Posted by:
randyj
(
)
Date: May 02, 2016 02:24PM
For example:
"Maynes noted that the Bible, too, offers differing takes on the Apostle Paul's visionary Christian conversion on the road to Damascus."
His first logical error is assuming that the story of Paul's vision is true, and then using that dubious example to support Smith's story. He's using a Bible story to "proof-text" the Joseph Smith story.
Also, the Paul story went through multiple possible authors and language translations almost 2000 years ago, as opposed to Smith's story which occurred less than 200 years ago, and was reported first-hand by the alleged eyewitness.
That brings us to the next item of flawed logic: Joseph Smith was the only witness to this alleged event. The story came from his own mind and pen. There are no evil anti-Mormons to blame the inconsistencies on. Smith's personal credibility is crucial to the founding story of Mormonism. If he couldn't tell a consistent story, it's almost certain that it didn't happen.
Two other problems, which I've noted many times before: First, Smith claimed that he was persecuted by local preachers when he told them about his vision; but no local preachers, nor anyone else acquainted with Smith at that time, reported any such conversations. All of the accounts of Smith's 1820s public activities dealt with his money-digging schemes---not any religious claims. That makes it almost certain that Smith invented his story of an 1820 vision many years after its alleged occurrence.
Secondly, Smith's own closest friends and relatives told markedly different stories about his early visions. I had studied and written the material quoted below about 15-16 years ago. It's archived on Mormonthink:
Oliver Cowdery's account in the 1834 "Messenger and Advocate" stated that the "first vision" occurred in 1823. He did not report an 1820 vision, indicating that Cowdery was unaware of the 1820 experience. Cowdery's account also reported that Smith's interest in religion was sparked by the preaching of Methodist elder George Lane, rather than Smith's version, that claimed that he was inspired by reading in the Bible at age 14. Cowdery also stated that the date of the "religious excitement in Palmyra and vicinity" was in Smith's "17th year," which would have been 1823, rather than 1820.
Joseph's brother William gave an account of the event more similar to Cowdery's than to Joseph's:
"In 1822 and 1823, the people in our neighborhood were very much stirred up with regard to religious matters by the preaching of a Mr. [George] Lane, an elder of the Methodist Church.....The consequences [of this growing religious revival] was that my mother, my brothers Hyrum and Samuel, older than I, joined the Presbyterian Church. Joseph, then being about seventeen years of age [1823], had become seriously inclined, although not 'brought out', as the phrase was, began to reflect and inquire, which of all these sects was right.....He continued in secret to call upon the Lord for a full manifestation of his will, the assurance that he was accepted of him, and that he might have an understanding of the path of obedience.
"At length he determined to call upon the Lord until he should get a manifestation from him. He accordingly went out into the woods and falling upon his knees called for a long time upon the Lord for knowledge. While engaging in prayer a light appeared in the heavens, and descended until it rested upon the trees where he was.....An angel then appeared to him and conversed with him upon many things. He told him that none of the sects were right; but that if he was faithful in keeping the commandments he should receive, the true way should be made known unto him; that his sins were forgiven, etc.....he.....told us.....that the angel had also given him a sort account of the inhabitants who formerly resided upon this continent, a full history of whom he said was engraved on some plates which were hidden, and which the angel promised to show him....."
Note that William's and Cowdery's accounts both testify that the preaching of George Lane was Joseph's motivation to seek "inspiration." That creates a problem for Smith's claim that the first vision occurred in 1820, because Reverend Lane did not preach in the area until 1824. Joseph claimed that local ministers "persecuted" him, leading some to question whether a minister would appeal to Joseph as a man worthy of respect.
Note also how William's account co-mingles elements of the alleged "first vision" with those of "Moroni's visit" of 1823. That same contradiction also occurred in Lucy Mack Smith's original manuscript of her "Biographical Sketches":
"One evening we were sitting till quite late conversing upon the subject of the diversity of churches that had risen up in the world and the many thousand opinions in existence as to the truth contained in scripture......After we ceased conversation he [Joseph] went to bed and was pondering in his mind which of the churches were the true way but he had not laid there long till he saw a bright light enter the room where he lay. He looked up and saw an angel of the Lord standing by him. The angel spoke, I perceive that you are enquiring in your mind which is the true church. There is not a true church on earth." (This original version was deleted by Brigham Young when Lucy's book was ordered recalled and re-published, obviously because Lucy's version contradicted Smith's 1842 "official" version.)
All of the contradictions, originating in accounts from Smith and his closest family and friends, indicate to reasonable investigators, that the best sources for facts about Mormon origins has not been church leaders, members or church curriculum. And that of course, leads investigators and doubting members to believe that Smith may have invented the "first vision" story, probably around 1832 when he wrote his original version of it. And then the story changed with each re-telling, to meet Smith's need to reestablish his authority with the Mormon faithful. Or so it has been suggested by some historians.
There are other contradictions which cast doubt on the "first vision," such as the some of the Smith family joining the Presbyterian church AFTER God has supposedly told Joseph that all churches were corrupt; Cowdery's statement that Smith had wondered, several years after the alleged "first vision," as to whether "a Supreme Being did exist"; and the fact that as late as 1851, church publications such as the "Times and Seasons" were calling the angel that visited Joseph "Nephi," rather than Moroni. Since Joseph Smith was the editor of the "Times and Seasons," it seems incredible that he would allow his own paper to misstate the name of the angel, and not issue a correction.