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The most detailed accounts come from Philo Dibble, who gave his recollection on at least three separate occasions-the earliest some 45 years late. Unfortunately, contemporaneous first-hand witness accounts of how “the Vision” was experienced are scant and lacking in detail.
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Depending on whether one accepts the accounts of angelic ministers appearing to Joseph Smith and Oliver Cowdery to restore the Aaronic and Melchizedek priesthoods-which wouldn’t be taught publicly or retconned into earlier revelations for another 2–3 years-one can see those experiences as perhaps another parallel to that of Smith and Rigdon in 1832. In some ways, this seems to parallel previous shared visionary experiences in which Smith participated-namely, the vision of the Three Witnesses, and the experience of the Eight Witnesses of the Book of Mormon. “The Vision” was a collaborative experience between Joseph Smith and Sidney Rigdon, with both participants reportedly experiencing the same shared vision. The most famous example of such is the subject of this week’s discussion-the dramatic expansion of Mormon theology that the early Mormons would simple term “ the Vision,” and which can be found today in Doctrine and Covenants § 76.Īccording to Joseph Smith’s history, this visionary experience was prompted by a meditation over the meaning of John 5:29, which reads: “And shall come forth they that have done good, unto the resurrection of life and they that have done evil, unto the resurrection of damnation.” Smith and Rigdon’s revision of this passage changed this to read: “…they who have done good, in the resurrection of the just and they who have done evil, in the resurrection of the unjust.” These changes reflect a harmonization with the language found in Acts 24:15, and also the Universalistic nature of the theological expansions contain in “the Vision.” The “translation” project often served as a catalyst prompting Smith to produce new revelations. Some of these could be quite lengthy expansions well beyond the original text-such as the Book of Moses, which was the result of Smith’s revisions of the early chapters in Genesis. That is, Smith used his “prophetic gifts” to receive revelation and dictate the words of the passages they were revising. However, the project also represents an exercise in Joseph Smith’s prophetic abilities as a seer and a revelator. For now, suffice it to say that Smith and Rigdon certainly brought outside ideas into the process of their revision of the Bible. A thoughtful discussion of the influence of the Adam Clarke commentary on Joseph Smith’s revelations is relevant to this week’s material, but for the sake of brevity (haha), I will simply direct you to the excellent coverage of this topic by others. The process of this revision included a careful study of the Bible and-according to recent scholarship-Adam Clarke’s Bible commentary. Table of ContentsĪfter the General Conference of January 1832, at which Joseph Smith had been ordained as “President of the High Priesthood,” he and Sidney Rigdon returned to Hiram, Ohio, to resume their work on the revision of the King James Bible.
#VISIONS OF GLORY LDS CHURCH RESPONSE MANUALS#
Thereafter, we will turn to the lesson manuals and highlight the messages and rhetoric featured therein, while commenting on how they fit into the broader cultural context of the present day. I will attempt to provide a broad yet detailed analysis of the historical and intellectual contexts in which this vision occurred. Because it represents such a significant chapter of Mormon theological development, this response will be longer than usual, as I attempt to cover many things in more depth than typical. Found in Doctrine and Covenants § 76, this vision serves as the basis for this week’s lessons in the 2021 Come, Follow Me curriculum. It marks a point of major transition in which the Mormon faith diverged significantly from the American Protestant mainstream.
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The dramatic expansion of Mormon theology that constitutes “the Vision” of the afterlife, recorded by Joseph Smith and Sydney Rigdon in February 1832, is one of the most important developments in early Mormon history.