Käyttäjä:RogerNicholson/Sandbox5/The vision - Muutoshistoria

RogerNicholson: Moved

2009-04-23T03:05:23Z

Moved

RogerNicholson: /* Supporting references not included in the Wikipedia article */ mod

2009-04-10T15:24:10Z

Supporting references not included in the Wikipedia article: mod

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	#{{note\|fn5}} Cowles, ''Landmarks of Wayne County'', 194.		#{{note\|fn5}} Cowles, ''Landmarks of Wayne County'', 194.
	#{{note\|fn6}} Cowles, ''Landmarks of Wayne County'', 191–192.		#{{note\|fn6}} Cowles, ''Landmarks of Wayne County'', 191–192.
	{{SeeAlso\|Religious revivals in 1820]]		{{SeeAlso\|Religious revivals in 1820}}

RogerNicholson: /* The vision */ mod

2009-04-10T15:23:18Z

The vision: mod

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	Next, the editor will attempt to reinforce this uncertainty by discussing the date of religious "revivals" in the Palmyra area. Note that anyone who attempts to provide positive background is ''always'' flagged as a "Mormon apologist."		*Next, the editor will attempt to reinforce this uncertainty by discussing the date of religious "revivals" in the Palmyra area. Note that anyone who attempts to provide positive background is ''always'' flagged as a "Mormon apologist."
			*{{WikipediaCriticalMain}} The next section is a good illustration of one of the author's favorite tactics: The expansion of negative information and minimization of positive information in the main body text, with any positive supporting data relegated to the footnote. Note how he brackets the rather weak positive reference with a significant amount of negative material.

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	*{{WikipediaCriticalMain}} The preceding section is a good illustration of one of the author's favorite tactics: The expansion of negative information and minimization of positive information in the main body text, with any positive supporting data relegated to the footnote. Note how he brackets the rather weak positive reference with a significant amount of negative material.
	*Note the author's comment about what Richard L. Bushman said. Having stated this, one wonders why Bushman's opinion was not included in the article. The author is simply judging which information he is more inclined to believe, and ''that'' is what gets included in the article.		*Note the author's comment about what Richard L. Bushman said. Having stated this, one wonders why Bushman's opinion was not included in the article. The author is simply judging which information he is more inclined to believe, and ''that'' is what gets included in the article.
			*{{WikipediaAuthorIgnored}} Joseph states that about 1820 religious excitement had commenced, and the whole district of country was affected by it. The Palmyra newspaper reported many conversions in the “burned-over” district. Joseph often attended these so-called “revivals” and “camp meetings” in the Palmyra area. The ''Palmyra Register'' recorded that the Methodists had a religious camp meeting in 1820.{{ref\|fn1}} Since they did not have a chapel yet, they would meet in the woods on Vienna Road.{{ref\|fn2}} Pomeroy Tucker (a witness hostile to Joseph Smith) states that “protracted revival meetings were customary in some of the churches, and Smith frequented those of different denominations…”{{ref\|fn3}} These revivals in 1820 must have helped the Methodists, for they were able to build their first church in Palmyra by 1822, down on Vienna Road where they held their camp meetings.{{ref\|fn4}} The Zion Episcopal Church was originated in 1823.{{ref\|fn5}} In 1817, the Presbyterians were able to split into an eastern group and a western group. The eastern group used the only actual church building that was in Palmyra in 1820, while the western group assembled in the town hall.{{ref\|fn6}}
			====Supporting references ''not'' included in the Wikipedia article====
			#{{note\|fn1}} ''Palmyra Register'' (Palmyra, NY), 28 July 1820.
			#{{note\|fn2}} Orsamus Turner, ''History of the Pioneer Settlement of Phelps and Gorham’s Purchase, and Morris’ Reserve'' (Rochester, New York: William Alling, 1851), 212–213.
			#{{note\|fn3}} Pomeroy Tucker, ''Origin, Rise and Progress of Mormonism'' (New York: D. Appleton, 1867), 17–18.
			#{{note\|fn4}}George W. Cowles, ''Landmarks of Wayne County'' (Syracuse, New York: D. Mason & Company, 1895), 194.
			#{{note\|fn5}} Cowles, ''Landmarks of Wayne County'', 194.
			#{{note\|fn6}} Cowles, ''Landmarks of Wayne County'', 191–192.
			{{SeeAlso\|Religious revivals in 1820]]

RogerNicholson: mod

2009-04-10T15:14:44Z

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	The wiki editor will attempt to "debunk" the story of the First Vision by examining the dating of the various accounts given by Joseph Smith. First, he casts doubt by contrasting the dates of only two of the accounts, without mentioning any of the other accounts that have consistent dating.		The wiki editor will attempt to "debunk" the story of the First Vision by examining the dating of the various accounts given by Joseph Smith. First, he casts doubt by contrasting the dates of only two of the accounts, without mentioning any of the other accounts that have consistent dating.

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	Smith said that his First Vision occurred in the early 1820s, when he was in his early teens but his accounts mention different dates within that period. In 1832, Joseph wrote that the vision had occurred "in the 16th year of [his] age" (about 1821), after he became concerned about religious matters beginning in his "twelfth year" (about 1817).		Smith said that his First Vision occurred in the early 1820s, when he was in his early teens but his accounts mention different dates within that period. In 1832, Joseph wrote that the vision had occurred "in the 16th year of [his] age" (about 1821), after he became concerned about religious matters beginning in his "twelfth year" (about 1817).
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	According to non-Mormon critics, H. Michael Marquardt and Wesley P. Walters, there is no evidence that large multi-denominational revivals took place in the immediate Palmyra area between 1819 and 1820, the period specified by Smith in the canonized account of the First Vision. Joseph's statement that "great multitudes" joined the various religious denominations "in the neighborhood where I lived," is not borne out by the surviving documents. Neither the Presbyterian, Baptist, nor Methodist churches in Palmyra experienced any remarkable religious outpouring. The Methodist circuit in the area even showed net losses from 1819 to 1821. "Denominational magazines of that day were full of reports of revivals, some even devoting separate sections to them." While these magazines covered the 1816-17 and the 1824-25 revivals in the Palmyra area, there is "not a single mention of any revival taking place in the Palmyra area" in 1819-20.		According to non-Mormon critics, H. Michael Marquardt and Wesley P. Walters, there is no evidence that large multi-denominational revivals took place in the immediate Palmyra area between 1819 and 1820, the period specified by Smith in the canonized account of the First Vision. Joseph's statement that "great multitudes" joined the various religious denominations "in the neighborhood where I lived," is not borne out by the surviving documents. Neither the Presbyterian, Baptist, nor Methodist churches in Palmyra experienced any remarkable religious outpouring. The Methodist circuit in the area even showed net losses from 1819 to 1821. "Denominational magazines of that day were full of reports of revivals, some even devoting separate sections to them." While these magazines covered the 1816-17 and the 1824-25 revivals in the Palmyra area, there is "not a single mention of any revival taking place in the Palmyra area" in 1819-20.
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	Others move backward in time and use local Methodist camp meetings as the spark that ignited Smith's religious quest in 1820. For instance, D. Michael Quinn notes a Methodist camp meeting in Palmyra in June 1818.		Others move backward in time and use local Methodist camp meetings as the spark that ignited Smith's religious quest in 1820. For instance, D. Michael Quinn notes a Methodist camp meeting in Palmyra in June 1818.
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	=== Smith's accounts of the vision ===		=== Smith's accounts of the vision ===
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	What Joseph Smith said he saw during the first vision is recorded in several accounts that he wrote or dictated, as well as in interviews and reminiscences of those who said they heard the story:		What Joseph Smith said he saw during the first vision is recorded in several accounts that he wrote or dictated, as well as in interviews and reminiscences of those who said they heard the story:

RogerNicholson: /* Dating the First Vision */ template

2009-04-10T15:13:21Z

Dating the First Vision: template

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	Next, the editor will attempt to reinforce this uncertainty by discussing the date of religious "revivals" in the Palmyra area. Note that anyone who attempts to provide positive background is ''always'' flagged as a "Mormon apologist."		Next, the editor will attempt to reinforce this uncertainty by discussing the date of religious "revivals" in the Palmyra area. Note that anyone who attempts to provide positive background is ''always'' flagged as a "Mormon apologist."

			{{BeginWikipediaTable}}
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	*{{WikipediaCriticalMain}} The preceding section is a good illustration of one of the author's favorite tactics: The expansion of negative information and minimization of positive information in the main body text, with any positive supporting data relegated to the footnote.		*{{WikipediaCriticalMain}} The preceding section is a good illustration of one of the author's favorite tactics: The expansion of negative information and minimization of positive information in the main body text, with any positive supporting data relegated to the footnote. Note how he brackets the rather weak positive reference with a significant amount of negative material.
	*Note the author's comment about what Richard L. Bushman said. Having stated this, one wonders why Bushman's opinion was not included in the article. The author is simply judging which information he is more inclined to believe, and ''that'' is what gets included in the article.		*Note the author's comment about what Richard L. Bushman said. Having stated this, one wonders why Bushman's opinion was not included in the article. The author is simply judging which information he is more inclined to believe, and ''that'' is what gets included in the article.

RogerNicholson: /* Dating the First Vision */ mod

2009-04-10T15:11:05Z

Dating the First Vision: mod

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	*{{WikipediaAuthorResponse}} The easy answer is that Marquardt/Walters have the better of the argument. Backman is simply grasping at straws for something that will refute Marquardt/Walters, and the best he can do is gather evidence of religious excitement far afield from Palmyra. In Rough Stone Rolling, Bushman takes another tack and writes cautiously that Joseph's religious interest was sparked when "the aftereffects of the revival of 1816 and 1817 were still being felt." (37) He doesn't even refer to Backman's argument in the text and only mentions his and Walters' articles in a footnote—without explaining either position. That's a significant omission for an LDS patriarch because when Walters first published, Bushman attempted to refute Walter's evidence in a companion article, which is not even cited in the bibliography. Pretty unusual to have written an apologetic article about a narrow subject and then, in a later publication, ignore your own earlier argument and omit a citation to it in the bibliography.--John Foxe (talk) 21:22, 1 September 2008 (UTC)		*{{WikipediaAuthorResponse}} The easy answer is that Marquardt/Walters have the better of the argument. Backman is simply grasping at straws for something that will refute Marquardt/Walters, and the best he can do is gather evidence of religious excitement far afield from Palmyra. In Rough Stone Rolling, Bushman takes another tack and writes cautiously that Joseph's religious interest was sparked when "the aftereffects of the revival of 1816 and 1817 were still being felt." (37) He doesn't even refer to Backman's argument in the text and only mentions his and Walters' articles in a footnote—without explaining either position. That's a significant omission for an LDS patriarch because when Walters first published, Bushman attempted to refute Walter's evidence in a companion article, which is not even cited in the bibliography. Pretty unusual to have written an apologetic article about a narrow subject and then, in a later publication, ignore your own earlier argument and omit a citation to it in the bibliography.--John Foxe (talk) 21:22, 1 September 2008 (UTC)
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RogerNicholson: /* Dating the First Vision */ mod

2009-04-10T15:10:38Z

Dating the First Vision: mod

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	<ref>H. Michael Marquardt and Wesley P. Walters, ''Inventing Mormonism: Tradition and Historical Record'' (San Francisco: Smith Research Associates, 1994), 15-41. The quotations are from an earlier version of this study, Wesley P. Walters, "New Light on Mormon Origins from the Palmyra Revival," [http://content.lib.utah.edu/cdm4/document.php?CISOROOT=/dialogue&CISOPTR=5163&REC=13 ''Dialogue'' 4 (Spring 1969)], 66-67.</ref>		<ref>H. Michael Marquardt and Wesley P. Walters, ''Inventing Mormonism: Tradition and Historical Record'' (San Francisco: Smith Research Associates, 1994), 15-41. The quotations are from an earlier version of this study, Wesley P. Walters, "New Light on Mormon Origins from the Palmyra Revival," [http://content.lib.utah.edu/cdm4/document.php?CISOROOT=/dialogue&CISOPTR=5163&REC=13 ''Dialogue'' 4 (Spring 1969)], 66-67.</ref>
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	*{{~~WikipediaAuthorComment\|~~The easy answer is that Marquardt/Walters have the better of the argument. Backman is simply grasping at straws for something that will refute Marquardt/Walters, and the best he can do is gather evidence of religious excitement far afield from Palmyra. In Rough Stone Rolling, Bushman takes another tack and writes cautiously that Joseph's religious interest was sparked when "the aftereffects of the revival of 1816 and 1817 were still being felt." (37) He doesn't even refer to Backman's argument in the text and only mentions his and Walters' articles in a footnote—without explaining either position. That's a significant omission for an LDS patriarch because when Walters first published, Bushman attempted to refute Walter's evidence in a companion article, which is not even cited in the bibliography. Pretty unusual to have written an apologetic article about a narrow subject and then, in a later publication, ignore your own earlier argument and omit a citation to it in the bibliography.--John Foxe (talk) 21:22, 1 September 2008}} (UTC)		*{{WikipediaAuthorResponse}} The easy answer is that Marquardt/Walters have the better of the argument. Backman is simply grasping at straws for something that will refute Marquardt/Walters, and the best he can do is gather evidence of religious excitement far afield from Palmyra. In Rough Stone Rolling, Bushman takes another tack and writes cautiously that Joseph's religious interest was sparked when "the aftereffects of the revival of 1816 and 1817 were still being felt." (37) He doesn't even refer to Backman's argument in the text and only mentions his and Walters' articles in a footnote—without explaining either position. That's a significant omission for an LDS patriarch because when Walters first published, Bushman attempted to refute Walter's evidence in a companion article, which is not even cited in the bibliography. Pretty unusual to have written an apologetic article about a narrow subject and then, in a later publication, ignore your own earlier argument and omit a citation to it in the bibliography.--John Foxe (talk) 21:22, 1 September 2008 (UTC)
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RogerNicholson: /* Dating the First Vision */ mod

2009-04-10T15:06:27Z

Dating the First Vision: mod

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	*{{WikipediaAuthorComment\|The easy answer is that Marquardt/Walters have the better of the argument. Backman is simply grasping at straws for something that will refute Marquardt/Walters, and the best he can do is gather evidence of religious excitement far afield from Palmyra. In Rough Stone Rolling, Bushman takes another tack and writes cautiously that Joseph's religious interest was sparked when "the aftereffects of the revival of 1816 and 1817 were still being felt." (37) He doesn't even refer to Backman's argument in the text and only mentions his and Walters' articles in a footnote—without explaining either position. That's a significant omission for an LDS patriarch because when Walters first published, Bushman attempted to refute Walter's evidence in a companion article, which is not even cited in the bibliography. Pretty unusual to have written an apologetic article about a narrow subject and then, in a later publication, ignore your own earlier argument and omit a citation to it in the bibliography.--John Foxe (talk) 21:22, 1 September 2008}} (UTC)		*{{WikipediaAuthorComment\|The easy answer is that Marquardt/Walters have the better of the argument. Backman is simply grasping at straws for something that will refute Marquardt/Walters, and the best he can do is gather evidence of religious excitement far afield from Palmyra. In Rough Stone Rolling, Bushman takes another tack and writes cautiously that Joseph's religious interest was sparked when "the aftereffects of the revival of 1816 and 1817 were still being felt." (37) He doesn't even refer to Backman's argument in the text and only mentions his and Walters' articles in a footnote—without explaining either position. That's a significant omission for an LDS patriarch because when Walters first published, Bushman attempted to refute Walter's evidence in a companion article, which is not even cited in the bibliography. Pretty unusual to have written an apologetic article about a narrow subject and then, in a later publication, ignore your own earlier argument and omit a citation to it in the bibliography.--John Foxe (talk) 21:22, 1 September 2008}} (UTC)
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RogerNicholson: /* Dating the First Vision */ mod

2009-04-10T15:05:13Z

Dating the First Vision: mod

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	Smith said that his First Vision occurred in the early 1820s, when he was in his early teens		Smith said that his First Vision occurred in the early 1820s, when he was in his early teens but his accounts mention different dates within that period. In 1832, Joseph wrote that the vision had occurred "in the 16th year of [his] age" (about 1821), after he became concerned about religious matters beginning in his "twelfth year" (about 1817).
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	<ref name="Joseph Smith-History 1: 5">[http://scriptures.lds.org/en/js_h/1/5 Joseph Smith-History 1: 5].</ref>		*<ref name="Joseph Smith-History 1: 5">[http://scriptures.lds.org/en/js_h/1/5 Joseph Smith-History 1: 5].</ref>
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	but his accounts mention different dates within that period. In 1832, Joseph wrote that the vision had occurred "in the 16th year of [his] age" (about 1821), after he became concerned about religious matters beginning in his "twelfth year" (about 1817).
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	<ref>{{Harv\|Smith\|1832\|p=3}}</ref>
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	*From ~~the~~ 1832 account:		*From Joseph's 1832 account:
	<blockquote>		<blockquote>
	At about the age of twelve years my mind become seriously imprest with regard to the all importent concerns <del>of</del> for the wellfare of my immortal Soul which led me to searching the scriptures...the Lord heard my cry in the wilderness and while in <ins>the</ins> attitude of calling upon the Lord <ins>in the 16th year of my age</ins> a piller of <del>fire</del> light above the brightness of the sun at noon day come down from above and rested upon me...		At about the age of twelve years my mind become seriously imprest with regard to the all importent concerns <del>of</del> for the wellfare of my immortal Soul which led me to searching the scriptures...the Lord heard my cry in the wilderness and while in <ins>the</ins> attitude of calling upon the Lord <ins>in the 16th year of my age</ins> a piller of <del>fire</del> light above the brightness of the sun at noon day come down from above and rested upon me...
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	<ref>{{Harv\|Roberts \|1902\|loc=vol. 1, ch. 1, p. 7}}</ref>		<ref>{{Harv\|Roberts \|1902\|loc=vol. 1, ch. 1, p. 7}}</ref>
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			*The author picks one later account, and ignores all other accounts that support the 1820 date during Joseph's "15th year."
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	</blockquote>		</blockquote>
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	*{{WikipediaCriticalMain}}
	*Compare this paragraph with the following one. The critical argument is highlighted in the main body text, while the balancing argument is minimized, with most of the descriptive information left in the footnote.
	*Having stated this, one wonders why Bushman's opinion was not included in the article. The author is simply judging which information he is more inclined to believe, and ''that'' is what gets included in the article.
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	<ref>"Church records, newspapers, religious journals, and other contemporary sources clearly reveal that great awakenings occurred in more than fifty western New York towns or villages during the revival of 1819–1820." "Primary sources also specify that great multitudes joined the Methodist, Presbyterian, and Calvinist Baptist societies in the region of country where Joseph Smith lived..." Milton V. Backman, Jr., [https://byustudies.byu.edu/shop/PDFSRC/9.3Backman.pdf ''Awakenings in the Burned - over District: New Light on the Historical Setting of the First Vision'' (BYU Studies, 1969)], 11.</ref>		<ref>"Church records, newspapers, religious journals, and other contemporary sources clearly reveal that great awakenings occurred in more than fifty western New York towns or villages during the revival of 1819–1820." "Primary sources also specify that great multitudes joined the Methodist, Presbyterian, and Calvinist Baptist societies in the region of country where Joseph Smith lived..." Milton V. Backman, Jr., [https://byustudies.byu.edu/shop/PDFSRC/9.3Backman.pdf ''Awakenings in the Burned - over District: New Light on the Historical Setting of the First Vision'' (BYU Studies, 1969)], 11.</ref>
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	*{{WikipediaPositiveFootnote}}
	*Compare this paragraph with the preceding one. The information contained in the footnote should be in the main body text in order to balance the critical information there.
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	<ref>Walters, 68.</ref>		<ref>Walters, 68.</ref>
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	*{{WikipediaCriticalMain}}		\|}
	*Having now provided "balancing" positive information ~~in the footnote from "Mormon apologists," the Wikipedia editor now counters that~~ positive ~~information with additional negative~~ information in the main body, ~~thus bracketing~~ positive ~~information~~ in the ~~footnote with negative~~ information in the ~~main text~~.
			*{{WikipediaCriticalMain}} The preceding section is a good illustration of one of the author's favorite tactics: The expansion of negative information and minimization of positive information in the main body text, with any positive supporting data relegated to the footnote.
			*Note the author's comment about what Richard L. Bushman said. Having stated this, one wonders why Bushman's opinion was not included in the article. The author is simply judging which information he is more inclined to believe, and ''that'' is what gets included in the article.


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RogerNicholson: /* Dating the First Vision */ mod

2009-04-10T14:57:18Z

Dating the First Vision: mod

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	*Edit Wikipedia article section: [http://en.wikipedia.org/w/index.php?title=First_Vision&action=edit&section=4 The vision]		*Edit Wikipedia article section: [http://en.wikipedia.org/w/index.php?title=First_Vision&action=edit&section=4 The vision]
	===Dating the First Vision===		===Dating the First Vision===

			The wiki editor will attempt to "debunk" the story of the First Vision by examining the dating of the various accounts given by Joseph Smith. First, he casts doubt by contrasting the dates of only two of the accounts, without mentioning any of the other accounts that have consistent dating.

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	<ref>{{Harv\|Roberts \|1902\|loc=vol. 1, ch. 1, p. 7}}</ref>		<ref>{{Harv\|Roberts \|1902\|loc=vol. 1, ch. 1, p. 7}}</ref>
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			Next, the editor will attempt to reinforce this uncertainty by discussing the date of religious "revivals" in the Palmyra area. Note that anyone who attempts to provide positive background is ''always'' flagged as a "Mormon apologist."

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	<ref>H. Michael Marquardt and Wesley P. Walters, ''Inventing Mormonism: Tradition and Historical Record'' (San Francisco: Smith Research Associates, 1994), 15-41. The quotations are from an earlier version of this study, Wesley P. Walters, "New Light on Mormon Origins from the Palmyra Revival," [http://content.lib.utah.edu/cdm4/document.php?CISOROOT=/dialogue&CISOPTR=5163&REC=13 ''Dialogue'' 4 (Spring 1969)], 66-67.</ref>		<ref>H. Michael Marquardt and Wesley P. Walters, ''Inventing Mormonism: Tradition and Historical Record'' (San Francisco: Smith Research Associates, 1994), 15-41. The quotations are from an earlier version of this study, Wesley P. Walters, "New Light on Mormon Origins from the Palmyra Revival," [http://content.lib.utah.edu/cdm4/document.php?CISOROOT=/dialogue&CISOPTR=5163&REC=13 ''Dialogue'' 4 (Spring 1969)], 66-67.</ref>
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	*~~Argument presented by the author:~~		*{{WikipediaAuthorComment\|The easy answer is that Marquardt/Walters have the better of the argument. Backman is simply grasping at straws for something that will refute Marquardt/Walters, and the best he can do is gather evidence of religious excitement far afield from Palmyra. In Rough Stone Rolling, Bushman takes another tack and writes cautiously that Joseph's religious interest was sparked when "the aftereffects of the revival of 1816 and 1817 were still being felt." (37) He doesn't even refer to Backman's argument in the text and only mentions his and Walters' articles in a footnote—without explaining either position. That's a significant omission for an LDS patriarch because when Walters first published, Bushman attempted to refute Walter's evidence in a companion article, which is not even cited in the bibliography. Pretty unusual to have written an apologetic article about a narrow subject and then, in a later publication, ignore your own earlier argument and omit a citation to it in the bibliography.--John Foxe (talk) 21:22, 1 September 2008}} (UTC)
	~~<blockquote>~~
	The easy answer is that Marquardt/Walters have the better of the argument. Backman is simply grasping at straws for something that will refute Marquardt/Walters, and the best he can do is gather evidence of religious excitement far afield from Palmyra. In Rough Stone Rolling, Bushman takes another tack and writes cautiously that Joseph's religious interest was sparked when "the aftereffects of the revival of 1816 and 1817 were still being felt." (37) He doesn't even refer to Backman's argument in the text and only mentions his and Walters' articles in a footnote—without explaining either position. That's a significant omission for an LDS patriarch because when Walters first published, Bushman attempted to refute Walter's evidence in a companion article, which is not even cited in the bibliography. Pretty unusual to have written an apologetic article about a narrow subject and then, in a later publication, ignore your own earlier argument and omit a citation to it in the bibliography.--John Foxe (talk) 21:22, 1 September 2008 (UTC)
	</blockquote>		</blockquote>
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	Mormon apologists, such as [[Milton Backman]], argue that religious outbreaks occurred within a larger fifty-mile radius of Joseph's home.		Mormon apologists, such as Milton Backman, argue that religious outbreaks occurred within a larger fifty-mile radius of Joseph's home.
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	<ref>"Church records, newspapers, religious journals, and other contemporary sources clearly reveal that great awakenings occurred in more than fifty western New York towns or villages during the revival of 1819–1820." "Primary sources also specify that great multitudes joined the Methodist, Presbyterian, and Calvinist Baptist societies in the region of country where Joseph Smith lived..." Milton V. Backman, Jr., [https://byustudies.byu.edu/shop/PDFSRC/9.3Backman.pdf ''Awakenings in the Burned - over District: New Light on the Historical Setting of the First Vision'' (BYU Studies, 1969)], 11.</ref>		<ref>"Church records, newspapers, religious journals, and other contemporary sources clearly reveal that great awakenings occurred in more than fifty western New York towns or villages during the revival of 1819–1820." "Primary sources also specify that great multitudes joined the Methodist, Presbyterian, and Calvinist Baptist societies in the region of country where Joseph Smith lived..." Milton V. Backman, Jr., [https://byustudies.byu.edu/shop/PDFSRC/9.3Backman.pdf ''Awakenings in the Burned - over District: New Light on the Historical Setting of the First Vision'' (BYU Studies, 1969)], 11.</ref>

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	#{{note\|fn5}} Cowles, ''Landmarks of Wayne County'', 194.		#{{note\|fn5}} Cowles, ''Landmarks of Wayne County'', 194.
	#{{note\|fn6}} Cowles, ''Landmarks of Wayne County'', 191–192.		#{{note\|fn6}} Cowles, ''Landmarks of Wayne County'', 191–192.
	{{SeeAlso\|Religious revivals in 1820]]		{{SeeAlso\|Religious revivals in 1820}}