danish-Norwegian language (Andrew Jenson, Autobiography of Andrew Jenson [Salt Lake City: Deseret News Press, 1938], 102–103).
Salt Lake City, Utah.


Pregunta: ¿Hay alguna mención de la Primera Visión en la literatura no mormona antes de 1843?

  NEEDS TRANSLATION  


There are a number of reports in non-Latter-day Saint source which allude to the First Vision having occurred

The historical record supports the claim that the First Vision was mentioned in non-Mormon literature prior to 1843:

  • Report in a non-LDS newspaper of Mormon missionaries teaching that Joseph Smith had seen God personally and received a commission from Him to teach true religion (The Reflector, vol. 2, no. 13, 14 February 1831).
  • The “Articles and Covenants” of the Church - which contained a reference to something that happened during the First Vision - were published in a non-LDS newspaper (Telegraph, 19 April 1831).
  • Report in a non-LDS newspaper that Mormon missionaries were teaching at least six of the beginning elements of the First Vision story (Fredonia Censor, vol. 11, no. 50, 7 March 1832).
  • In April 1841 the British publication Athenæum (a literary weekly) reprinted material from Orson Pratt’s Interesting Account pamphlet.
  • A non-LDS newspaper printed the first elements of the First Vision story. They were first reported in the Congregational Observer [Hartford and New Haven, Connecticut] and then reprinted in the Peoria Register and North-Western Gazetteer, vol. 5, no. 23, 3 September 1841.
  • First Vision story elements from Orson Pratt's 1840 pamphlet were reprinted in The Museum of Foreign Literature, Science, and Art, vol. 14 (new series), no. 42, July 1841, 370. Philadelphia: E. Littell and Co. (copied from the 1841 Athenæum article called “The Book of Mormon and the Mormonites”).
  • When the Rev. John A. Clark published his autobiography he mixed nine First Vision story elements together with the story of the coming forth of the Book of Mormon and said that he learned them all in the Fall of 1827 from Martin Harris (John A. Clark, Gleanings by the Way [Philadelphia: W. J. and J. K. Simmon, 1842],---).
  • A non-LDS college professor published the beginning story elements of the First Vision (Jonathan B. Turner, Mormonism in All Ages [New York: Platt and Peters, 1842], 14).

The majority of these reports are garbled, fragmentary, and out of proper context but this evidence still shows that the claim being made in the source cited above is not accurate.


Pregunta: Si la historia de la Primera Visión fuera conocida por el público antes de 1840, ¿los anti-mormones "seguramente" la habrían aprovechado como evidencia de la impostura de José Smith?

  NEEDS TRANSLATION  


The claim that critics of Joseph would have used the vision accounts is negated by the following evidence

  • Daniel P. Kidder, Mormonism and the Mormons (New York City: Lane and Sandford, 1842), 334. The appendix heading explains that the author was drawing material from the January through June editions of the 1842 Times and Seasons (two separate First Vision stories were found in the March and April editions). Joseph Smith, as editor of the Times and Seasons, Kidder said, “commenced publishing his autobiography. It is, however, nothing but the old story about the plates and the angel, with a few emendations to save appearances.”
  • Quincy Whig, vol. 4, no. 46, 12 March 1842 – Acknowledgment that the “Wentworth Letter” had recently been published in the Times and Seasons on 1 March 1842. No mention is made of the First Vision story.
  • The Morning Chronicle, vol. 1, no. 190, 24 March 1842 [Pittsburgh] – quotes from the “Wentworth Letter” directly before and after the First Vision material but completely ignores the story (focuses on Joseph Smith’s birthday and the Book of Mormon instead).
  • John Hayward, The Book of Religions (Boston: John Hayward, 1842), 260-65, 271. This author indicates that he has possession of the Wentworth Letter and says, "we . . . are now enabled to tell [the] story [of the Latter-day Saints] in their own words." But he paraphrases the material about Joseph Smith's birth and background, completely skips over the First Vision story, provides lengthy quotes about the angel and the plates and even includes the Articles of Faith.

This is clear evidence that even if an anti-Mormon had multiple authoritative, unambiguous, printed copies of the First Vision story sitting right in front of them they would NOT necessarily seize upon it as evidence of an imposture. Some of them simply did NOT pay close attention to what Joseph Smith was saying openly.

Hugh Nibley pointed out years ago that anti-Mormon authors often went to great lengths to distort, ignore, or omit Joseph's telling of the visit of the Father and the Son.[12]

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Notas

  1. Jeremy Runnells, Letter to a CES Director. www.cesletter.com
  2. Ver Hyrum M. Smith, Doctrine and Covenants Commentary (Liverpool: George F. Richards, 1919), 139; Robert L. Millet y Kent P. Jackson, eds., Studies in Scripture, Volume 1: The Doctrine and Covenants (Salt Lake City: Deseret Book, 1989), 110–11; Grant Underwood, “First Vision,” en Daniel H. Ludlow, ed., Encyclopedia of Mormonism (New York: Macmillan, 1992), 2:410; Stephen E. Robinson y H. Dean Garrett, A Commentary on the Doctrine and Covenants (Salt Lake City: Deseret Book, 2000), 1:130.
  3. Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 41.
  4. Joseph Capron declaración jurada, 08 de noviembre 1833; en Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 258-259. (Affidavits examined)
  5. Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "intercourse." defines the term as simply "[1] Communication....[2] Silent communication or exchange."
  6. En cuanto a la referencia en el Palmyra Reflector, Richard Abanes, en su obra anti-mormona Convertirse en Dioses, declara audazmente en el cuerpo principal de su texto en la página 34 que "ni una sola pieza de la literatura publicada" menciona la Primera Visión, sin embargo, en una nota al final en la parte posterior del libro en la página 338 reconoce este relato periodístico. Él intenta descartar esta afirmando que la referencia es "vaga", aunque reconoce que "ya en 1831 Smith fuerza' se han empezado a decir en privado selectas personas que tuvo en algún momento visto a Dios."
  7. Rev. B. Pixley, Christian Watchman, Independence Mo., 12 de octubre 1832; en Among the Mormons. Historic Accounts by Contemporary Observers, Editado por William Mulder y A. Russell Mortensen (New York: Alfred A. Knopf, 1958): 74. Este artículo de Pixley fue reimpreso en Independent Messenger (Boston, Mass.) de 29 de noviembre 1832; también en Missouri Intelligencer (Columbia, Mo.), y el American Eagle (Westfield, New York). Citado también en Hyrum Andrus, Joseph Smith, The Man and The Seer (Salt Lake City: Deseret Book Company, 1960), 68, nota 46. No está claro lo que el Rev. Pixley se refería a por el comentario sobre el tercer cielo, aunque puede referirse a la visión de los tres grados de gloria [DC 76:],que se habían recibido 02 1832, y publicado en julio en la Evening and Morning Star, en Kirtland, Ohio. El versículo 20 indica que "vimos la gloria del Hijo, a la diestra del Padre ...."
  8. Richmond Taggart al Reverendo Jonathan Goings, 02 de marzo 1833, 2, Jonathon Goings Papers, American Baptist Historical Society, Rochester, New York, citado en Hurlbut. Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:205. Ver también Gregory A. Prince, Power from on High: The Development of Mormon Priesthood (Salt Lake City: Signature Books, 1995), 8.
  9. Missouri Intelligencer (10 de agosto 1833); citado en John A. Widtsoe, Evidences and Reconciliations: Aids to Faith in a Modern Day, arranged by G. Homer Durham (Salt Lake City: Bookcraft, 1960), 337. GL direct link
  10. Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:22, 24. Original en Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 251&ndash 252, and 258–260, respectivamente. (Affidavits examined)
  11. Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:107. Original en Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 3.
  12. See, for example, "Censoring the Joseph Smith Story," in Hugh W. Nibley, Tinkling Cymbals and Sounding Brass: The Art of Telling Tales About Joseph Smith and Brigham Young (Vol. 11 of the Collected Works of Hugh Nibley), edited by David J. Whittaker, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1991),55–96. ISBN 0875795161. GL direct link GL direct link