Journal: Journal of the Evangelical Theological Society
Volume: JETS 10:4 (Fall 1967)
Article: New Light On Mormon Origins From Palmyra (N.Y.) Revival
Author: Wesley P. Walters

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BETS 10:4 (Fall 1967) p. 227

New Light On Mormon Origins From Palmyra (N.Y.) Revival

Wesley P. Walters, B.D.

Since the year 1838 when Joseph Smith, Jr. set down the official account of his first vision, the story has continued to grow in importance in the eyes of Mormon leaders until it has come to be looked upon as the very foundation of their church and the greatest event in the world’s history since the resurrection of the Son of God.1

The first vision story states that Joseph Smith in the year 1820, when he was but a lad of 14, was greatly stirred by a religious revival that broke out in the vicinity of Palmyra, N.Y. Uncertain as to which church he should join as a result of this excitement, Joseph retired to a near-by grove where in answer to his prayer “two glorious personages,” identified as the Father and the Son, appeared to him, informing him that all the religious denominations were wrong. He was told to await further enlightenment which came 3 years later in a second vision on September 21, 1823 when an angelic visitor to his bed room informed him of the existence of the golden plates of the Book of Mormon.2

This account of Joseph’s first vision has recently been given more careful study because of a number of difficulties that have been uncovered: the earliest Mormon and anti-Mormon writers know nothing of such a vision; the text of the present printed version has been altered at several points; the early leaders in Utah repeatedly speak only of

BETS 10:4 (Fall 1967) p. 228

angels and not of the Father and Son visiting Smith at age 14.3 These and other conflicts have forced LDS scholars to write in defense of their Prophet’s first vision story. In all their writing they have always assumed that Smith’s account must be correct wherever it is at variance with the statements of other Mormon or anti-Mormon writings.

However, the point at which one might most conclusively test the accuracy of Smith’s story has never been adequately explored. A vision, by its inward, personal nature, does not lend itself to historical investigation. A revival is a different matter, especially one such as Joseph Smith describes, in which “great multitudes” were said to have joined the various churches involved.4 Such a revival does not pass from the scene without leaving some traces in the records and publications of the period. In this study we wish to show by the contemporary records that the revival, which Smith claimed occurred in 1820, did not really occur until the fall of 1824...

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