First VisionPub Date : 2019-09-26DOI: 10.1093/OSO/9780199329472.003.0027
S. Harper
{"title":"Our Whole Strength","authors":"S. Harper","doi":"10.1093/OSO/9780199329472.003.0027","DOIUrl":"https://doi.org/10.1093/OSO/9780199329472.003.0027","url":null,"abstract":"In the information age, growing awareness of Joseph Smith’s first vision accounts and the findings of the New Mormon History disrupted the collective Mormon memory of Smith’s vision. Of the saints who learned of the newly selected and related knowledge, many dismissed or disregarded it. But many experienced dissonance that led to deeper investigation. Some successfully incorporated new knowledge and consolidated a more complex but still orthodox memory. For others, however, a high degree of unresolved dissonance eroded their faith. They could no longer believe that Joseph Smith experienced a vision, but because it had become the seminal event underpinning their faith, they could agree with Gordon B. Hinckley that it either occurred or it did not, and if it did not, the faith was a fraud.","PeriodicalId":249520,"journal":{"name":"First Vision","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114188339","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
First VisionPub Date : 2019-09-26DOI: 10.1093/OSO/9780199329472.003.0007
S. Harper
{"title":"Extract from His History","authors":"S. Harper","doi":"10.1093/OSO/9780199329472.003.0007","DOIUrl":"https://doi.org/10.1093/OSO/9780199329472.003.0007","url":null,"abstract":"Joseph Smith grew up in a visionary family that lived in a visionary culture, but nothing in the historical record reveals that he told his family about his first vision in the 1820s. Many modern saints easily recall that, when Smith returned home after his vision, he told his mother. But all the historical record—an 1842 redaction to the 1838/39 account—says is that he told his mother what he learned, not how. There is no evidence that he told anyone but the Methodist minister for a decade. There is no known evidence of him relating his experience to family members or others. In 1832, Smith remembered that he could find no one that believed him.","PeriodicalId":249520,"journal":{"name":"First Vision","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114353842","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
First VisionPub Date : 2019-09-26DOI: 10.1093/OSO/9780199329472.003.0013
S. Harper
{"title":"Our History, 1869–74","authors":"S. Harper","doi":"10.1093/OSO/9780199329472.003.0013","DOIUrl":"https://doi.org/10.1093/OSO/9780199329472.003.0013","url":null,"abstract":"As the transcontinental railroad neared completion in 1869, the Protestant establishment of the United States seemed to be on a collision course with Latter-day Saint hegemony in Utah Territory. In Salt Lake City, Episcopalians consecrated St. Mark’s Cathedral three blocks from the Salt Lake tabernacle less than a month before the dedication of First Presbyterian Church just a block beyond that. The government-backed Protestant establishment seemed to be closing in on the Mormon establishment. In that context church historian Orson Pratt continued to function as the major narrator, repeating again and again the story of Joseph Smith’s first vision in ways that consolidated as a usable past in the context of an embattled present.","PeriodicalId":249520,"journal":{"name":"First Vision","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129527946","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
First VisionPub Date : 2019-09-26DOI: 10.1093/OSO/9780199329472.003.0016
S. Harper
{"title":"Recursion, Distortion, and Source Amnesia","authors":"S. Harper","doi":"10.1093/OSO/9780199329472.003.0016","DOIUrl":"https://doi.org/10.1093/OSO/9780199329472.003.0016","url":null,"abstract":"Between 1870 and 1900, the last Latter-day Saints who knew Joseph Smith gave way to generations that never did. Their collective memory transitioned as they selected, related, and generalized knowledge together. At points in this process their collective memory prioritized coherence over accuracy, as memories tend to do. Art and music depicting Joseph Smith’s first vision began to appear in the 1870s and 1880s. This chapter particularly highlights C. C. A. Christensen’s audio and visual display called the “Mormon Panorama,” which inspired George Manwaring’s hymn, “Joseph Smith’s First Prayer”—a hymn well known among Latter-day Saints to this day. These artistic representations reflected and contributed to the recursion of collective memory and its transmission to the next generation. They also reflected and contributed to memory distortion and source amnesia.","PeriodicalId":249520,"journal":{"name":"First Vision","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114893693","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
First VisionPub Date : 2019-09-26DOI: 10.1093/OSO/9780199329472.003.0005
S. Harper
{"title":"First Communication","authors":"S. Harper","doi":"10.1093/OSO/9780199329472.003.0005","DOIUrl":"https://doi.org/10.1093/OSO/9780199329472.003.0005","url":null,"abstract":"The long shadow cast by the minister’s rejection explains why Smith’s memory formed and re-formed as it did in the context of later experiences. In 1835 Joseph Smith consolidated, and his scribe recorded, a spontaneous memory of his first vision. It differs markedly from his other accounts primarily because it was cued spontaneously by a conversation, not by a premeditated effort to record autobiography. It shows that, given the right cues and context, he could make a memory that did not need to respond to the Methodist minister, whether to please him (as in 1832) or to rebuke him (as in 1838/39).","PeriodicalId":249520,"journal":{"name":"First Vision","volume":"11 1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124921288","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
First VisionPub Date : 2019-09-26DOI: 10.1093/OSO/9780199329472.003.0021
S. Harper
{"title":"The Objective Reality of the First Vision Is Questioned","authors":"S. Harper","doi":"10.1093/OSO/9780199329472.003.0021","DOIUrl":"https://doi.org/10.1093/OSO/9780199329472.003.0021","url":null,"abstract":"In the early twentieth century, intellectuals became interested in Joseph Smith’s first vision for the first time. A few scholars offered naturalistic explanations. Academic interest in Joseph Smith’s visions added an alternative unbelieving interpretation to overt hostility or total disregard. It also added a new risk to that believers in the historical appearance of divine, embodied beings could find more dangerous than persecution. Pluralism and pragmatism, as defined by William James, could undermine the exceptionalism saints found in Smith’s vision. For these and other reasons, faculty and students at fledgling Brigham Young University wrestled with the historicity of Joseph Smith’s first vision. Harvard PhD and later Mormon apostle John A. Widtsoe experienced this upheaval and arrived at an orthodox belief.","PeriodicalId":249520,"journal":{"name":"First Vision","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117091973","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
First VisionPub Date : 2019-09-26DOI: 10.1093/OSO/9780199329472.003.0010
S. Harper
{"title":"Addition, Subtraction, and Canonization","authors":"S. Harper","doi":"10.1093/OSO/9780199329472.003.0010","DOIUrl":"https://doi.org/10.1093/OSO/9780199329472.003.0010","url":null,"abstract":"Two key memories Joseph Smith left for consolidating a collective memory of his first vision went unpublished until the 1960s. Church historians Willard Richards and George Smith and their successors did not select them for consolidation by the saints nor relate them meaningfully to their shared story. That these sources could have informed Mormon collective memory shows that nothing about its consolidation was foregone or fixed. Everything hung on the unpredictable and unplanned combination of influences that led Smith to remember and privilege some memories above others as he did, and his followers to select from and relate to those memories as they did.","PeriodicalId":249520,"journal":{"name":"First Vision","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127366722","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
First VisionPub Date : 2019-09-26DOI: 10.1093/OSO/9780199329472.003.0004
S. Harper
{"title":"An Account of His Marvelous Experience","authors":"S. Harper","doi":"10.1093/OSO/9780199329472.003.0004","DOIUrl":"https://doi.org/10.1093/OSO/9780199329472.003.0004","url":null,"abstract":"In 1832, Smith consolidated and composed his earliest recorded memory of his vision in a short autobiography. It is best understood as an attempt to respond to the earlier rejection. Smith described his experience in terms he hoped would not upset the culture the Methodist minister represented, but in doing so Smith didn’t seem true to himself. So Smith’s 1832 autobiography is best understood as a conflicted consolidation—an unsuccessful attempt to reconcile his experience with a socially safe identity. For more than a century this memory remained outside the collection of items available for consolidating collective memory. For Joseph Smith’s individual memory, however, the 1832 consolidation fixed one point from which he never turned: he prayed to God in the woods, and his ministry began when God answered.","PeriodicalId":249520,"journal":{"name":"First Vision","volume":"2018 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128081010","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
First VisionPub Date : 2019-09-26DOI: 10.1093/OSO/9780199329472.003.0011
S. Harper
{"title":"Collective Consolidation Begins","authors":"S. Harper","doi":"10.1093/OSO/9780199329472.003.0011","DOIUrl":"https://doi.org/10.1093/OSO/9780199329472.003.0011","url":null,"abstract":"The process of collective memory consolidation is effortful and slow and can involve a great deal of contest and negotiation. The memories that make it through this process are incredibly durable. Orson Pratt was the foremost relater in the process of consolidating a collective Mormon memory of Joseph Smith’s first vision. Like Joseph Smith and everyone else, Pratt inescapably remembered in a sociocultural context that shaped what could consolidate.","PeriodicalId":249520,"journal":{"name":"First Vision","volume":"2001 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131371643","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
First VisionPub Date : 2019-08-22DOI: 10.1093/oso/9780199329472.003.0025
S. Harper
{"title":"New Light","authors":"S. Harper","doi":"10.1093/oso/9780199329472.003.0025","DOIUrl":"https://doi.org/10.1093/oso/9780199329472.003.0025","url":null,"abstract":"As the number of Mormon converts pushed toward two million in the 1960s, Presbyterian minister Wesley Walters was not able to keep them from becoming Latter-day Saints. But he forced all serious scholars of Mormon history to reconsider the reliability of Joseph Smith’s first vision story with his novel research method and findings. Walters made the case that historical evidence disproved any sizeable revival in Joseph Smith’s vicinity in 1820, and therefore that Smith made up his story later, situating it in the context of a well-documented 1824 revival. Walters’s argument was later criticized for its fallacies of irrelevant proof negative proof, but it caused consternation among Latter-day Saint scholars at the time.","PeriodicalId":249520,"journal":{"name":"First Vision","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-08-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125238755","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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