Changes

Historians have pointed out some problems that historical records of the time present to this account, in addition to the wrong age the account gives for Smith.

Historians have pointed out some problems that historical records of the time present to this account, in addition to the wrong age the account gives for Smith.

#The official account speaks of a revival in the area in 1820, while historical records indicated a revival in the area occurring between 1824 and 1825. Examination of the church role records for the year 1820 showed that the Baptist, Methodist, and Presbyterian churches showed either losses or only modest gains of a handful of people that year, not the massive numbers expected from a revival.<ref>H. Michael Marquardt and Wesley P. Walters, ''Inventing Mormonism: Tradition and the Historical Record'' (Salt Lake City: Smith Research Associates, 1994), pp. 17–25.</ref> In the 1824 revival, approximately 300 people joined the Presbyterian, Baptist, and Methodist churches.

#The official account speaks of a revival in the area in 1820, while historical records indicated a revival in the area occurring between 1824 and 1825. Examination of the church role records for the year 1820 showed that the Baptist, Methodist, and Presbyterian churches showed either losses or only modest gains of a handful of people that year, not the massive numbers expected from a revival.<ref>H. Michael Marquardt and Wesley P. Walters, ''Inventing Mormonism: Tradition and the Historical Record'' (Salt Lake City: Smith Research Associates, 1994), pp. 17–25.</ref> In the 1824 revival, approximately 300 people joined the Presbyterian, Baptist, and Methodist churches.

#There are no records from the period of 1820 to 1838 of Smith sharing this record with anyone, despite his stating that his relating the vision brought him “great persecution.” This lack of any attestation of any attestation from contemporary sources is pointed out not only by Fawn Brodie, an apostate who wrote an extensive history of early Mormonism,<ref>Fawn M. Brodie, ''No Man Knows My History'' (New York: Alfred A. Knopf, 1945 ed.), p. 24.</ref> but also by LDS scholar James Allen.<ref>James B. Allen, “The Significance of Joseph Smith’s ‘First Vision’ in Mormon Thought,” in ''Dialogue: A Journal of Mormon Thought'' (Autumn 1966): p. 33.</ref> Similarly, LDS scholar Steven C. Harper wrote, “There is no evidence in the historical record that Joseph Smith told anyone but the minister of his vision for at least a decade.”<ref>Steven C. Harper ''First Vision: Memory and Mormon Origins'' (Oxford: Oxford University Press, 2019), p. 11. This statement must be qualified by saying that the only record of recounting the vision to a minister comes from Smith’s later writings, not from any contemporary record.</ref>

#There are no records from the period of 1820 to 1838 of Smith sharing this record with anyone, despite his stating that his relating the vision brought him “great persecution.” This lack of any attestation from contemporary sources is pointed out not only by Fawn Brodie, an apostate who wrote an extensive history of early Mormonism,<ref>Fawn M. Brodie, ''No Man Knows My History'' (New York: Alfred A. Knopf, 1945 ed.), p. 24.</ref> but also by LDS scholar James Allen.<ref>James B. Allen, “The Significance of Joseph Smith’s ‘First Vision’ in Mormon Thought,” in ''Dialogue: A Journal of Mormon Thought'' (Autumn 1966): p. 33.</ref> Similarly, LDS scholar Steven C. Harper wrote, “There is no evidence in the historical record that Joseph Smith told anyone but the minister of his vision for at least a decade.”<ref>Steven C. Harper ''First Vision: Memory and Mormon Origins'' (Oxford: Oxford University Press, 2019), p. 11. This statement must be qualified by saying that the only record of recounting the vision to a minister comes from Smith’s later writings, not from any contemporary record.</ref>

#Smith was still involved in the occult practice of looking into a peep-stone in order to find hidden treasure in 1825; there had been no reformation in his life at this point.<ref>''Tiffany’s Monthly'', NY (August 1859), pp. 165–65.</ref>

#Smith was still involved in the occult practice of looking into a peep-stone in order to find hidden treasure in 1825; there had been no reformation in his life at this point.<ref>''Tiffany’s Monthly'', NY (August 1859), pp. 165–65.</ref>

#In March 1826, Smith was arrested in Bainbridge, New York and charged with being “a disorderly person and an impostor” because of his occult practices in looking for buried treasure. There are official court records of his conviction.<ref>Marquardt and Walters, ''Inventing Mormonism'', p. 70.</ref>

#In March 1826, Smith was arrested in Bainbridge, New York and charged with being “a disorderly person and an impostor” because of his occult practices in looking for buried treasure. There are official court records of his conviction.<ref>Marquardt and Walters, ''Inventing Mormonism'', p. 70.</ref>