002 What’s Unique About Joseph Smith’s 1835 and 1838 Accounts of His First Vision?
Mar 14, 2023
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Joseph Smith, the founder of the Latter Day Saint movement, delves into his two accounts of the First Vision, sharing his unique experiences with a Jewish visitor in 1835 and the official narrative penned in 1838. He explores how cultural influences shaped these accounts, particularly a controversial statement regarding Christian sects. Smith also reflects on the intense opposition faced during these revelations and the significance of personal testimony in navigating faith, truth, and divine guidance amid persecution.
Joseph Smith tailored his First Vision account in 1835 to resonate with a Jewish minister, emphasizing theological commonalities between faiths.
The context of severe persecution during 1838 influenced Smith’s official history to serve as a defensive narrative for his church.
The controversial claim that Christian creeds were an abomination reflects Joseph's critique of spiritual limitations rather than a condemnation of Christianity itself.
Deep dives
The Influence of Audience on Narrative
Joseph Smith’s recounting of his First Vision to a self-identified Jewish minister in 1835 illustrates how the audience impacted the details and context of his narrative. Believing he was conversing with a Jewish figure, Joseph tailored his account to resonate with this background, consequently incorporating religious generalities that both Jews and Christians could understand. This strategic adaptation included Old Testament imagery, such as references to a pillar of fire, enhancing the relatability and significance of his experience according to the Jewish tradition. Additionally, he omitted personal feelings or motivations that characterized earlier accounts, instead focusing on broader themes relevant to a Jewish listener, demonstrating how context can shape storytelling.
Context of Persecution in Historical Accounts
The historical backdrop of Joseph Smith’s accounts reveals a strong theme of persecution that influenced his narrative choices, especially in the 1838 official history. The severe circumstances he faced, including threats and hostility from apostates and other Christians, drove him to present a detailed defense of his experiences and doctrines. This context motivated him to clarify misunderstandings about the church and his role as a prophet, aiming to diminish the resulting persecution by providing a meticulous recounting of the First Vision. Joseph’s writing during a time of turmoil underscores the necessity for a clear historical record that aligns with the church's evolving narrative.
The Evolution of the First Vision Accounts
Joseph Smith produced several accounts of the First Vision over time, with each reflecting different contexts and emphases influenced by his life experiences and audience. The 1832 account was deeply personal, focusing on his feelings of guilt and forgiveness, while the 1835 version, presented in the presence of a Jewish minister, highlighted theological points relevant to that background. By 1838, as he faced significant external persecution, his narrative became more structured and factual, emphasizing details that would resonate with skeptics. This evolution underscores how each retelling of the First Vision served specific purposes, catering to his own spiritual journey and the needs of the community.
The Significance of Creeds and Doctrine
A pivotal moment in the First Vision narrative involves the Lord's declaration to Joseph that all existing Christian creeds were an abomination, which has sparked much debate regarding its interpretation. This assertion can be understood not as a blanket condemnation of Christianity but rather as a critique of the hypocrisy and limitations inherent in creedal beliefs that Joseph felt restricted spiritual growth. Joseph’s subsequent teachings underscored the importance of embracing all truth without being confined by man-made doctrines, promoting a broader search for understanding God. This fundamental belief is reflective of the Latter-day Saint perspective that encourages openness to ongoing revelation and the understanding that divine truth extends beyond established creeds.
The Process of Revelation and Personal Testimony
Central to Joseph Smith's account of the First Vision is the emphasis on personal revelation as a means for individuals to discern truth for themselves. His narrative not only recounts his miraculous experience but also provides a template for others seeking divine guidance, reinforcing the principle that anyone can receive answers from God through sincere prayer. Joseph's declaration of having learned for himself the truth about various churches exemplifies the journey of faith that he encourages others to pursue. This model of personal testimony remains a foundational element of the Latter-day Saint faith, inviting all to engage in their own search for truth and understanding through revelation.
In 1835, Joseph Smith shared his second recorded account of his First Vision with an eccentric visitor to Kirtland, Ohio who claimed to be a Jewish minister. How did this fact that Joseph believed he was speaking with a Jewish man shape and influence the details he chose to share and the language he used to tell about his experience? Also, three years later in 1838, after moving to Far West, Missouri in the aftermath of sever persecution in Ohio, Joseph began to record his official history with the help of several scribes, which begins with the account of his First Vision. What are the unique details of this account and why does it make sense to be the only “official” account of Joseph’s vision canonized in LDS scripture? And what are we to make of perhaps the most controversial line of this 1838 account where Jesus said of the Christian sects of the day that “they were all wrong” and “that all their creeds were an abomination” to him. What did this mean? And what did this NOT mean?
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