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From: gdm-owner@xmission.com
To: gdm-digest@xmission.com
Subject: gdm Digest V1 #2
Reply-To: gdm@xmission.com
Errors-To: gdm-owner@xmission.com
Precedence:
gdm Digest Saturday, 11 January 1997 Volume 01 : Number 002
In this issue:
---> Lesson 2 Jan 12th 1997 (long)
See the end of the digest for information on subscribing to the gdm
or gdm-digest mailing lists and on how to retrieve back issues.
----------------------------------------------------------------------
From: "Perry L. Porter" <plporter@pobox.com>
Date: Sat, 11 Jan 1997 20:19:36 -0700
Subject: ---> Lesson 2 Jan 12th 1997 (long)
Gospel Doctrine Manual - list.
gdm@xmission.com
I have not had as many people sign up or contribute as I has hoped, but
here is the first lesson, if you have added references to add, send it to
the list, it will bounce, but I will get a copy, and I will include
references in future updates. I would prefer a more summary list with
references, but due to lack of time, I include this time include the full
text.
=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=
=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=
=3D=3D=3D=3D=3D=3D=3D=3D=3D
Joseph Smith History 1:1-26
Lesson 2=20
Scriptural Highlights=20
1. Joseph Smith seeks the truth about religion.
2. The Father and the Son appear to Joseph Smith in the First Vision.=20
In the First Vision, Joseph Smith saw and conversed with the Father and the
Son. He learned important truths about the Godhead. He also learned that
God did not acknowledge any of the existing churches as His own. In
addition, Joseph received a promise that the fulness of the gospel would be
made known to him (see History of the Church, 4:536). This vision marked
the beginning of the restoration of the gospel=20
in the latter days.
This lesson should help class members feel renewed faith in Joseph Smith's
divine calling and in the truths revealed in this vision. You might ask
class members to sing "Joseph Smith's First Prayer" (Hymns, no. 26). If any
members have been to the Sacred Grove, invite them to describe it and to
tell how they felt there.
Discussion and Application Questions
While Joseph Smith was young, what conditions existed that confused him and
many other people about religion? (JS-H 1 :5-10.) How do these conditions
show that there had been an apostasy from the gospel that the Savior taught
while he was on the earth?
* How did Joseph Smith seek to find the truth about religion? What can we
learn from this? (JS-H 1:11 -14.)
* What impresses you about Joseph Smith's reading of the book of James?
(JS-H 1 :11 -12.) How can we improve our ability to understand the
scriptures? (2Nephi 4:15; 31:20; 3 Nephi 17:3; D&C 1:37.)
* In the First Vision, what did Joseph Smith learn about Heavenly Father?
Jesus Christ? Satan? Prayer? The existing churches? Revelation? Man's
relationship to God? (See (JS-H 1:15-20 and the quotation from Elder Faust.)
* Why is it important to have correct knowledge about God? (John 17:3.)
* Why do you think Heavenly Father gave a revelation of such importance to
a fourteen-year-old boy? (See D&C 138:53-55 and the quotation from
President Kimball.)
* As we consider Satan's attempt to destroy young Joseph, what can we learn
about how to overcome evil, discouragement, adversity, and fear? (JS-H
1:15-16.)
* How can we be sensitive when dealing with members of other churches who
might be offended by the declaration that "all their creeds were an
abomination" to the Lord? (JS-H 1:19). (See the quotation from Elder=
Talmage.)
* How did the leaders of churches respond when Joseph Smith told them of
his vision? (JS-H 1 :21-26.) How did this affect Joseph's testimony? What
can we learn from page 3 of The Doctrine and Covenants Gospel Doctrine
Teachers Manual Joseph Smith about responding to people who try to weaken
our faith?
* Why is it vital to have a testimony that Joseph Smith's account of the
First Vision is true? (See the quotation from President Benson.) What are
your feelings as you read Joseph's account of the First Vision?
Quotations
Elder James E. Faust: "What was learned from the First Vision? 1. The
existence of God our Father as a personal being, and proof that man was
made in the image of God.2. That Jesus is a personage, separate and
distinct from the Father. 3. That Jesus Christ is declared by the Father to
be his Son. 4. That Jesus was the conveyer of revelation as taught in the
Bible. 5. The promise of James to ask of God for wisdom was fulfilled. 6.
The reality of an actual being from an unseen world who tried to destroy
Joseph Smith. 7. That there was a falling away from the Church established
by Jesus Christ.... 8. Joseph Smith became a witness for God and his Son,
Jesus Christ" (Ensign, May 1984, p. 68).
President Spencer W. Kimball: "[Joseph Smith] had no preconceived false
notions and beliefs. He was not steeped in the traditions and legends and
superstitions and fables of the centuries.... This young boy, clean, free
from all antagonistic and distorted ideas and with a sincere desire to find
the truth, knelt . . . and poured out his soul to God" (The Teachings of
Spencer W. Kimball, pp. 428-29).
Elder James E. Talmage: "When we say that the Lord is not pleased with
those churches, we do not=20
mean that he is not pleased with the members thereof. [A] church as such
may be wholly corrupt because of the false claims that are being made for
it, and yet within that church as members there may be people who are doing
their best"
(in Conference Report, Oct. 1928, p.120).
President Ezra Taft Benson: "This message constitutes the heart and the
foundation of the Church. If Joseph Smith's testimony of seeing God the
Father and His Son. Jesus Christ, is not true, then Mormonism represents a
false system of belief. But if this vision was reality-and there are
thousands who attest that it is by the verifying witness of God's Holy
Spirit-then the Church of Jesus Christ was and is restored on earth again"
(Come unto Christ, p. 74).
Additional Ideas
1. Invite class members to share their testimonies of the Prophet Joseph
Smith.
2. You might want to show the film The First Vision (videocassette 53145 or
53452). If you do this, you might want to take two weeks for this lesson
Next Week's Reading Assignment
Doctrine and Covenants 2; Joseph History 1 :27-54
Class Member Study Guide
Lesson 2
When Jesus lived on the earth, he organized his Church and gave priesthood
power to his disciples. The Church continued for a time after Jesus was
crucified, but apostasy gradually increased, and the priesthood and the
fulness of the gospel were taken from the earth. This period of spiritual
darkness extended for many centuries, and finally ended in the spring of
1820 when Joseph Smith had his first vision and the fulness of the gospel
began to be restored.
Read and ponder Joseph Smith's account of his vision, found in Joseph
Smith-History 1: 1-26. During your study, consider the following:
* Why is it vital for you to have a testimony that Joseph Smith's account
of the First Vision is true? What feelings do you have as you read Joseph's
account of the First Vision?
* In the First Vision, what did Joseph Smith learn about Heavenly Father?
Jesus Christ? Satan? Prayer? The existing churches? Revelation? Man's
relationship to God?
* As you consider Satan's attempt to destroy young Joseph, what can you
learn about how to overcome evil and discouragement? (JS-H 1:15-16.)
The Sacred Grove, near Palmyra New York, where the Father and Son appeared
to Joseph Smith in the spring of 1820. Photograph by George E Anderson, 1907
page 4 of The Doctrine and Covenants Gospel Doctrine Teachers Manual (end
of lesson 2)
- --------------------------------------------------------
Editorial comment, Joseph Smith's concept of God evolved with time, he did
not leave the Sacred grove with a solid knowledge that God the Father and
his Son had separate bodies and persona's. This is evidenced by typical 3
in 1 trinity references in the "Lectures on Faith" and differing
descriptions of the physical and separate nature of the personages that
Joseph said appeared to him when he went to pray in the grove. =20
Teachers should approach this subject cautiously as most members are
unaware of Joseph's evolving understanding of God, most assume that the
account that they have heard is the earliest and only account left by
Smith. If Satan has any claim to see that justice is done, then members
some time after they cross the vail will be confronted with this
information, and they will need to adjust their perceptions and testimony
accordingly. Since this life is our time of trials and testing as we grow
in knowledge in the pursue of exaltation, we should not put correcting
misconceptions.
Therefore I include with this posting some of the various accounts of the
first vision, given by Joseph Smith at different times in his life. I
would like to add to it in future posts to this list, the references that
should go with these and other references that add more knowledge to this
corrections to perceptions.
But first I will a quote by Joseph Fielding Smith Jr. Born 19 July 1876,
was sustained as Assistant Church Historian 8 Apr. 1906; Apostle in 1910,
sustained Church Historian and General Church Recorder in 1921, and a
member of the first Presidency in 1969, released as Church Historian to
become Church President in Feb 1970. So he was either Assistant or Church
Historian for 63 years, most of which time he was also an Apostle.
"The chronicler of important events should not be deprived of his
individuality; but if he willfully disregards the truth, no matter what his
standing me be, or how greatly he may be respected, he should be avoided.
No historian has the right to make his prejudices paramount to the facts he
should record. For such a writer, to record as truth that which is false,
and to palm off as facts that which is fiction, degrades himself, insults
his readers and outrages his profession."
-Joseph Fielding Smith
Jr. (1906)
- --------------------------------------------------
[1832 Account]
At about the age of twelve years my mind become seriously imprest =20
with regard to the all importent concerns for the wellfare of my =20
immortal Soul which led me to searching the scriptures believeing as =20
I was taught, that they contained the word of God thus applying =20
myself to them and my intimate acquainance with those of different =20
denominations led me to marvel excedingly for I discovered that <they =20
did not #adorn#> #instead# of adorn#ing# their profession by a holy =20
walk and Godly conversation agreeable to what I found contained in =20
that sacred depository this was a grief to my Soul thus from the age =20
of twelve years to fifteen I pondered many things in my heart =20
concerning the sittuation of the world of mankind the contentions and =20
divi[si]ons the wicke[d]ness and abominations and the darkness which =20
pervaded the #of the# minds of mankind my mind become excedingly =20
distressed for I become convicted of my sins and by searching the =20
scriptures I found that #mand# <mankind>> did not come unto the Lord =20
but that they had apostatised from the true and liveing faith and =20
there was no society or denomination that built upon the gospel of =20
Jesus Christ as recorded in the new testament and I felt to mourn for =20
my own sins and for the sins of the world for I learned in the =20
scriptures that God was the same yesterday to day and forever that he =20
was no respecter to persons for he was God for I looked upon the moon =20
rolling in their magesty through the heavens and also the starts =20
shining in their courses and the earth also upon which I stood and =20
the beast of the field and the fowls of heaven and the fish of the =20
waters and also man walking forth upon the face of the earth in =20
magesty and in strength of beauty whose power and intiligence in =20
governing the things which are so exceding great and marvilous even =20
in the likeness of him who created #him# <them> and when I considered =20
upon these things my heart exclaimed well hath the wise man said =20
#the# <it is a> fool <that> saith in his heart there is no God my =20
heart exclaimed all all these bear testimony and bespeak an =20
omnipotant and omnipreasant power a being who makith Laws and =20
decreeeth and bindeth all things in their bounds who filleth Eternity =20
who was and is and will be from all Eternity to Eternity and when I =20
considered all these things and that <that> being seeketh such to =20
worship him as worship him in spirit and in truth therefore I cried =20
unto the Lord for mercy for there was none else to whom I could go =20
and #to# obtain mercy and the Lord heard my cry in the wilderness and =20
while in <the> attitude of calling upon the Lord <in the 16th year of =20
my age> a piller of #fire# light above the brightness of the sun at =20
noon day come down from above and rested upon me and I was filled =20
with the spirit of god and the <Lord> opened the heavens upon me and =20
I saw the Lord and he spake unto me saying Joseph <my son> thy sins =20
are forgiven thee. go thy <way> walk in my statutes and keep my =20
commandments behold I am the Lord of glory I was crucifyed for the =20
world that all those who believe on my name may have Eternal life =20
<behold> the world lieth in sin #and# at this time and none doeth =20
good no not one they have turned asside from the gospel and keep not =20
<my> commandments they draw near to me with their lips while their =20
hearts are far from me and mine anger is kindling againts the =20
inhabitants of the earth to visit them acording to th[e]ir =20
ungodliness and to bring to pass that which <hath> been spoken by the =20
mouth of the prophets and Ap[o]stles behold and lo I come quickly as =20
it [is] written of me in the cloud <clothed> in the glory of my =20
Father and my soul was filled with love and for many days I could =20
rejoice with great Joy and the Lord was with me but [I] could find =20
none that would believe the hevnly vision nevertheless I pondered =20
these things in my heart #about that time my mother and# but after =20
many days (handwriting now Frederick G. Williams) I fell into =20
transgressions and sinned in many things which brought a wound upon =20
my soul and there were many things which transpired that cannot be =20
writen and my Fathers family have suffered many persicutions and =20
afflictions and it came to pass when I was seventeen years of age I =20
called again in the case of said Hill.
- --------------------------------------------------
[1835 Version - Handwriting of Warren A. Cowdery]
Being wrought up in my mind respecting the subject of religion, and =20
looking at the different systems taught the children of men, I knew =20
not who was right or who was wrong, but considered it of the first =20
importance to me that I should be right, in matters of so much =20
moment, matter[s] involving eternal consequences. Being thus =20
perplexed in mind I retired to the silent grove and there bowed down =20
before the Lord, under a realizing sense, (if the bible be true) ask =20
and you shall receive, knock and it shall be opened, seek and you =20
shall find, and again, if any man lack wisdom, let [him ask] of God =20
who giveth to all men liberally & upbraideth not. Information was =20
what I most desired at this time, and wiht a fixed determination to =20
obtain it, I called on the Lord for the first time in the place above =20
stated, or in other words, I made a fruitless attempt to pray My =20
tongue seemed to be swoolen in my mouth, so that I could not utter. =20
I heard a noise behind me like some one walking towards me: I strove =20
again to pray, but could not; the noise of walking seemed to draw =20
nearer; I sprang upon my feet and looked round, but saw no person, or =20
thing that was calculated to produce the noise of walking. I kneeled =20
again, my mouth was opened and my tongue loosed; I called on the Lord =20
in mighty prayer. A pillar of fire appeared above my head; which =20
presently rested down upon me, and filled me with unspeakable joy. A =20
personage appeared in the midst of this pillar of flame, which was =20
spread all around and yet nothing consumed. Another personage soon =20
appeared like unto the first: he said unto me thy sins are forgiven =20
thee. He testified also unto me that Jesus Christ is the son of God. =20
I saw many angels in this vision. I was about 14 years old when I =20
received this first communication.
- --------------------------------------------------------------------------
[1839 Version]
of Eightteen hundred and twenty. It was the first time in
my life that I had <made> such an attempt, for amidst all <my> anxieties I
had never as yet made the attempt to pray vocally.
After I had retired into the place where I had previously designed to go,
having looked around me and finding myself alone, I kneeled down and began
to offer up the desires of my heart to God. I had scarcely done so, when
immediatedly I was <siezed> upon by some power which entirely overcame me
and <had> such astonishing influence over me as to bind my tongue so that I
could not speak. Thick darkness gathered around me and it seemed to me for
a time as if I were doomed to sudden destruction. But exerting all my
powers to call upon God to deliver me out of the power of this enemy which
had siezed upon me, and at the very moment when I was ready to sink into
despair and abandon myself to destruction, not to an imaginary ruin but to
the power of some actual being from the unseen world who had such a
marvelous power as I had never before felt in any being. Just at this
moement of great alarm I saw a pillar <of> light exactly over my head above
the brightness of the sun, which descended #gracefully# gradually untill it
fell upon me. It no sooner appeared than I found myself delived from the
enemy which held me bound. When the light rested upon me I saw two
personages (whose brightness and glory defy all description) standing above
me in the air. One of <them> spake unto me calling me by name and said
(pointing to the other) "This is my beloved Son, Hear him." My object in
going to enquire of the Lord was to know which of all the sects was right,
that I might know which to join. No sooner therefore did I get possession
of myself so as to be able to speak, than I asked the personages who stood
above me in the light, which of all the sects was right, (for at thsi time
it had never entered into my heart that all were wrong) and which I should
join. I was answered that I must join none of them, for they were all
wrong, and the Personage who addressed me said that all their Creeds were
an abomination in his sight, that those professors were all corrupt, that
"they draw near to me with their lips but their hearts are far from me,
They teach for doctrines the commandments of men, having a form of
Godliness but they deny the power thereof." He again forbade me to join
with any of them and many other things did he say unto me which I cannot
write at this time. When I came to myself again I found myself lying on
<my> back looking into Heaven.
[Note - Willard Richards, 2 Dec 1842]
When the light had departed I had no strength, but soon recovering in some
degree. I went home. & as I leaned up to the fire piece. Mother Enquired
what the matter was. I replied never mind all is well.-I am well enough
off. I then told my mother that I have learned for myself that
Presbyterianism is not true.- It seems as though the adversary was aware at
a very early period of my life that I was destined to prove a disturber &
annoyer of his kingdom, or else why should the powers of Darkness combine
against me, why the oppression & persecution that arose against me, almost
in my infancy?
- ------------------------------------------------------------------
[1842 Wentworth Letter Version]
...I retired to a secret place in a grove and began to call upon the =20
Lord, while fervently engaged in supplication my mind was taken away =20
from the objects with which I was surrounded, and I was enwrapped in =20
a heavenly vision and saw two glorious personages who exactly =20
resembled each other in features, and likeness, surrounded with a =20
brilliant light which eclipsed the sun at noon-day. They told me =20
that all religious denominations were believing in incorrect =20
doctrines, and that none of them was acknowledged of God as his =20
church and kingdom. And I was expressly commanded to "go not after =20
them," at the same time receiving a promise that the fulness of the =20
gosepl should at some future time be made known unto me.
=20
- ---------------------------------------------------------------------
From Brigham Young, Journal of Discourses 19:38, June 17, 1877, 3 months
before his death.
"I lived right in the country where the plates were found from which the
Book of Mormon was translated, and I know a great many things pertaining to
that country. I believe I will take the liberty to tell you of another
circumstace that will be as marvelous as anything can be. This is an
incident in the lfe of Oliver Cowdery, but he did not take the liberty of
telling such things in meeting as I take. I tell these things to you, and
I have a motive for doing so. I want to carry them to the ears of my
brethren and sisters, and to the children also, that they may grow to an
understanding of some fo the things that seem to be entirely hidden from
the human family. Oliver Cowdery went with the Prophet Joseph Smith when
he deposited these plates. Joseph did not translate all of the plates;
there was a portion of them sealed, which you can learn from the Book of
Doctrine and Covenants. When Joseph got the plates, the angel instructed
him to carry them back to the hill Cumorah, which he did. Oliver says that
when Joseph and Oliver went there, the hill opened, and they walked into a
cave, in which there was a large and spacious room. He says he did not
think at the time whether they had the light of the sun or artificial
light; but that it was just as light as day. They laid the plates on a
table; it was a large table that stood in the room. Under this table there
was a pile of plates as much as two feet high, and there were altogether in
this room more plates that probably many wagon loads; they were piled up
in the corners and along the walls. The first time they went there the
sword of Laban hung upon the wall; but when they went again it had been
taken down and laid upon the table across the gold plates; it was
unsheathed, and it was written these words; 'This sword will never be
sheathed again until the kingdoms of this world become the kingdom of our
God and his Christ.' I tell you this as coming not only from Oliver
Cowdery but others who were familiar with it, and who understood it just as
well as we understand coming to this meeting, enjoying the day, and by and
by we sepearate and go away, forgetting most of what is said, but
remembering some things."
- ---------------------------------------------------------
The Manual suggests that if any member of the class has visited the Sacred
Grove that they describe it and tell how they felt there.
A few years ago on a Email list Mormon-L someone explained that the tract
of land identified as the Sacred Grove by the church, is on the land that
was owned by the Smith's but it was based on assumptions about which land
had been cleared by the Smiths with land later cleared by other owners of
the property and that the cite where most people assume it THE grove is
probably a different set of trees altogether.
If anyone can confirm or deny this information please give references.
Journal of Book of Mormon Studies: The Book of Mormon, Historicity, and
Faith, p.11
... And so it is in regard to the occasion in Palmyra. It matters very much
that the Eternal Father and His Only Begotten did appear to a young boy in
a grove of trees in New York State. Exactly where the Sacred Grove is, as
well as what specific trees or ground were hallowed by the theophany, is
much less significant. If Joseph Smith did not see in vision the Father and
the Son, if the First Vision was only the "sweet dreams" of a naive boy,
then no amount of goodness and civility on the part of the Latter-day
Saints will save us. And so it is in regard to the people and events and
teachings of the Book of Mormon. That there was a Nephi and an Alma and a
Gidgiddoni is vital to the story, and, in my view, to the relevance and
truthfulness of the Book of Mormon.
- -----------------------------------------------------------------
James B. Allen and Leonard J. Arrington, BYU Studies, Vol. 9, No. 3, p.272
8. What information do we have to help us locate correctly the important
sites of early Mormon history? Is the present Peter Whitmer home on the
actual site of the organization of the Church? Is the present "sacred
grove" the actual grove where Joseph Smith had his First Vision? Is the
present Smith family home the actual place in which Joseph saw the Angel
Moroni? In this issue T. Edgar Lyon has raised some questions which amount
to a plea for accuracy in Mormon historical endeavors.
- ---------------------------------------------------------------
Andrew Jenson, Encyclopedic History of the Church=85, p.579
Joseph Smith, the boy Prophet, lived with his parents in western New York
in 1820. In the grove near his father=92s farm, near Palmyra, N.Y., a spot
now sacred to the Latter-day Saints, in the spring of the year 1820, the
young Prophet received the glorious vision which marked the ushering in of
the =93Dispensation of the Fullness of Times.=94 In 1914 this farm was
purchased by the Church and a competent missionary placed in charge of it.
Further acquisition of land was made by the Church from time to time, and
in 1928 a final purchase placed the Church in possession of property
aggregating in all about 900 acres, including the Sacred Grove and the Hill
Cumorah.
- ---------------------------------------------------------------------
Note that the Larger 2 story Smith house that is now visited by many
members is probably not the house in which Joseph Smith lived when he had
his vision and would cause people years later to make mistakes in
identifying the Sacred Grove.=20
T. Edgar Lyon, BYU Studies, Vol. 9, No. 3, p.345
Many years before the Church purchased the Smith "homestead" in 1907, the
entire community designated the white frame house presently standing on the
Smith farm in Manchester Township as the Smith residence. Such
identification is not sufficiently reliable to be accepted as fact without
further verification.=20
- ----
T. Edgar Lyon, BYU Studies, Vol. 9, No. 3, p.344
The present Sacred Grove has in it a few very large and hence old trees,
and others ranging down to last year's seedlings. If this is the survival
of a natural unplanted and unplanned family woodlot, it could possibly be
the survival of part of the old wooded area into which the youthful Joseph
went to pray. Or, it might be that he went to some other part of their more
than a hundred acre farm, since much of it was still forest. An old
resident of the vicinity stated many years ago that the present Sacred
Grove was not there a hundred years ago, but that it was west and a little
south of the present wooded area. Another conflicting account relates that
when George Ed. Anderson of Springville, Utah, was making photographs in
the Sacred Grove in 1907, he conversed with Mr. Chapman, the non-Mormon
caretaker employed by the Church. He related that shortly before his
father's death the elder Mr. Chapman (who owned the land) told him he had
never used an axe in the grove except to remove dead timber. He urged his
son who inherited the property to respect the wooded area in similar
fashion. This message from father to son conveyed the belief that this was
the very forest in which Joseph Smith had prayed and experienced the grand
theophany which was the origin of the Mormon religion. The son followed his
father's policy and allowed it to develop as a sylvan grove.4 It has been
stated that the two largest trees in the grove have had cores cut from them
which have been examined by experts, who counted the annual rings and
reported the trees could have been saplings a hundred and fifty years ago.
Other tree experts have questioned if the trees could be more than a
century old.
- ----------------------------------------------
The following was submitted by a member of the gdm list, and I will leave
it as anonymous unless they want credit, in that case I will correct such
in future installments.
I apologize that I don't have any extracts of the highlights of these
articles, but I thought that at least the references might be helpful.
Anthon Manuscript 'BYU Studies' Spring 1980. (This was before the
discovery of fraud.)
"No Man Knows my History," 'Supporting Saints', p. 10.
"Magical Terms," 'To Be Learned is Good if ...', p 129.
"Moroni'Joseph Smith's Tutor," 'Ensign', January 1992.
"Joseph Smith's Testimony of the First Vision," 'Ensign', April 96.
JS 'History 1:4,56?The date of Alvin's death is corrected. (Robert J.
Matthews, "The New Publications of the Standard Works," 'BYU
Studies', vol. 22, no. 4, p. 421.
18: "(for at this time, it had never entered into my heart that all were
wrong)" 'Ensign', Oct. 1981, p. 19.
'Eyewitness Accounts of the Restoration'., Milton V. Backman, Jr.
Moroni's visit: 'Studies in Scripture: The Pearl of Great Price', p.341-360.
Joseph Smith Growing up: 'Studies in Scripture: Pearl of Great Price',
p. 367-387.
Priesthood Restored: 'Studies in Scripture: Pearl of Great Price', p.
391-404.
'Ensign', Jan. 1986
"Moroni's message to Joseph Smith" August 1990, 'Ensign', (scriptures
Moroni quoted)
'To Be Learned is Good If ...', "Joseph Smith's First Vision: Cornerstone
of a Latter'Day Faith," Backman, p. 21.
'Studies in Scripture, Vol. 2: The Pearl of Great Price', p. 303-313, 315.
'Journal of Mormon History', vol. 7, 1980.
'Treasure Seeking' 'Dialogue', Winter 1986, p. 18
'BYU Studies', Fall 1984.
........................................
"There are essentially three distinct types of ascension motifs. The first
type is the ecstatic ascension through the heavens such as that
experienced by the Apostle Paul ...; the second type is the ritual
ascension which invovlved kings at the New Year rites; the third is the
initial calling of the prophet preceded by a theophany, such as the vision
of God on his throne. ... There are also two distinct types of prophetic
commission patterns. The narrative type of call, such as that of Moses,
Gideon, or Jeremiah, involves a 'dialogue' with Yahweh in which the
prophet voices his reluctance to be called as a prophet but is finally
reassured by divine injunction. The other type is classically represented
by the calls of Isaiah and Ezekiel, where the seer experiences a
theophany before his commission as prophet." (p. 68)
"...Lehi's account also exhibits elements of the pattern unique to
pseudepigraphic works it must be considered as part of the line of
development inherited from the Hebrew theophany?commission pattern
quite independent of Ezekiel'a inaugural vision." (p. 73)
"It appears that Joseph Smith used the nineteenth' century conversion
theology to describe his own experiences, just as the classical Hebrew
prophets used literary patterns significant to their culture to express=
their
experiences." (p. 85) Blake Thomas Ostler, "The Throne?Theophany and
Prophetic Commission in 1 Nephi: A Form?Critical Analysis," ?BYU
Studies?, 26:4.
the=B7oph=B7a=B7ny ( th=B6-=BCf"=85-n=B6) n. pl. the=B7oph=B7a=B7nies 1. An=
appearance of a god
to a human being; a divine manifestation. [Medieval Latin theophania from
Late Greek theophaneia Greek theo- theo-Greek phainein phan-to show;
Submitted by (for now anonymous)
- -------------------------------------------------------------------
Jessee, Dean C. "The Early Accounts of Joseph Smith's First Vision." BYU
Studies 9 (Spring 1969):275-96.
Encyclopedia of Mormonism, Vol.3, SACRED GROVE
Through an ongoing professional maintenance program, the Church has
retained much of the primeval beauty of the Sacred Grove. Trees that were
mature at the time of Joseph Smith's boyhood still grace this forest.
People from many lands visit the Sacred Grove each year. In 1989 the number
of visitors exceeded 36,000.
- ----------------------------------------------------------------
Hugh Nibley, Teachings of the Book of Mormon, Semester 2, p.358
Question: In verse 13 of the last chapter, it mentions three things:
temples, synagogues, and sanctuaries. Is there any difference in
sanctuaries from temples and synagogues?
Answer: Yes, a sanctuary isn't a full-scale temple and it's not a meeting
place either. It's just a place where holy things might be held, something
like a bishop's storehouse. We have minor ones. A temple is a big church,
and a synagogue is a place where the whole society meets. Well, they are in
between. As you know, it is very typical to have shrines. Do we have
shrines in the Church today? What kind of shrines do we have? We have
places we visit, like Nauvoo, the Hill Cumorah, the Sacred Grove, etc.
Those aren't [exactly] shrines, but they are places that are treasured.
They are not particularly magical, and they are not regular meeting places,
as temples and churches are. They are places that are set aside as
something special. We have them and keep them that way. If we want to put
up a service station or a bank, we make short work of them. They could be
dedicated buildings, like the Coalville Tabernacle which was torn down.
Well, let's not get started on that. We had architectural gems throughout
the state, some real beauties, that were torn down because they were not
cost productive. There was the old Salt Lake Theatre. I was with President
Grant and some of the members of the committee when they were discussing
it. I was just a kid, but I was sitting on the side listening. President
Grant said, "How sorry are you to see it go? I'm sorry enough to pay $5,000
to restore it." They argued and argued and decided it should be torn down
anyway. My grandfather got me into that session. But that's an interesting
question. Do we have shrines? You could write a thesis or a paper on it at
least. I don't think anybody has looked into it. How holy can a building be
before it is immune from destruction?
- ----------------------------------------------------------------------------
- -------------
Hugh Nibley, Teachings of the Book of Mormon, Semester 4, p.154
Looking at the way in which some of these things have emerged through our
own study, I=92ve come to appreciate even more the way in which the Lord
reveals his will to his prophets, line upon line, precept upon precept.
It=92s fascinating to study the way in which the temple ordinances and templ=
e
endowment were revealed to Joseph Smith. When he walked out of the Sacred
Grove in 1820, he knew many things and certainly knew for a surety certain
things better than anyone had known for several millennia. But he didn=92t
know everything; things still had to be revealed. Pieces came, a bit at a
time as a part of the dedication and temple work that was done in the
Kirtland Temple, and things that came to him as he was preparing for the
ordinance work in the Nauvoo Temple. It=92s fascinating to me to see how eve=
n
though these little bits and pieces came a piece at a time, in a life that
was certainly far from tranquil, when you get to the end, when Joseph=92s
mission was finished, the entire picture is there. The pieces are all
together and in place. That=92s something that at least I have difficulty
attributing merely to happenstance or serendipity.
- -------------------------------------------------------------------
Melvin J. Ballard, Conference Report, April 1912, p.86
A few weeks ago, i had the privilege of standing, with some of my brethren,
in a sacred spot in the western part of New York, in the sacred grove. As
we lifted up our voices in song, where Joseph knelt and poured put his soul
unto God, my heart was melted and softened within me, and I felt then as I
never have before in my life, that Joseph told the truth, the absolute
truth, that indeed he did have the glorious vision, that the Father and the
Son did stand before him, that he saw them and heard the voice of the Son
of God.
- ------------------------------------------------------------------------
CUMORAH CONFERENCE
Heber J. Grant, Conference Report, October 1923, p.5
On the 22nd day of last month we had the privilege--four of the General
Authorities from this city and one who was located at Brooklyn as the
president of the Eastern States mission, Brother Brigham H. Roberts--of
being present at the wonderful conference held at the Joseph Smith farm, in
the Sacred Grove, and at the Hill Cumorah, celebrating the one-hundredth
anniversary of Joseph Smith's first view of the plates from which the Book
of Mormon was later translated. A very remarkable conference for three days
was held there. A rich outpouring of the Spirit of the living God was
experienced. I am grateful, indeed, to President Brigham H. Roberts for
arranging that conference, for I am free to confess, that in the multitude
of duties and responsibilities resting upon me, I might have neglected that
one-hundredth anniversary. I feel grateful to Brother Roberts that he did
not allow it to pass without a very splendid conference. It was one that
each and every person who attended will look back to with that same
pleasure and joy and satisfaction with which we look back upon the
dedication of our temples, and the passing of other mile-stones, so to
speak, in the history of this Church.
- ---------------------------------------------------------
Richard R. Lyman, Conference Report, April 1929, p.79
One month and two days ago today, in the city of Washington, I had the
genuine pleasure of listening to the inaugural address of President Hoover.
His closing words were: "I ask the help of Almighty God in the service of
my country." Do we not find in these words the spirit of America? That
spirit is found not only in words that were uttered long ago; for these
words express the actual spirit of America today. Our land has been made
sacred by the prayers of its people.
ANOTHER MODERN INSTANCE
Can anyone be surprised, therefore, that a hundred years ago, a boy
fourteen years old, no more, seriously religious, and given to reading the
scriptures, was led, like these leaders, by the same American spirit? For
when he came to the words of Scripture (James 1:5), "If any of you lack
wisdom, let him ask of God, and it shall be given him," he followed this
advice and sought his Heavenly Father in prayer.
How appropriate it was that in this religious country, following the
example of its great men, he should go straightway into the sacred grove
and there make his appeal to the Most High.
- -------------------------------------------------------------------
Alvin R. Dyer, Conference Report, October 1961, p.52
I remember as a young man sending to a renowned encyclopedic organization a
request for information of all advancements that had been made since the
year 1820 in the fields of science, and within a matter of several months,
I was flooded with information from them to indicate the tremendous manner
in which the Spirit of God has rested upon people since the day that Joseph
Smith walked into the Sacred Grove.
- --------------------------------------------
Milton R. Hunter, Conference Report, April 1963, p.15
My son, in the spring of 1820, the greatest event that ever occurred in the
United States took place in the Sacred Grove in New York. God our Eternal
Father and his Only Begotten Son appeared to a boy just your age -- the
Prophet Joseph Smith -- in response to his prayer regarding which church to
join. This marvelous vision was the prelude to the restoration of the
gospel of Jesus Christ. Soon thereafter, numerous heavenly beings appeared
to the Prophet, revealing the gospel of Jesus Christ for the salvation of
as many of the human family as will believe and obey. The true church was
established; namely, The Church of Jesus Christ of Latter-day Saints.
- -------------------------------------------------------
Regional Studies, New York, Backman Defender, p.40
A few minor details regarding this vision were included in Orson Pratt's
Remarkable Visions but do not appear in any of the accounts written by
Joseph. Possibly Orson embellished information related to him by Joseph, or
perhaps Joseph Smith told Orson these details. For example, there is a
reference in Orson's missionary pamphlet that the sacred grove was located
near the home of the Prophet and that the light which Joseph witnessed
illuminated the tops of the trees in a most glorious and brilliant manner.
Perhaps he was employing a literary license when he wrote that Joseph
"expected to have seen the leaves and boughs of the trees consumed as soon
as the light came in contact with them; but, perceiving that it did not
produce that effect, he was encouraged with the hopes of being able to
endure its presence."29
29. Pratt, Remarkable Visions, p. 5. Italics were not in the original
publication and have been inserted to emphasize that Joseph in his writings
did not state that there were leaves on the trees at the time of his 1820
vision.
- ------------------------------------------------
To Critics of the First Vision
Regional Studies, Illinois, McConkie God of Joseph, p.207
Critics of the Church have made a lot of fuss about the fact that we have
so few contemporary accounts of the First Vision. But that rather makes the
point. Joseph was talking more about what we could do than what he had
done. We have a dozen revelations in the Doctrine and Covenants that invite
us to see God. Joseph invited us to check him by having our own Sacred
Grove experience. The validity of an experiment is if it can be repeated. A
good seed not only bears good fruits but it always bears the same
fruits=97regardless of who plants it. Thus Joseph Smith taught that the seed
of faith will always bring its train of attendants, including revelations,
visions, dreams, etc., and that all who plant and nurture the seed are
entitled to the harvest.5=20
- -----------------------------------------------------
Enders, Donald L. "The Sacred Grove." Ensign 20 (April 1990): 14-17.
- -----------------------------------------------------------
James B. Allen and Leonard J. Arrington, BYU Studies, Vol. 9, No. 3, p.271
5. Are we Mormons willing to admit that some of our writers have made
mistakes in trying to reconcile conflicting accounts of Joseph Smith's
early experiences? A case in point is B. H. Roberts' description of the
setting for Joseph Smith's First Vision. Roberts based his conclusion upon
an attempted correlation of the accounts of Joseph Smith, William Smith,
and Oliver Cowdery.37 He said that it was in 1820 that a certain Reverend
Lane so affected Joseph Smith by his preaching that he was induced to utter
the prayer which resulted in that First Vision. In the original sources,
however, neither Cowdery nor William Smith mentions the 1820 vision
specifically. Both of them place the Reverend Lane in the vicinity of
Palmyra in 1823, relating him to the background of the visions that
announced the Book of Mormon. Neither Joseph Smith nor his mother mentioned
Reverend Lane. It is probable that Roberts came to his conclusion because
the revival described by Cowdery seemed similar to the 1820 religious
excitement later described by Joseph Smith. Clearing up the confusion of
dates does not seem as important here as a frank recognition that there is
such confusion. The inconsistencies in early sources do not affect the
credibility of Joseph Smith, but our failure to discuss them perpetuates
the myth that Mormon writers are not willing "to face the facts."
- -------------------------------------------------------
Note there are 228 hits on Infobase 97 "sacred grove", the majority of
those about 85% are conference talks.
Ciao Perry <plporter@pobox.com> http://pobox.com/~plporter
------------------------------
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