Come, Follow Me, Jan 19, 2025, "I Saw a Pillar of Light" JS-H 1:1-26

Quotations Used In Lesson

A) “Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency and the Quorum of the Twelve Apostles  counsel together to establish doctrine that is consistently proclaimed in official Church publications.” (LDS Newsroom, Approaching Mormon Doctrine, 4 May 2007)

·       The article uses the term “core doctrine” to refer to those basic beliefs that are the foundation of our faith.

·         Elder David A. Bednar, stated that these (core doctrines) are “gospel doctrines [that] are eternal, do not change, and pertain to the eternal progression and exaltation of Heavenly Father’s sons and daughters.” (Bednar, Increase in Learning, p15)

B) “The Doctrine and Covenants. . . . is the only book in existence which bears the honor of a preface given by the Lord himself. . . . it was not written by Joseph Smith, but was dictated by Jesus Christ. . .” (Church History and Modern Revelation, 1:252)

C) President Brigham Young said that the Lord had watched over Joseph Smith’s ancestors for generations: “It was decreed in the counsels of eternity, long before the foundations of the earth were laid, that he, Joseph Smith, should be the man, in the last dispensation of this world, to bring forth the word of God to the people, and receive the fulness of the keys and power of the Priesthood of the Son of God. The Lord had his eyes upon him, and upon his father, and upon his father’s father, and upon their progenitors clear back to Abraham, and from Abraham to the flood, from the flood to Enoch, and from Enoch to Adam. He has watched that family and that blood as it has circulated from its fountain to the birth of that man.” (Teachings of Presidents of the Church: Brigham Young [1997], 96).

D) In an article published in the April 1996 Ensign, Richard L Anderson states: "We now know of nine contemporary reports from the Prophet himself or from those who personally heard him relate his first vision” they are:

·         (1) The Prophet’s handwritten description in 1832, an attempt to start a manuscript history of the Church;

·         (2) A Church secretary’s brief 1835 journal entry of Joseph talking with a visitor who called himself Joshua, the Jewish minister;

·         (3) The 1838 history published in 1842 and now in the Pearl of Great Price;

·         (4) Orson Pratt’s publication, the first publicly disseminated, of the Prophet’s vision in his Interesting Account of Several Remarkable Visions, issued in 1840 in Edinburgh, Scotland;

·         (5) Orson Hyde’s revision of Orson Pratt’s pamphlet, published in 1842 for German readers and adding some insights that may have come from his contact with Joseph Smith;

·         (6) The Wentworth Letter, created in response to editor John Wentworth’s inquiry and published by Joseph Smith in 1842 in Times and Seasons; this account adapted parts of Orson Pratt’s pamphlet;

·         (7) Levi Richards’s diary account about Joseph Smith preaching in the summer of 1843 and repeating the Lord’s first message to him that no church was His;

·         (8) A newspaper (New York Spectator) interview in the fall of 1843;

·         (9) Alexander Neibaur’s 1844 journal entry of a conversation at the Prophet’s house.” (Richard L Anderson, Joseph Smith’s Testimony of the First Vision, Ensign April 1996)

E) “Several apostates tormented the faithful members with lawsuits and threatened loss of property. Anti-Mormons added their part by boycotting, ostracizing, and denying employment to those who were true to the Prophet and the Church” (Church History in the Fulness of Times, 177).

·         “Ezra Booth, a former Methodist minister, was an influential apostate during this period [the early 1830s]. …

·         “… He published nine letters in the Ohio Star in Ravenna, from October 13 to December 8, 1831, detailing his objections to the Church.

·         “These letters … later became a major section of the first anti-Mormon book, … published in 1834”

·         “People gave many reasons for apostatizing. For example, Norman Brown left the Church because his horse died on the trip to Zion. Simonds Ryder denied Joseph’s inspiration when Ryder’s name was misspelled in his commission to preach. Others left the Church because they experienced economic difficulties.” (Church History in the Fulness of Times Student Manual, 2nd ed. [Church Educational System manual, 2003], 113–14).

F) This “unusual excitement” was part of what historians called “The Second Great Awakening (early to mid-1800s)”

·         The Second Great Awakening was a big religious revival in the early 19th century America. This movement, marked by emotional camp meetings and evangelical preaching, aimed to create a 'heaven on Earth'. It lead to the rise of the Baptists and Methodists. One gradual change which fully occurred at the end of the century: a movement toward directing services so that people were brought to a state of spiritual crisis instead of waiting on God to direct it.

·         In fact this entire region of New England was called the “Burned Over District” because of the prevalence of these revival meeting and the preaching of “Hell Fire and Damnation.”

G) Elder Orson Pratt in his 1840 account gives us additional insight:

“If he went to the religious denominations to seek information, each one pointed to its particular tenets, saying—'This is the way, walk ye in it;’ while, at the same time, the doctrines of each were, in many respects, in direct opposition to one another. It, also, occurred to his mind, that God was not the author of but one doctrine, and therefore could not acknowledge but one denomination as his church; and that such denomination must be a people, who believe, and teach, that one doctrine, (whatever it may be,) and build upon the same. He then reflected upon the immense number of doctrines, now, in the world, which had given rise to many hundreds of different denominations. The great question to be decided in his mind, was—if any one of these denominations be the Church of Christ, which one is it?”   (Orson Pratt, Interesting Account of Several Remarkable Visions, issued in 1840 in Edinburgh, Scotland; See also Joseph Smith Papers, Accounts of the First Vision)

H) Elder Orson Pratt provided us with some additional information about the pillar of light:

“And, while thus pouring out his soul, anxiously desiring an answer from God, he, at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be at a considerable distance. He continued praying, while the light appeared to be gradually descending towards him; and, 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. He expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but, perceiving that it did not produce that effect, he was encouraged with the hopes of being able to endure its presence.  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” (Orson Pratt, Interesting Account of Several Remarkable Visions, issued in 1840 in Edinburgh, Scotland; See also Joseph Smith Papers, Accounts of the First Vision)

I) This was not Joseph’s only concern. In his 1832 account he writes:

“My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith, and there was no society or denomination that was built upon the gospel of Jesus Christ as recorded in the New Testament. I felt to mourn for my own sins and for the sins of the world, . . .” (Joseph Smith Papers, Accounts of the First Vision, Circa Summer 1832 History)

J) From the 1832 account we read:

“I was filled with the spirit of God, and the Lord opened the heavens upon me and I saw the Lord.

“And he spake unto me, saying, ‘Joseph, my son, thy sins are forgiven thee. Go thy way, walk in my statutes, and keep my commandments. Behold, I am the Lord of glory. I was crucified for the world, that all those who believe on my name may have eternal life. Behold, the world lieth in sin at this time, and none doeth good, no, not one. They have turned aside from the gospel and keep not my commandments.’” (Joseph Smith Papers, Accounts of the First Vision, also JS History, ca. Summer 1832, pp. 1–3)

K) Elder Oaks wrote:

“When first communicated to mankind by prophets, the teachings we now have in the Bible were “plain and pure, and most precious and easy” to understand. . . . Even in the. . . . translated version we have today, the Bible language confirms that God the Father and his resurrected Son, Jesus Christ, are tangible, separate beings.

“In contrast, many Christians reject the idea of a tangible, personal God and a Godhead of three separate beings. They believe that God is a spirit and that the Godhead is only one God. . . . concepts identified by such non scriptural terms as “the incomprehensible mystery of God” and “the mystery of the Holy Trinity” are attributable to the ideas of Greek philosophy.

“The collision between. . . Greek philosophy and the simple, literal faith and practice of the earliest Christians produced sharp contentions that threatened to widen political divisions in the fragmenting Roman empire. This led Emperor Constantine to convene the first churchwide council in 325 A.D. The action of this council of Nicaea remains the most important single event after the death of the Apostles in formulating the modern Christian concept of deity. The Nicene Creed erased the idea of the separate being of Father and Son by defining God the Son as being of “one substance with the Father.”

“This “synthesis of Greek philosophy and Christian doctrine” lead to the loss of “the fulness of truth about the nature of God and the Godhead.” So by Joseph Smith’s time all of the sects taught of  “a Godhead of only one being and which describe that single being or God as “incomprehensible” and “without body, parts, or passions.”

“In the language of that philosophy, God the Father ceased to be a Father in any but an allegorical sense.” (Dallin H Oakes, April 1995 General Conference)

[I strongly encourage you to read Elder Oaks entire talk. It is filled with amazing information.]

L) With regard to these churches, President Boyd K. Packer of the Quorum of the Twelve Apostles explained:

“Now this is not to say that the churches, all of them, are without some truth. They have some truth—some of them very much of it. They have a form of godliness. Often the clergy and adherents are not without dedication, and many of them practice remarkably well the virtues of Christianity. They are, nonetheless, incomplete.” (“The Only True and Living Church,” Ensign, Dec. 1971, 40).

M) His brother William affirmed: “We all had the most implicit confidence in what he said. He was a truthful boy. Father and Mother believed him, why should not the children?” (J. W. Peterson, “Another Testimony: Statement of William Smith, Concerning Joseph, the Prophet,” Deseret Evening News, Jan. 20, 1894)

N) Elder Bruce R. McConkie of the Quorum of the Twelve Apostles wrote:

Why should so many religionists unite against an unknown youth of no renown or standing in the community? Would the whole sectarian world shiver and shake and call for a sword if some other unknown fourteen-year-old youth in an obscure frontier village should claim that he was visited by angels and that he saw the Lord? The problem when Joseph Smith announced such a claim was that it was true and that Lucifer knew of its verity.

… Is not the persecution itself a witness of the reality of the First Vision? Or if it were not true, would the worldly wise and the intellectual religionists today devote their talents and means to defaming Joseph Smith and the work that bears his imprint? What is it to anyone else what we believe unless they in their unbelief fear lest our doctrines are true and our practices may have divine approval?” (McConkie, A New Witness for the Articles of Faith [1985], 8–10).

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Note: Just before I left for our meetings today, I listened to a talk given by Elder Oaks in the April 1996 General Conference entitled "Joseph, The Man and the Prophet". I encourage you to take the time to read it.

Additional Information I Used In Preparing This Lesson

Many Other Things

President Ezra Taft Benson said that “at no time did Joseph reveal everything he learned in the First Vision” (The Teachings of Ezra Taft Benson [1988], 112). We do, however, learn from the Prophet Joseph Smith that during the First Vision he was told that “the fullness of the Gospel should at some future time be made known unto me” (Teachings of Presidents of the Church: Joseph Smith [2007], 438). In addition, he was told “many other things” that he was unable to write, and in the 1835 account he said that he saw many angels in his vision.

 

The Various Account of the First Vision

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1832 Account of the First Vision

Joseph Smith Papers, Accounts of the First Vision

Circa Summer 1832 History

“At about the age of twelve years, my mind became seriously impressed with regard to the all-important concerns for the welfare of my immortal soul, which led me to searching the scriptures—believing, as I was taught, that they contained the word of God and thus applying myself to them. My intimate acquaintance with those of different denominations led me to marvel exceedingly, for I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul.

“Thus, from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind, the contentions and divisions, the wickedness and abominations, and the darkness which pervaded the minds of mankind. My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith, and there was no society or denomination that was built upon the gospel of Jesus Christ as recorded in the New Testament. I felt to mourn for my own sins and for the sins of the world, for I learned in the scriptures that God was the same yesterday, today, and forever, that he was no respecter of persons, for he was God.

“For I looked upon the sun, the glorious luminary of the earth, and also the moon, rolling in their majesty through the heavens, and also the stars shining in their courses, and the earth also upon which I stood, and the beasts of the field, and the fowls of heaven, and the fish of the waters, and also man walking forth upon the face of the earth in majesty and in the strength of beauty, whose power and intelligence in governing the things which are so exceedingly great and marvelous, even in the likeness of him who created them. And when I considered upon these things, my heart exclaimed, “Well hath the wise man said, ‘It is a fool that saith in his heart, there is no God.’” My heart exclaimed, “All, all these bear testimony and bespeak an omnipotent and omnipresent power, a being who maketh laws and decreeth and bindeth all things in their bounds, who filleth eternity, who was and is and will be from all eternity to eternity.” And I considered all these things and that that being seeketh such to worship him as worship him in spirit and in truth.

“Therefore, I cried unto the Lord for mercy, for there was none else to whom I could go and obtain mercy. And the Lord heard my cry in the wilderness, and while in the attitude of calling upon the Lord, in the sixteenth year of my age, a pillar of light above the brightness of the sun at noonday came down from above and rested upon me. I was filled with the spirit of God, and the Lord opened the heavens upon me and I saw the Lord.

“And he spake unto me, saying, “Joseph, my son, thy sins are forgiven thee. Go thy way, walk in my statutes, and keep my commandments. Behold, I am the Lord of glory. I was crucified for the world, that all those who believe on my name may have eternal life. Behold, the world lieth in sin at this time, and none doeth good, no, not one. They have turned aside from the gospel and keep not my commandments. They draw near to me with their lips while their hearts are far from me. And mine anger is kindling against the inhabitants of the earth, to visit them according to their ungodliness and to bring to pass that which hath been spoken by the mouth of the prophets and apostles. Behold and lo, I come quickly, as it is written of me, in the cloud, clothed in the glory of my Father.”

“My soul was filled with love, and for many days I could rejoice with great joy. The Lord was with me, but I could find none that would believe the heavenly vision. Nevertheless, I pondered these things in my heart.

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1835 Account of the First Vision

Joseph Smith Papers, Accounts of the First Vision

Journal, 9–11 November 1835 • Monday–Wednesday

[The entry is longer but am just including information about the First Vision]

“Being wrought up in my mind respecting the subject of religion, and looking at the different systems taught the children of men, I knew not who was right or who was wrong. And considering it of the first importance that I should be right in matters that involve eternal consequences, being thus perplexed in mind I retired to the silent grove and bowed down before the Lord, under a realizing sense that he had said (if the Bible be true), “Ask, and you shall receive; knock, and it shall be opened; seek, and you shall find,” and again, “If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not.”

“Information was what I most desired at this time, and with a fixed determination to obtain it, I called upon the Lord for the first time in the place above stated. Or in other words, I made a fruitless attempt to pray; my tongue seemed to be swollen in my mouth, so that I could not utter. I heard a noise behind me, like some person walking towards me. I strove again to pray but could not. The noise of walking seemed to draw nearer. I sprung up on my feet and looked around but saw no person or thing that was calculated to produce the noise of walking.

“I kneeled again. My mouth was opened and my tongue liberated, and I called on the Lord in mighty prayer. A pillar of fire appeared above my head. It presently rested down upon me and filled me with joy unspeakable. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed. Another personage soon appeared, like unto the first. He said unto me, ‘Thy sins are forgiven thee.’ He testified unto me that Jesus Christ is the son of God. And I saw many angels in this vision. I was about fourteen years old when I received this first communication.”

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1835 Account of the First Vision

 

INTERESTING ACCOUNT of SEVERAL REMARKABLE VISIONS,

BY O. PRATT, minister of the gospel.

EDINBURGH:

PRINTED BY BALLANTYNE AND HUGHES,

MDCCCXL [1840]

“Mr Joseph Smith, jun., who made the following important discovery, was born in the town of Sharon, Windsor county, Vermont, on the 23d of December, a.d. 1805. When ten years old, his parents, with their family, moved to Palmyra, New York; in the vicinity of which he resided for about eleven years, the latter part in the town of Manchester. Cultivating the earth for a livelihood was his occupation, in which he employed the most of his time. His advantages, for acquiring literary knowledge, were exceedingly small; hence, his education was limited to a slight acquaintance with two or three of the common branches of learning. He could read without much difficulty, and write a very imperfect hand; and had a very limited understanding of the ground rules of arithmetic. These were his highest and only attainments; while the rest of those branches, so universally taught in the common schools throughout the United States, were entirely unknown to him. When somewhere about fourteen or fifteen years old, he began seriously to reflect upon the necessity of being prepared for a future state of existence: but how, or in what way, to prepare himself, was a question, as yet, undetermined in his own mind: he perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same. He saw, that if he understood not the [p. [3]] way, it would be impossible to walk in it, except by chance; and the thought of resting his hopes of eternal life upon chance, or uncertainties, was more than he could endure. If he went to the religious denominations to seek information, each one pointed to its particular tenets, saying—“This is the way, walk ye in it;” while, at the same time, the doctrines of each were, in many respects, in direct opposition to one another. It, also, occurred to his mind, that God was not the author of but one doctrine, and therefore could not acknowledge but one denomination as his church; and that such denomination must be a people, who believe, and teach, that one doctrine, (whatever it may be,) and build upon the same. He then reflected upon the immense number of doctrines, now, in the world, which had given rise to many hundreds of different denominations. The great question to be decided in his mind, was—if any one of these denominations be the Church of Christ, which one is it? Until he could become satisfied, in relation to this question, he could not rest contented. To trust to the decisions of fallible man, and build his hopes upon the same, without any certainty, and knowledge, of his own, would not satisfy the anxious desires that pervaded his breast. To decide, without any positive and definite evidence, on which he could rely, upon a subject involving the future welfare of his soul, was revolting to his feelings. The only alternative, that seemed to be left him, was to read the Scriptures, and endeavour to follow their directions. He, accordingly, commenced perusing the sacred pages of the Bible, with sincerity, believing the things that he read. His mind soon caught hold of the following passage:—“If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.”—James 1:5. From this promise he learned, that it was the privilege of all men to ask God for wisdom, with the sure and certain expectation of receiving, liberally; without being upbraided for so doing. This was cheering information to him: tidings that gave him great joy. It was like a light shining forth in a dark place, to guide him to the path in which he should walk. He, now, saw that if he inquired of God, there was, not only, a possibility, but a probability; yea, more, a certainty, that he should [p. 4] obtain a knowledge, which, of all the doctrines, was the doctrine of Christ; and, which, of all the churches, was the church of Christ. He, therefore, retired to a secret place, in a grove, but a short distance from his father’s house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavoured to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind; and he was enabled to pray, in fervency of the spirit, and in faith. And, while thus pouring out his soul, anxiously desiring an answer from God, he, at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be at a considerable distance. He continued praying, while the light appeared to be gradually descending towards him; and, 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. He expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but, perceiving that it did not produce that effect, he was encouraged with the hopes of being able to endure its presence. 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, who exactly resembled each other in their features or likeness. He was informed, that his sins were forgiven. He was also informed upon the subjects, which had for some time previously agitated his mind, viz.—that all the religious denominations were believing in incorrect doctrines; and, consequently, that none of them was acknowledged of God, as his church and kingdom. And he was expressly commanded, to go not after them; and he received a promise that the true doctrine—the fulness of the gospel, should, at some future time, be made known to him; after which, the vision withdrew, leaving his mind in a state of calmness and peace, indescribable.”

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1842 Account of the First Vision

Orson Hyde, Ein Ruf aus der Wüste (A Cry out of the Wilderness)

1842, extract, English translation, The Joseph Smith Papers,

Accounts of the First Vision

[He relied considerable on Pratt’s account]

“Joseph Smith jun[ior], the person to whom the angel of the Lord was first sent, was born on December 23 in the year of our Lord 1805 in the town of Sharon, Windsor County, Vermont. When he was ten years old, his parents moved to Palmyra in the state of New York. For almost eleven years he lived here [in Palmyra] and in the neighboring town of Manchester. His only occupation was to plow and cultivate the soil. Because his parents were poor and had to feed a large family, his education was meager. He was able to read fairly well, but his ability to write was very limited and had only little literary knowledge. His knowledge of letters did not go any further. Most of the subjects which were generally taught in the United States of America were completely unknown to him at the time he was favored with a heavenly message. [p. 13]

“When he had reached his fifteenth year, he began to think seriously about the importance of preparing for a future [existence]; but it was very difficult for him to decide how he should go about such an important undertaking. He recognized clearly that it would be impossible for him to walk the proper path without being acquainted with it beforehand; and to base his hopes for eternal life on chance or blind uncertainty would have been more than he had ever been inclined to do.

“He discovered the world of religion working under a flood of errors which by virtue of their contradictory opinions and principles laid the foundation for the rise of such different sects and denominations whose feelings toward each other all too often were poisoned by hate, contention, resentment and anger. He felt that there was only one truth and that those who understood it correctly, all understood it in the same way. Nature had endowed him with a keen critical intellect and so he looked through the lens of reason and common sense and with pity and contempt upon those systems of religion, which were so opposed to each other and yet were all obviously based on the scriptures. [p. 14]

“After he had sufficiently convinced himself to his own satisfaction that darkness covered the earth and gross darkness [covered] the nations, the hope of ever finding a sect or denomination that was in possession of unadulterated truth left him.

“Consequently he began in an attitude of faith his own investigation of the word of God [feeling that it was] the best way to arrive at a knowledge of the truth. He had not proceeded very far in this laudable endeavor when his eyes fell upon the following verse of St. James [1:5]: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” He considered this scripture an authorization for him to solemnly call upon his creator to present his needs before him with the certain expectation of some success. And so he began to pour out to the Lord with fervent determination the earnest desires of his soul. On one occasion, he went to a small grove of trees near his father’s home and knelt down before God in solemn prayer. The adversary then made several strenuous efforts to cool his ardent soul. He filled his mind with doubts [p. 15] and brought to mind all manner of inappropriate images to prevent him from obtaining the object of his endeavors; but the overflowing mercy of God came to buoy him up and gave new impetus to his failing strength. However, the dark cloud soon parted and light and peace filled his frightened heart. Once again he called upon the Lord with faith and fervency of spirit.

“At this sacred moment, the natural world around him was excluded from his view, so that he would be open to the presentation of heavenly and spiritual things. Two glorious heavenly personages stood before him, resembling each other exactly in features and stature. They told him that his prayers had been answered and that the Lord had decided to grant him a special blessing. He was also told that he should not join any of the religious sects or denominations, because all of them erred in doctrine and none was recognized by God as his church and kingdom. He was further commanded, to wait patiently until some future time, when the true doctrine of Christ and the complete truth of the gospel would be revealed to him. The vision closed and peace and calm filled his mind. [p. 16]”

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1842 Account of the First Vision

JS, “Church History,” Times and Seasons, 1 Mar. 1842, 3:706–707.

[Extracts from the document used in lesson]

This brief history of the church, often referred to as the “Wentworth letter,” was prepared at the request of a Chicago newspaper editor.

“At the request of Mr. John Wentworth, Editor, and Proprietor of the “Chicago Democrat,” I have written the following sketch of the rise, progress, persecution, and faith of the Latter-Day Saints, of which I have the honor, under God, of being the founder. Mr. Wentworth says, that he wishes to furnish Mr. Bastow [George Barstow], a friend of his, who is writing the history of New Hampshire, with this document. As Mr. Bastow has taken the proper steps to obtain correct information all that I shall ask at his hands, is, that he publish the account entire, ungarnished, and without misrepresentation.

“I was born in the town of Sharon Windsor co., Vermont, on the 23d of December, A. D. 1805. When ten years old my parents removed to Palmyra New York, where we resided about four years, and from thence we removed to the town of Manchester.

“My father was a farmer and taught me the art of husbandry. When about fourteen years of age I began to reflect upon the importance of being prepared for a future state, and upon enquiring the plan of salvation I found that there was a great clash in religious sentiment; if I went to one society they referred me to one plan, and another to another; each one pointing to his own particular creed as the summum bonum of perfection: considering that all could not be right, and that God could not be the author of so much confusion I determined to investigate the subject more fully, believing that if God had a church it would not be split up into factions, and that if he taught one society to worship one way, and administer in one set of ordinances, he would not teach another principles which were diametrically opposed. Believing the word of God I had confidence in the declaration of James; “If any man lack wisdom let him ask of God who giveth to all men liberally and upbraideth not and it shall be given him,” I retired to a secret place in a grove and began to call upon the Lord, while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a [p. 706] heavenly vision and saw two glorious personages who exactly resembled each other in features, and likeness, surrounded with a brilliant light which eclipsed the sun at noon-day. They told me that all religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of God as his church and kingdom. And I was expressly commanded to “go not after them,” at the same time receiving a promise that the fulness of the gospel should at some future time be made known unto me.”

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1843 Account of the First Vision

Levi Richards, Journal, 11 June 1843, extract

“at 6 AM. heard Eld. G[eorg]e J Adam Adams upon the book of Mormon proved from the 24,th 28th & 29th of Isaiah that the everlasting covenat set which was set upon by Christ & the apostles had been broken [p. [15]] & at Br Palmers— supped & stopped.— Pres. J. Smith bore testimony to the same— saying that when he was a youth he began to think about these these things but could not find out which of all the sects were right— he went into the grove & enquired of the Lord which of all the sects were right— re received for answer that none of them were right, that they were all wrong, & that the Everlasting covena[n]t was broken= he said he understoood the fulness of the Gospel from beginning to end— & could Teach it & also the order of the priesthood in all its ramifications= Earth & hell had opposed him & tryed to destroy him— but they had not done it= & they <​never would​> [p. [16]]”

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1844 Account of the First Vision

Alexander Neibaur, Journal

24 May 1844, extract

“24 called at Br J= S met Mr Bonnie= Br Joseph tolt us the first call he had a Revival Meeting his Mother & Br & Sister got Religion, he wanted to get Religion too wanted to feel & shout like the Rest but could feel nothing, opened his Bible the first Passage that struck him was if any man lack Wisdom let him ask of God who giveth to all Men liberallity & upbraidet not went into the Wood to pray kneelt himself down his tongue was closet cleavet to his roof— could utter not a word, felt easier after a while= saw a fire towards heaven came near & nearer saw a personage in the fire light complexion blue eyes a piece of white cloth drawn over his shoulders his right arm bear after a w[h]ile a other person came to the side of the first Mr Smith then asked must I join the Methodist Church= No= they are not my People, th all have gone astray there is none that doeth good no not one, but this is my Beloved son harken ye him, the fire drew nigher Rested upon the tree enveloped him [p. [23]] [illegible] comforted Indeavoured to arise but felt uncomen feeble= got into the house told the Methodist priest, said this was not a age for God to Reveal himself in Vision Revelation has ◊ ceased with the New Testament [p. [24]]”

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Come, Follow Me; January 6-12, “Harken, O Ye People”

D&C Section 1

We were asked to list as many reasons we can find in verses 12-23 as to why the Lord restored the Gospel.

1.   To prepare us for His Second Coming

2.   To warn us that those who will not hear His voice, nor the voice of his servants will be “cut off”

3.   Because we have strayed from His ordinances

4.   Because we have broken His “everlasting covenant

5.   Because we “seek not the Lord” but walk in our own ways after “gods” we have made

6.   Knowing all of these calamities, He called a Prophet to declare them to us

7.   The mighty and strong need to be broken. He will use the weak and meek to do it

8.   Because man trusts too much in the arm of the flesh, and the wisdom of his associates.

9.   To accomplish His ends the restoration will also bring about the ability of man to “speak in the name of God the Lord” so that:

a.    Faith is increased in the earth

b.    The “Everlasting Covenant” can be established

The fulness of His Gospel might be proclaimed unto the ends of the world

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Doctrines that I found in D&C Section 1

1.   God always knows what we are doing v1

2.   Everyone will ultimately hear, understand and then accept or reject the gospel v2

3.   All unrepented sins will eventually be exposed v3

4.   The gospel will go forth to all people who have, are or who will live upon this earth v4

5.   The words and promises of God will all be fulfilled, guaranteed v7

6.   The official acts of God’s authorized servants are valid in heaven as well as on earth v8

7.   The preaching of the gospel to the world makes the wicked accountable and unable to avoid the punishment of God, unless they repent v9

8.   How we treat others will have a significant impact on how we are rewarded or punished by the Lord in the day of final judgement v10

9.   The Second Coming of Jesus Christ is getting close v12

10.    The wicked will be destroyed at the time of the Second Coming v13,14

11.    Joseph Smith is a true prophet, called of God v17

12.    Many Church leaders and members will successfully take the blessings of the gospel restored by Joseph Smith to all the world v18

13.    The Church will continue going forth, becoming more and more prominent throughout the world v30

14.    Sin, itself, is ultimately and completely unacceptable as far as the eternal laws governing returning to God’s presence are concerned v31

15.    Because of the Atonement of Jesus Christ, one can, through proper repentance, be made clean and can return to the presence of God v32

16.    It is possible to have one’s testimony and gospel knowledge taken away v33

17.    The Lord considers all people to have equal worth and value, and thus all will ultimately have equal opportunity to hear and understand the gospel v34,35

18.    There is no difference in authority or validity between the words of the Lord and the words of his authorized servants v38

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Joseph’s Parents

Experiences in the lives of Joseph Sr and Lucy, the Prophets parents, that prepared them for what was to come through their son Joseph Smith Jr.

·         In 1802 Lucy became deadly sick. . . [and] one night she “begged and pleaded” with the Lord to spare her for the sake of her two young sons and husband. That night she “made a solemn covenant with God that if he would let me live I would endeavor to serve him according to the best of my abilities. Shortly after this I heard a voice say to me, ‘Seek, and you shall find; knock, and it shall be opened unto you. Let your heart be comforted; ye believe in God, believe also in me.’

·         She did eventually recover and became involved in organized religion in order to get help in carrying out her commitment to God. However, after meeting with ministers of various religions and attending various churches, hoping to find the guidance and help she desired, she found only disappointment. She recorded “I said in my heart that there was not then upon the earth the religion which I sought.” (History of Joseph Smith By His Mother, Lucy Mack Smith, 33-36)

·         In about 1830, Lucy had a dream in which she was shown that her husband would “hear and receive with his whole heart” the “pure and undefiled gospel of the Son of God . . .  when he was more advanced in life” (History of Joseph Smith By His Mother, Lucy Mack Smith, 45)

·         In her account Lucy writes that about five or six years after Joseph Jr’s birth, in about 1811, her “husband’s mind became much excited upon the subject of religion; yet he would not subscribe to any particular system of faith, but contended for the ancient order, as established by the Lord and Savior Jesus Christ and his Apostles.” (History of Joseph Smith By His Mother, Lucy Mack Smith, 46)

o   Lucy records in her account that between 1811 and 1819 Joseph Sr had at least seven visions all of which helped prepare him for what was to come.

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God No Longer Speaks

President Hugh B. Brown of the First Presidency related the following conversation he had with a noted judge, before the outbreak of World War II, illustrating this point:

“I began by asking, ‘May I proceed, sir, on the assumption that you are a Christian?’“

‘I am.’

“‘I assume you believe in the Bible—the Old and New Testaments?’

“‘I do!’

“‘Do you believe in prayer?’

“‘I do!’

“‘You say that my belief that God spoke to a man in this age is fantastic and absurd?’

“‘To me it is.’

“‘Do you believe that God ever did speak to anyone?’

“‘Certainly, all through the Bible we have evidence of that.’ …

“‘Then … I am submitting to you in all seriousness that it was standard procedure in Bible times for God to talk to man.’

“‘I think I will admit that, but it stopped shortly after the first century of the Christian era.’

“‘Why do you think it stopped?’

“‘I can’t say.’ …

“‘May I suggest some possible reasons: Perhaps God does not speak to man anymore because he cannot. He has lost the power.’

“He said, ‘Of course that would be blasphemous.’

“‘Well, then if you don’t accept that, perhaps He doesn’t speak to men because he doesn’t love us anymore and He is no longer interested in the affairs of men.’

“‘No,’ he said, ‘God loves all men, and He is no respecter of persons.’

“‘Well, then, if He could speak, and if He loves us, then the only other possible answer, as I see it, is that we don’t need Him. We have made such rapid strides in science and we are so well educated that we don’t need God anymore.’

“And then he said—and his voice trembled as he thought of impending war—‘Mr. Brown, there never was a time in the history of the world when the voice of God was needed as it is needed now. Perhaps you can tell me why He doesn’t speak.’

“My answer was, ‘He does speak, He has spoken; but men need faith to hear him’” (“The Profile of a Prophet” [Brigham Young University devotional, Oct. 4, 1955], 2–3, speeches.byu.edu).

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God the Father Introduces his Son

Elder James E. Talmage of the Quorum of the Twelve Apostles wrote: “A general consideration of scriptural evidence leads to the conclusion that God the Eternal Father has manifested Himself to earthly prophets or revelators on very few occasions, and then principally to attest the divine authority of His Son, Jesus Christ” (Jesus the Christ [1916], 39)