We’re diving deep into the evolution of First VIsion accounts with Historian Dan Vogel. He offers a deep dive into the historical developments of early Mormonism, challenging both critics and believers to look closer at the documents. What if Joseph Smith was neither a simple con man nor a traditional prophet, but something more complex?

https://youtu.be/uVVJcgmyUKA

Don’t miss our other conversations on the First Vision: https://gospeltangents.com/mormon_history/first-vision/

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“Pious Fraud” Theory

Vogel describes himself as a “moderate” critic who seeks the most charitable view of Joseph Smith that a non-believer can hold. He proposes the theory of “pious fraud,” viewing Smith as an “inspired pseudepigraphist”. In this framework, Smith believed he was genuinely called by God to teach true doctrine but used intentional deception—such as the physical gold plates—to provide “evidence” that would make it harder for others to reject his message.

Vogel compares this to a faith healer who uses suggestion or minor “tricks” to raise an audience’s faith level so that they are prepared to receive what they believe are real miracles. For Smith, the “greater good” was the salvation of his followers and the conversion of his own family.

Evolution of the First Vision

One of the most significant points of Vogel’s research is the evolution of the First Vision narrative. He highlights that the earliest recorded account from 1832 is markedly different from the canonized 1838 version.

• The 1832 Account: This version mentions only one personage (Jesus) and focuses on Smith’s personal remission of sins. There is no mention of a revival or a command to stay away from all churches; rather, Smith had already concluded the churches were wrong by the age of 12.
• The 1838 Account: This version, written during a time of intense persecution in Missouri, includes the 1820 revival and a mandate that all other creeds were an “abomination”.

Vogel argues that the 1820 date for the revival is anachronistic, noting that historical records place the great Palmyra revival in 1824–25. He suggests Smith moved the event back in his history to transform a personal “born-again” experience into a foundational event for the entire Church.

Priesthood and the “Chain of Ordinations”

Angelic ordinations were likely a later development. Vogel asserts that early on, authority was understood as a direct command from God through a seer stone or revelation, rather than the laying on of hands by angels. It wasn’t until around 1834–35 that detailed stories of John the Baptist and Peter, James, and John appeared in the records. Vogel posits these stories were introduced to solidify Joseph Smith’s authority against internal challengers and to create a formal “chain of ordinations” that was harder to break.

Theological Shifts: From One God to Three

Vogel tracks a clear evolution in Smith’s theology regarding the nature of God:

Modalism: The Book of Mormon reflects a view where Jesus is both the Father and the Son. Bi-theism/Trinitarianism: The Lectures on Faith (1835) describe God as a personage of spirit and the Son as a personage of tabernacle. Physical Personages: Only later, in the Nauvoo period, did Smith teach that both the Father and the Son have physical bodies of flesh and bone.

We’ll dive deeper into all 4 First Vision narratives. Check it out!