He was rejected because of the literalness of his vision and a shift away from accepting such experiences that occurred in formal religions. Further, he was separated from the visionary culture of the day by a reluctance to speak of his visions and the life-changing effects of his revelations and the church he would establish. Soon, however, other accounts would immerge to shed greater light on the subject of the First Vision. Allen, James B.
Anderson, Richard L. Backman, Milton V. Bushman, Richard Lyman.
Cheesman, Paul. MA thesis.
God the Father and His Son, Jesus Christ, Appeared to the Boy Prophet
Brigham Young University, Dodge, Samuel Alonzo and Steven C. Harper, eds. Exploring the First Vision. Harper, Steven C. Harper, Steven and Brent L.
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The Mormon Channel. Hill, Marvin S. Jessee, Dean C. Jones, Christopher C. Lambert, Neal E. Porter, Larry C. Tanner, Jerald and Sandra Tanner. The Changing World of Mormonism , revised edition. That is a different statue. That one is the current flavor. I am looking for the one shown in the above article. I bought it last year from a company now out of biz. Thanks, though. You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account. You are commenting using your Facebook account.
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Evaluating Three Arguments Against Joseph Smith’s First Vision
The sinner, wallowing in the slough of innate depravity, becomes intensely aware of his wickedness. At about the age of twelve years my mind became seriously imprest with regard to the all importent concerns for the wellfare of my immortal… my mind become excedingly distressed for I became convicted of my Sins… and I felt to mourn for my own Sins and for the Sins of the world. I began to feel awful on account of my sins; I thought I should die and go to hell; I began to promise the Lord if he would spare me a little longer I would lead a better life.
The Church of Christ Temple Lot , a branch with adherents, rejects many of Smith's post revelations. Backman said that although "the tools of the historian" could neither verify nor challenge the First Vision, "records of the past can be examined to determine the reliability of Joseph's description regarding the historical setting. Maxwell wrote:. In our own time, Joseph Smith, the First Vision, and the Book of Mormon constitute stumbling blocks for many—around which they cannot get—unless they are meek enough to examine all the evidence at hand, not being exclusionary as a result of accumulated attitudes in a secular society.
Humbleness of mind is the initiator of expansiveness of mind.
9. Evaluating Three Arguments against Joseph Smith’s First Vision
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. From Wikipedia, the free encyclopedia. Main article: Early life of Joseph Smith. New emphasis on the First Vision successfully reframed the Latter-day Saints' necessary sense of otherness so that it fit safely within the politics of American religion. Unlike his teachings on plural marriage , Joseph Smith's First Vision placed his followers at odds only with other churches, not the state, and shifted the battle from issues of public morality to theological tenets.
Smith c , p. Taylor, who stated he had heard the story from Smith himself, said the personages were "the Lord" and "his Son Jesus". One account also said that "many other things did [the personage] say unto me which I cannot write at this time. 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.
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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. Smith, Sr. Bushman says, "The best barometer of the household's religious climate are seven dreams Joseph Sr.
Lucy wrote down five of them, calling them visions. Since no other member of the family gave an account of the dreams or even referred to them, and Lucy recorded them thirty years later, there is no way of testing the accuracy of her memory.
Joseph Smith, Sr. Ample evidence exists for both of these, even without the letters.
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For a discussion of Smith's money-digging activities by an academic LDS biographer, see Bushman , pp. Marvin Hill has written, "I am inclined to agree that the religious turmoil that Smith described which led to some family members joining the Presbyterians and to much sectarian bitterness does not fit well into the context detailed by Backman. Indicating that the angel had told Smith of the plates prior to the revival, Lucy added that for a long time after Alvin's death the family could not bear nay talk about the golden plates, for the subject had been one of great interest to him and any reference to the plates stirred sorrowful memories.
She said she attended the revival with hope of gaining solace for Alvin's loss. That kind of detail is just the sort that gives validity to Lucy's chronology. She would not have been likely to make up such a reaction for herself or the family nor mistake the time when it happened. I am persuaded that it was when Lucy joined the Presbyterians. Because the tax assessment of the Smiths' Manchester land rose in , critics argue that the Smiths completed their Manchester cabin in , which suggests an approximate date of for the First Vision.
In response, some Mormon apologists argue that in , the Smiths mistakenly constructed a cabin 59 feet north of the actual property line which would have been in Palmyra rather than Manchester and the increase in the property assessment was related to the completion of a wood frame home on the Manchester side of the Palmyra—Manchester township line. The latter interpretation would lend support for dating the First Vision to Ray , pp.
For a counter argument—that there was a second cabin on the Smith property in Manchester—see Vogel , pp. Vogel argues that based on archaeological and documentary evidence, the Manchester cabin was constructed prior to the Smiths' building of their frame home. However, the existence of the names of Joseph Sr.
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