FAIR

Faithful Study Resources for Come, Follow Me

First Vision

LDS Church Essays Tackle Controversial Issues

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[This article first appeared in the Student Review. It has been reposted here with slight alteration.]

In a fireside devotional given at Utah State University in November 2011, Elder Marlin K. Jensen, an emeritus Seventy and former Church Historian and Recorder for The Church of Jesus Christ of Latter-day Saints, included a question and answer segment in his remarks. During this Q&A, one member of the audience asked about the concerning trend of Church members, particularly younger members, leaving the Church over controversial historical issues they encounter online and elsewhere. “Is the Church aware of that problem?” the questioner asked. “What about people who are already leaving in droves?” Jensen’s response to this question has gone viral, having been reported in the press and discussed on a number of blogs and other sites. “The fifteen men that are above me in the hierarchy of the Church . . . really do know. And they really care. And they realize that, maybe, since Kirtland we’ve never had a period of—I’ll call it apostasy—like we’re having right now, largely over these issues.” Jensen then explained that the Church was then in the process of creating resources to address these concerns. “So we are trying to create an offering that will address these issues and be available for the public at large and to people who are losing their faith or have lost it.” [Read more…] about LDS Church Essays Tackle Controversial Issues

A New Church History Seminary Manual

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Screen Shot 2014-02-05 at 11.17.54 PM
The cover page of the new edition of the Doctrine and Covenants and Church History seminary manual.

[Cross-posted from Ploni Almoni: Mr. So-and-So’s Mormon Blog.]

The Church has released a new edition of the Doctrine and Covenants and Church History manual for seminary students. One of the remarkable aspects of the new manual is that it includes a discussion of several sensitive topics in church history. These topics include the following.

1. The various accounts of the First Vision are highlighted in the new manual. “There are nine known accounts of the First Vision—four written or dictated by Joseph Smith and five written by others retelling his experience,” the manual states (p. 20).

The multiple accounts of the First Vision were prepared at different times and for different audiences. In these accounts, Joseph Smith emphasized different aspects of his experience of the First Vision, but the accounts all agree in the essential truth that Joseph Smith did indeed have the heavens opened to him and see divine messengers, including God the Father and the Lord Jesus Christ. Because the 1838 account was part of Joseph Smith’s official history and testimony to the world, it was included in the Pearl of Great Price as scripture. (p. 20)

The manual then recommends students to read articles by Milton Backman and Richard Lloyd Anderson published in the Ensign discussing the various accounts of the First Vision (pp. 20, 22).

2. There is an entire chapter devoted to the Mountain Meadows Massacre and the Utah War (Lesson 151). The manual gives a brief historical overview of the events leading up to the massacre and acknowledges the participation of “Latter-day Saint leaders and settlers” in the crime (p. 523). Besides citing an article on the Mountain Meadows Massacre published in theEnsign, the manual also reproduces this quote given by President Henry B. Eyring at the 150 year anniversary of the massacre.

The gospel of Jesus Christ that we espouse, abhors the cold-blooded killing of men, women, and children. Indeed, it advocates peace and forgiveness. What was done [at the Mountain Meadows] long ago by members of our Church represents a terrible and inexcusable departure from Christian teaching and conduct.

3. In a chapter on the history of the Pearl of Great Price there is a brief overview of the history of the Book of Abraham, including the loss and recovery of several papyrus fragments once in the possession of Joseph Smith (pp. 524–526). Included in the discussion about the Book of Abraham is this (which is actually reprinted from the Church’s Pearl of Great Price Student Manual).

In 1966 eleven fragments of papyri once possessed by the Prophet Joseph Smith were discovered in the Metropolitan Museum of Art in New York City. They were given to the Church and have been analyzed by scholars who date them between about 100 B.C. and A.D. 100. A common objection to the authenticity of the book of Abraham is that the manuscripts are not old enough to have been written by Abraham, who lived almost two thousand years before Christ. Joseph Smith never claimed that the papyri were autographic (written by Abraham himself), nor that they dated from the time of Abraham. It is common to refer to an author’s works as ‘his’ writings, whether he penned them himself, dictated them to others, or others copied his writings later. (p. 525)

(Incidentally, yours truly has written a thing or two on this subject over at the Interpreter blog, which you can access here.) The manual also states, “Although we do not know the exact method Joseph Smith used to translate the writings, we do know that he translated the book of Abraham by the gift and power of God” (p. 525).

4. The new manual has material covering the practice of plural marriage, including an entire chapter on Joseph Smith’s plural marriage (Lesson 140) and a mentioning of Post-Manifesto plural marriage. Below are a few pertinent excerpts from the manual.

In this dispensation the Lord commanded some of the early Saints to practice plural marriage. The Prophet Joseph Smith and many other Church leaders found this commandment difficult, but they obeyed it. After receiving revelation, President Wilford Woodruff issued the Manifesto, which was accepted by the Church as authoritative and binding on October 6, 1890. This led to the end of the practice of plural marriage in the Church (see Official Declaration 1). (p. 204)

While Joseph Smith was working on the inspired translation of the Old Testament in 1831, he read about some of the ancient prophets practicing plural marriage (also called polygamy). Under this practice, one man is married to more than one living wife. The Prophet studied the scriptures, pondered what he learned, and eventually took his questions about plural marriage to Heavenly Father in prayer. . . . the Prophet Joseph Smith was reluctant to begin the practice of plural marriage. He stated that he did not begin the practice until he was warned that he would be destroyed if he did not obey. . . . Because of a lack of historical documentation, we do not know about Joseph Smith’s early attempts to comply with the commandment. However, by 1841 the Prophet had begun to obey the commandment and to teach it to some members of the Church, and over the next three years he married additional wives in accordance with the Lord’s commands. The Prophet Joseph Smith’s obedience to the Lord’s commandment to practice plural marriage was a trial of faith for him and his wife Emma, whom he loved dearly. (pp. 477–478)

Practicing plural marriage brought additional challenges. Because the practice was initially kept very quiet, rumors began to spread about Church leaders marrying additional wives. These rumors greatly distorted the truth, slandered the names of the Prophet and other Church leaders, and contributed to increased persecution against the Saints. (p. 479)

A small number of Latter-day Saints continued to enter into new plural marriages after the Manifesto was given. In 1904, President Joseph F. Smith announced “that all [plural] marriages are prohibited, and if any officer or member of the Church shall assume to solemnize or enter into any such marriage he will be . . . excommunicated”. . . . This policy continues today. (p. 530)

Towards the end of the chapter on Joseph Smith’s plural marriage, the manual warns, “Much unreliable information pertaining to plural marriage exists on the Internet and in many print sources. Be cautious and wise with such information. Some authors who write about the Church and its history present information out of context or include partial truths that can be misleading. The intent of some of these writings is to destroy faith” (p. 479). I myself have raised a similar point in this post. The manual then concludes by recommending, “Reliable historical research concerning the practice of plural marriage can be found at josephsmithpapers.org and byustudies.byu.edu” (p. 480).

5. On describing the nature of the Joseph Smith Translation, the manual says the following.

Around the fall of 1830, Joseph Smith was commanded by the Lord to translate the Bible. He did not translate the Bible from one language to another; nor did he have an original biblical manuscript to work from. Instead, Joseph would read and study passages from the King James Version of the Bible and then make corrections and additions as inspired by the Holy Ghost. Thus, the translation was more of an inspired revision than a traditional translation.The Joseph Smith Translation is estimated to have affected at least 3,400 verses in the King James Version of the Bible. These differences include additions (to clarify meaning or context), deletions, rearranged verses, and complete restructurings of certain chapters. The Joseph Smith Translation clarified doctrinal content, especially the mission of Jesus Christ, the nature of God, the nature of man, the Abrahamic covenant, the priesthood, and the Restoration of the gospel. (pp. 180–181)

6. The historical circumstances surrounding the priesthood ban and President Spencer W. Kimball’s 1978 revelation are discussed in a chapter on Official Declaration 2 (Lesson 157). As part of this discussion, the manual reprints the introductory material to OD 2 printed in the 2013 edition of the scriptures.

The Book of Mormon teaches that ‘all are alike unto God,’ including ‘black and white, bond and free, male and female’ (2 Nephi 26:33). Throughout the history of the Church, people of every race and ethnicity in many countries have been baptized and have lived as faithful members of the Church. During Joseph Smith’s lifetime, a few black male members of the Church were ordained to the priesthood. Early in its history, Church leaders stopped conferring the priesthood on black males of African descent. Church records offer no clear insights into the origins of this practice.

There is also the recommendation at the end of the chapter for students to “go to Gospel Topics on LDS.org and search for ‘race and the priesthood'” to learn more about the priesthood ban (p. 545).

7. Finally, in discussing section 77 of the Doctrine and Covenants, the manual straightforwardly says, “The 7,000 years [in vv. 6–7]  refers to the time since the Fall of Adam and Eve. It is not referring to the actual age of the earth including the periods of creation” (p. 280).

I am sure there is more that could be said about the new manual, but suffice it to say from the above examples that the Church is implementing productive measures towards introducing these sort of issues in a faith-promoting, safe, and positive environment (seminary). This will hopefully serve to “inoculate,” to use the popular metaphor, seminary students against the often highly debatable claims and negative information one can currently find on the Internet. While one might perhaps quibble over how certain issues are addressed in the new manual, that there is even a discussion at all in Church curriculum is, in my estimation, a step in the right direction.

Joseph Smith’s First Vision Accounts: More Mormon Church Suppression and Cover-Up

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The Church is at it again. The different accounts of Joseph Smith’s First Vision, which the Church has been sneaky enough to hide in places like the Ensign and BYU Studies, continues to be suppressed and hid from unsuspecting Church members. The damning contradictions in the Prophet’s different accounts are, in fact, so damaging that the Church thought it wise to talk about them only in a place so obscure and so concealed that nobody would be able to find it without any serious effort. I am speaking, of course, about YouTube. After all, nobody watches the Mormon Messages videos produced by the Church. What better place to hide this information from Church members than in a place that certainly has never been talked about in an official Church magazine or website?

But enough talk. Let’s take a look at the video itself:
[Read more…] about Joseph Smith’s First Vision Accounts: More Mormon Church Suppression and Cover-Up

Allah, Zeus, and Elohim: A Question of Religious Tolerance

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In his 2011 FAIR Conference presentation, Professor Daniel C. Peterson of Brigham Young University presented a paper on “Mormonism, Islam, and the Question of Other Religions”.[1] Professor Peterson is well qualified to speak on this subject, as he is a professor of Arabic and Islamic studies. A cursory glance of one biographical sketch online will quickly remind the reader that Professor Peterson is not only an authority on Islam, but religious studies in general.[2]

A few months before his presentation at the FAIR Conference, Professor Peterson published an article with the Mormon Times entitled “God’s sheep recognize his voice”.[3] It is something of a reader’s digest version of his FAIR presentation. In both the article and his FAIR Conference Presentation, Professor Peterson essentially argued that regardless of religious or cultural background, “God’s sheep recognize his voice, even when it’s in a different language or imperfectly heard. They follow him as best they can and will not lose their reward.” Thus, we as Latter-day Saints should follow the noble heritage of our predecessors (including Joseph Smith, Orson Hyde, and B. H. Roberts, to name only three) and extend tolerance and understanding towards those of other religious backgrounds in both word and deed. Our world is much too divisive, and religious strife only adds fuel to the fire. Although we should not compromise our uniquely cherished Latter-day Saints beliefs, we should not fall prey to religious dogmatism that can create contention amongst people of differing religious persuasions. Dr. Peterson’s ideas are noble and edifying, and I felt myself  strengthened after listening to his presentation at the FAIR Conference.

However, not everybody is as taken with Professor Peterson’s ideas as I am. One particularly vocal anti-Mormon named Rocky Hulse has made it clear that  Daniel C. Peterson is preaching nothing but rank blasphemy.[4]

Right off the bat Hulse makes it clear that “the first four paragraphs of this article set the stage of falsehood”. What are the shocking paragraphs which Mr. Hulse has in mind?

Trying to make their view seem merely a minor logical extension of my own, several atheistic acquaintances have assured me that there is little difference between us: They just happen to disbelieve in one more god than I do.

They seem to imagine that being a Latter-day Saint entails rejecting all non-Mormon religious experiences and disbelieving every doctrine of every other faith. This, however, is not true.

When Joseph Smith learned that the then-existing Christian churches were corrupt, that didn’t mean that they were totally wrong. To say that something is “corrupt” means that it has been damaged. We speak of “corrupted texts” or “corrupted files,” intending to say that they have been infected or tainted — not that their original content has been replaced by something completely different.

In fact, many mainstream Christian doctrines were and are substantially correct. There is indeed a God. He has a divine Son who came to earth, atoned for our sins, rose again on the third day and now sits at the right hand of his Father. Those who taught prayer, preached of the Savior and translated the New Testament during the centuries between the early apostles and the Restoration preserved and transmitted many central gospel truths.

Hulse continues to blast away at this heresy by asserting that “this attempt at revising the “First Vision” of Joseph Smith is grossly deceptive”. According to Hulse, Joseph Smith’s details of his First Vision disqualify Mormonism from any pretension to inter-faith ecumenicalism.

Here in the “First Vision,” Joseph Smith says the “Personage” who addressed him (later identified as Jesus) told him all churches were wrong and all of their creeds were an “abomination.” The Christian Creeds are Christian doctrine. The word “abomination” is defined as follows: “1: something abominable 2: extreme disgust and hatred: LOATHING.” It is quite clear from the text that, according to Joseph Smith, Jesus has “extreme disgust, hatred and loathing” of the Christian creeds and specifically defines all churches as wrong and teaching the doctrines of men. Yet, in the first four paragraphs of this article, Daniel Peterson very deceptively tries to gloss over Mormonism’s absolute attack against all churches, all Christian doctrine and all who profess Christianity.

Hulse then quote-mines the Journal of Discourses for a statement as equally un-ecumenical as Joseph Smith’s brazen assault on Christianity.[5] Notwithstanding, Husle’s arguments in this regard have been thoroughly refuted by Michael Ash, in his article “Does Mormonism Attack Christianity?”.[6] Furthermore, Daniel C. Peterson and Stephen D. Ricks have addressed this charge in their book Offenders for a Word: How Anti-Mormons Play Word Games to Attack the Latter-day Saints.[7]

I mention this only in passing, since I wish to address the more egregiously erroneous claims made by Hulse. He is totally beside himself because of the fact that “this BYU professor and Mormon Apologist goes on in this article teaching that the Allah of Islam is the God of the Bible”. Here is the quote from Dr. Peterson provided by Hulse:

But what about non-Christians? Do they worship false gods?
Jews certainly don’t. Believing Jews accept the Old Testament, venerating the God who brought Israel out of Egypt, spoke through the prophet Isaiah and was proclaimed by Jesus (a Palestinian Jew).
But what of Islam? Isn’t “Allah” a false god? No. According to the Qur’an, Allah created the earth in six days, placed Adam and Eve in Eden and then inspired prophets like Noah, Abraham, Moses and Jesus. Sound familiar?

To this incredible blasphemy Hulse replies with certitude:

 To draw the conclusion that “Allah” is the God of the Bible because a fictional book of scripture, the Qur’an, plagiarizes the characters and stories of the Bible is ludicrous, however, not without precedent. Mormonism does the same thing in our time. Mormonism draws from its fictional book of scripture, the Pearl of Great Price, claiming in creation that all human beings were born into a pre-existent world, having been sired by God the Father, who has a body of flesh and bones, and that Jesus was the first offspring of this Deity and that Lucifer was the second. This being foundational Mormon doctrine, Jesus and Lucifer are brothers, and these two procreated beings are our older brothers in this non-Biblical doctrine.

But that isn’t the worst of it. What does Hulse consider to be the premiere blasphemy of Daniel Peterson? The fact that he is equating the false Muslim God Allah with the Word of John 1:1. As Dr. Peterson maliciously slurs in the Mormon Times article:

“Allah” is simply the Arabic equivalent of English “God,” related to the Hebrew “Elohim.” Moreover, Allah is the God not only of Muslims but of all Arabic-speaking Christians and Jews. “In the beginning, (Allah) created the heavens and the earth,” reads Arabic Genesis. “In the beginning was the Word, and the Word was with (Allah), and the Word was (Allah),” says the Arabic version of John 1:1. “We believe in (Allah), the Eternal Father,” says the first Article of Faith in Arabic, “and in his Son, Jesus Christ.”

Hulse is incensed at this heresy. Hulse screams: “Jesus was the Word that became flesh and then “dwelt  among us” (John 1:14), not Allah!” Unfortunately, though, the facts are not on his side. Perhaps Hulse is confused about how languages work, and how translations from one language to another works. Allow me a few moments to explain.

Here is the Greek text of John 1:1.

Ἐν  ἀρχῇ  ἦν  ὁ  λόγος,  καὶ  ὁ  λόγος  ἦν  πρὸς  τὸν  θεόν,  καὶ  θεὸς  ἦν  ὁ  λόγος.

The Greek word for “God” is  θεόν or θεὸς (theos).

What follows are three different translation of the Greek text in English, German, and French. Note the word used to translate the Greek θεὸς:

In the beginning was the Word, and the Word was with God, and the Word was God. (New Revised Standard Version).

Im Anfang war das Wort, und das Wort war bei Gott, und das Wort war Gott. (Die Bibel: Einheitsübersetzung)

Au commencement était celui qui est la Parole de Dieu. Il était avec Dieu, il était lui-même Dieu. (La Bible du Semeur)

In these instances the Greek word θεὸς is translated into the English “God”, the German “Gott”, and the French “Dieu”. These are not differing unique English, German, and French deities but rather just the generic word in the respective language to express the Greek word. So it is with the Arabic word الله‎ (Allāh). Recall that Arabic is a Semitic language closely related to Hebrew.[8] It therefore should not come as a surprise to anyone that the Hebrew word for God אֱלהִים (elohim), is closely related to the Arabic الله‎. That is not to even mention the Aramaic (the spoken language of Jesus) word for God  (ʼĔlāhā), which is even more closely related to the Arabic. It is no different than the fact that the English word “God” is closely related to the German “Gott”. They are just two different words in two different languages being used to express the same idea.

Thus, in spite of Hulse’s protestations to the contrary, Professor Peterson is strictly correct. It is entirely appropriate to use the word Allah when translating the Bible into Arabic since Allah is the word in Arabic to denote “God”. Who would have ever guessed that Arabic speaking Muslims, Jews and Christians use the same Arabic word (Allah) to name the God they are worshiping? To illustrate by way of personal experience, when my family and I traveled to Israel in 2006 we sat in on a Roman Catholic mass attended by Palestinian Christians. Does anyone want to guess what word in Arabic we repeatedly and distinctly heard throughout this beautiful Christian liturgy?

Moving on. Hulse takes a swing at Professor Peterson, this time on the grounds that Dr. Peterson has grossly misrepresented Paul in Acts 17. Says Hulse: “In another grand deception, Daniel Peterson attempts to make the claim that Paul is actually equating the God of Israel with the Greek god Zeus.” Here is the relevant quote from Professor Peterson:

When the apostle Paul, preaching on Mars Hill, sought to connect with the pagan Athenians (Acts 17:24-28), he identified Zeus with Israel’s God: “For in him we live and move and have our being,” he taught, quoting the words about Zeus of a sixth-century B.C. Cretan philosopher. “As some of your own poets have said,” he continued, citing a third-century B.C. philosopher’s verse about Zeus, “‘we are his offspring.'”

Hulse bemoans this “truly deliberate deception” as “beyond the pale of deceit”. But, once again, Professor Peterson is correct. Paul is quoting two Greek poets, namely, Epimenides (or some would argue Posidonius) and Aratus.[9] Here is the section from Aratus’ Phaenomena that Paul was quoting:

Let us begin with Zeus, whom we mortals never leave unspoken.

For every street, every market-place is full of Zeus.

Even the sea and the harbour are full of this deity.

Everywhere everyone is indebted to Zeus.

For we are indeed his offspring…

That Paul was approvingly quoting Aratus (while at the same reapplying the meaning) is seen in Paul’s conclusion in the next verse of Acts 17, where the Apostle declares: “Therefore since we are God’s offspring, we should not think that the divine being is like gold or silver or stone—an image made by man’s design and skill” (New International Version). It makes little sense for Paul to quote a pagan Greek poet unless he was intending to reinforce his own theological point, viz., that we are God’s offspring (Greek, γένος, species, race, genus, etc.) and thus should not consider God as an idol made of man’s artifice.

At the end of his Mormon Times article, Professor Peterson concludes with the following offering:

In the final volume of C.S. Lewis’ “Chronicles of Narnia,” a Calormene soldier named Emeth (= Hebrew “truth”) has been a sincere worshiper of the false god Tash all of his life. When, at the end, he meets Aslan and recognizes the true God, he expects severe punishment. But Aslan graciously reassures him that “all the service thou hast done to Tash, I accept as service done to me,” explaining that, although Emeth had been unaware of it, his honest devotion was actually to Aslan, rather than to Tash. “No service which is vile can be done to me, and none which is not vile can be done to him.”

In a concluding rebuttal (I use that word loosely here), Hulse ends his screed thusly:

This teaching by BYU Professor Peterson is absolute blasphemy. Trying to use the “Chronicles of Narnia” as scripture to rationalize that any worship given to any god will be accounted by the God of the Bible as valid, is the epitome of reaching for straws; it’s pathetic really. God will not be mocked. Jesus is the way, the truth and the life! There is none other and any devotion offered to false gods will not be accepted by the God of the Bible as worship to him. The Old Testament is clear that God is a jealous God and will not tolerate worship given to false gods; however, since Mormonism has incorporated polytheism (many gods) into their doctrine, the god of this world has blinded their eyes (II Cor 4:4).

Where exactly does Professor Peterson equate C. S. Lewis with scripture? I took it as an appropriate concluding reference to a respected Christian philosopher and theologian. Likewise, contrary to what Hulse maintains, I did not read this so much as Daniel Peterson granting license to worship any god willy-nilly, but rather that even those who serve “false” gods can still do good in the world and receive blessings from the Savior.

It is my hope that Rocky Hulse will take some time to calm down and read Professor Peterson’s more fully documented and expanded paper presented at the FAIR Conference. Likewise, I wish that anyone reading this blog post will take time to read Dr. Peterson’s remarks. Those who do will learn of the importance of religious tolerance and inter-faith dialogue, which, unfortunately, is bereft in any of Rocky Hulse’s comments.

We live in a divisive world. Religious differences are sometimes used as further justification for this divisiveness. Usually those who further drive the wedge between people of differing religious backgrounds do so out of ignorance and fear. I am afraid that Rocky Hulse has done such with his knee-jerk reaction to Dr. Peterson’s article.

Notes:

[1]: Available online: http://www.fairlds.org//FAIR_Conferences/2011_Mormonism_Islam_and_the_Question_of_Other_Religions.html

[2]: See his bio entry on Mormon Scholars Testify: http://mormonscholarstestify.org/151/daniel-c-peterson-2

[3]: Available at: http://www.deseretnews.com/article/705387043/Gods-sheep-recognize-his-voice.html

[4]: “Zeus, Allah, and Jesus in Mormonism, They’re One and the Same!”. Online at: http://www.mormonoutreach.org/topics/Zeus%20Allah%20and%20Jesus%20in%20Mormonism%20Theyre%20One%20and%20the%20Same.html. All subsequent quotations of Hulse are taken from this article.

[5]: The statement quoted by Hulse is from Brigham Young. “Brother Taylor has just said that the religions of the day were hatched in hell. The eggs were laid in hell, hatched on its borders, and then kicked on to the earth.” Journal of Discourses, 6:176.

[6]: Available online: http://www.fairlds.org/pubs/LDSattack.pdf

[7]: Daniel C. Peterson and Stephen D. Ricks, Offenders for a Word: How Anti-Mormons Play Word Games to Attack the Latter-day Saints (Provo, UT: Foundation for Ancient Research and Mormon Studies, 1992), 158-172.

[8]: Thomas O. Lambdin, Introduction to Biblical Hebrew (Upper Saddle River, NJ: Prentice Hall, 1971), xxii.

[9]: Michael D. Coogan, ed. The New Oxford Annotated Bible (New York, NY: Oxford University Press, 2001), 219 [Acts 17:28f].

A Note on the First Visions of Paul and Joseph Smith

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Luke reports three accounts of Paul’s conversion on the road to Damascus in the book of Acts. The first is in Acts 9:1-9. The second appears in Acts 22:6-11. And the third is recorded in Acts 26:12-20. Below are these three accounts reprinted as they appear in the King James Version:

Acts 9:1-9

1And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,

2And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.

3And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:

4And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?

5And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.

6And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.

7And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.

8And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus.

9And he was three days without sight, and neither did eat nor drink.

Acts 22:6-11

6And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me.

7And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?

8And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.

9And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.

10And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.

11And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus.

Acts 26:12-20

12Whereupon as I went to Damascus with authority and commission from the chief priests,

13At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.

14And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.

15And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

16But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;

17Delivering thee from the people, and from the Gentiles, unto whom now I send thee,

18To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

19Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:

20But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judæa, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

Notice how Luke attributes additional words to the Lord Jesus to Paul in his third account than in his first two. In the first account, Jesus tells Paul to “arise, and go into the city, and it shall be told thee what thou must do” (Acts 9:6). In the second report, Luke describes Jesus telling Paul to “arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do” (Acts 22:10). But notice in the third account how Luke quotes Jesus as saying much more to Paul than in the previous two accounts:

And he said, I am Jesus whom thou persecutest. But rise, and stand upon thy feet: for I  have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; Delivering thee from the people, and from the Gentiles, unto whom now I send thee,To open their eyes, and to turn them from darkness to light, and from the power of  Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me (Acts 26:15-18).

This added information in the third report from Luke is understandable, considering the context. In Acts 26 Paul is relating to Agrippa the reason behind his imprisonment and the ruckus he had created with the Jews at the Temple. Luke reports that Paul got into hot water with his pious Jewish peers for not only preaching against the Law of Moses but also for allegedly bringing “Greeks also into the temple, and pollut[ing] this holy place” (Acts 21:28). So grievous was Paul’s perceived profaning of the temple that his zealous would-be executioners immediately took him outside the precincts of the temple to summarily dispatch him (Acts 21:30-31). Fortunately for Paul the clatter alerted the Roman authorities, who took him into their custody before he could be killed (Acts 21:32-40).

As such, Paul had a lot of explaining to do on his part. Why was he so hated amongst his Jewish peers to the point of blood lust? Furthermore, as a Jew what business did he have associating with Gentiles? Paul gives Agrippa the answer, as reported by Luke: Jesus had specifically charged Paul to witness unto the Gentiles, and to win them over from their Satanic paganism to forgiveness and sanctification through Christ. Hence, we can infer, Paul gave this additional detail to Agrippa because of its expediency and relevance to his defense before the Gentile king. It certainly would have done Paul no good to relate this revolutionary (not to mention blasphemous) information to his Jewish enemies in Acts 22. As a matter of fact, these same Jewish foes patiently listened to Paul’s story until he described a hitherto unrecorded vision in the Jerusalem temple wherein he was commissioned by the Lord to depart unto the Gentiles. Upon hearing this unbearably shocking detail they cut him off and were driven to madness as they demanded his life (Acts 22:17-22). Furthermore, Luke had no need to provide this information in Acts 9 since he has yet to detail the ministry of the Apostles to the Gentiles beginning in Acts 10. It would throw off the development of the narrative history for Luke to provide a full account of the Lord’s words to Paul before the reader even knows what is going on with the Gentiles in the first place. But, once Luke has firmly established Paul’s role as the apostle to the Gentiles, and given the immediate context of Paul’s account to Agrippa, it makes perfect sense why he would omit this information until the third account in Acts 26.

What does all this have to do with Joseph Smith’s own theophany in 1820? Critics of Joseph Smith are eager to point out that his first recorded account of his vision written in 1832 is not as detailed as his accounts written in subsequent years, especially his 1838 account that was later canonized in the Pearl of Great Price. Surely, these critics contend, Joseph Smith was evolving his story over time to suit his purposes. His story becomes grander and more spectacular with each telling, in what can only be Joseph’s desperate attempt to bolster his prophetic legitimacy in the face of widespread apostasy and doubt within the Church.

However, this argument is unwarranted, and is especially dangerous for sectarian critics of Joseph Smith. I shall allow the esteemed Professor Richard L. Anderson to explain, since he has done a better job in succinctly demonstrating the sectarians’ dilemma than I could ever hope to:

Critics love to dwell on supposed inconsistencies in Joseph Smith’s spontaneous accounts of his first vision. But people normally give shorter and longer accounts of a vivid experience that is retold more than once. Joseph Smith was cautious about public explanations of his sacred experiences until the Church grew strong and could properly publicize what God had given him. Thus his most detailed first-vision account came after several others–at the time that he began his formal history that he saw as one of the key responsibilities of his life (see JS-H 1:1 2, 17 20). In Paul’s case there is the parallel. His most detailed account of Christ’s call is the last recorded mention of several. Thus before Agrippa, Paul related how the glorified Savior first prophesied his work among the gentiles; this was told only then because Paul was speaking before a gentile audience (see Acts 26:16 – 18). Paul and Joseph Smith had reasons for delaying full details of their visions until the proper time and place.[1]

Thus, for me at least, when faced with anti-Mormon allegations against the authenticity of Joseph Smith’s First Vision, the phrase “he who lives in a glass house shouldn’t throw stones” comes to mind.

Notes:

[1]: Richard L. Anderson, Parallel Prophets: Paul and Joseph Smith.

Book Review: A Pillar of Light

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Title: A Pillar of Light: The History and Message of the First Vision
Author: Matthew B. Brown
Publisher: Covenant Communications, Inc.
Genre: Non-fiction
Year Published: 2009
Number of Pages: 268
Binding: Hardcover
ISBN10: 1-59811-795-5
ISBN13: 978-1-59811-795-0
Price: $23.95

Reviewed by Trevor Holyoak

In the October 1998 General Conference, Gordon B. Hinckley said that “our entire case as members of The Church of Jesus Christ of Latter-day Saints rests on the validity of this glorious First Vision….Nothing on which we base our doctrine, nothing we teach, nothing we live by is of greater importance than this initial declaration.” (Page ix.) In April 1984, James E. Faust pointed out that “since no one was with Joseph when this great vision took place in the wooded grove near Palmyra, a testimony concerning its reality can come only by believing the truthfulness of Joseph Smith’s own account or by the witness of the Holy Ghost, or both.” (Page x.) With these statements in mind, it is not surprising that the First Vision has been one of the favorite things for critics of Joseph Smith to attack. In this book, Matthew Brown lays out the historical facts from which one can be helped to gain a testimony of the event, strengthen existing convictions, and help answer any doubts or confusion arising from critics’ claims.
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