Joseph Smith, the founder of Mormonism, wrote that in the spring of 1820, when he was fourteen years old, there was a significant revival in his neighborhood. He recounted that "Some were contending for the Methodist faith, some for the Presbyterian, and some for the Baptist." His mother, two brothers and his sister joined the Presbyterian Church. Then Smith went out into the woods to pray for wisdom concerning which church he should join. In answer to this prayer God the Father and Jesus Christ appeared to him as two separate, distinct beings. They told him not to join any of the churches "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" (Pearl of Great Price, Joseph Smith—History 1:5-19).

After the First Vision took place, the following things were made very clear:

1) The First Vision was the founding event surrounding the organization of the LDS Church.

2) God the Father and Jesus were separate beings.

3) Joseph should not join any of the existing churches.

4) Joseph told people about the vision and was persecuted for it.

Many LDS know that there are perhaps two accounts of the First Vision. One is more of an abbreviated version and the other is a longer version in Joseph Smith’s History that goes into more detail. The versions do not contradict each other. Most LDS think the only inconsistency is that one version says Joseph was 14 and the other said he was 15 which probably means he was almost 15.

Links recording official church version:

http://www.mormon.org/learn/0,8672,959-1,00.html

http://scriptures.lds.org/js_h/1/3#3

Significant details & problems that most Latter-day Saints are not aware of.

The First Vision was not taught in church until 22 years after it happened.

The First Vision wasn't even known by church members until 1842, and even then it wasn't very important. Joseph said that he was persecuted for telling people that he had seen a vision. There is simply no evidence that Joseph told anyone about the vision until many years later and not until after the Book of Mormon was published. There are no accounts in the newspapers, by neighbors, preachers or even by the members of Joseph’s own family. There is much evidence to indicate that the First Vision either never really happened or was very different than we’ve been taught.

James B. Allen, who served as assistant church historian, frankly admitted that the story of the first vision "was not given general circulation in the 1830's." (Dialogue: A Journal of Mormon Thought, Autumn 1966, p.33). Dr. Allen makes some startling concessions in this article. He admits, for instance, that "none of the available contemporary writings about Joseph Smith in the 1830's, none of the publications of the Church in that decade, and no contemporary journal or correspondence yet discovered mentions the story of the first vision...." Dr. Allen goes on to state that in the 1830's "the general membership of the Church knew little, if anything, about it." Dialogue: A Journal of Mormon Thought, Autumn 1966, pages 29-45.

"As far as Mormon literature is concerned, there was apparently no reference to Joseph Smith's first vision in any published material in the 1830's. Joseph Smith's history, which was begun in 1838, was not published until it ran serially in the Times and Seasons in 1842. The famous "Wentworth Letter," which contained a much less detailed account of the vision, appeared March 1, 1842, in the same periodical. Introductory material to the Book of Mormon, as well as publicity about it, told of Joseph Smith's obtaining the gold plates and of angelic visitations, but nothing was printed that remotely suggested earlier visitations."

"In 1833 the Church published the Book of Commandments, forerunner to the present Doctrine and Covenants, and again no reference was made to Joseph's first vision, although several references were made to the Book of Mormon and the circumstances of its origin."

"The first regular periodical to be published by the Church was The Evening and Morning Star, but its pages reveal no effort to tell the story of the first vision to its readers. Nor do the pages of the Latter-day Saints Messenger and Advocate, printed in Kirtland, Ohio, from October, 1834, to September, 1836. In this newspaper Oliver Cowdery, who was second only to Joseph Smith in the early organization of the Church, published a series of letters dealing with the origin of the Church. These letters were written with the approval of Joseph Smith, but they contained no mention of any vision prior to those connected with the Book of Mormon."

"In 1835 the Doctrine and Covenants was printed at Kirtland, Ohio, and its preface declared that it contained "the leading items of religion which we have professed to believe." Included in the book were the "Lectures on Faith," a series of seven lectures which had been prepared for the School of the Prophets in Kirtland in 1834-35. It is interesting to note that, in demonstrating the doctrine that the Godhead consists of two separate personages, no mention was made of Joseph Smith having seen them, nor was any reference made to the first vision in any part of the publication."

"The first important missionary pamphlet of the Church was the Voice of Warning, published in 1837 by Parley P. Pratt. The book contains long sections on items important to missionaries of the 1830's, such as fulfillment of prophecy, the Book of Mormon, external evidence of the book's authenticity, the resurrection, and the nature of revelation, but nothing, again, on the first vision."

"The Times and Seasons began publication in 1839, but, as indicated above, the story of the vision was not told in its pages until 1842. From all this it would appear that the general church membership did not receive information about the first vision until the 1840's and that the story certainly did not hold the prominent place in Mormon thought that it does today."
- Dialogue, Vol.1, No.3, p.31 - p.32

Why did Joseph Smith fail to mention his First Vision when he first wrote the church history in 1835?

Joseph Smith and Oliver Cowdery wrote and published a history of the church that supposedly covered all of the important points related to its beginnings. However, Joseph Smith records a different story than the "official" one later published in 1842. In Joseph Smith's own 1835 published history of the church, he says that his first spiritual experience was in 1823 after a religious revival in Palmyra that same year. Smith testified that he prayed while in bed to discover if God existed when he was visited by an angelic messenger (Moroni) that forgave him his sins. Elements of this narrative are similar to the later "official" version except the "official" version has different dates, locations, visitors and purposes for Smith's first spiritual experience.
See: http://www.irr.org/mit/first-vision/1834-35-account.html

Some quotes by early church leaders that seem to contradict Joseph’s First Vision account:

In 1854

"Some one may say, 'If this work of the last days be true, why did not the Saviour come himself to communicate this intelligence to the world?' Because to the angels was committed the power of reaping the earth, and it was committed to none else." - Apostle Orson Hyde, General Conference Address, Journal of Discourses, Vol. 6, p.335

In 1855

The Lord did not come with the armies of heaven, in power and great glory, nor send His messengers panoplied with aught else than the truth of heaven, to communicate to the meek the lowly, the youth of humble origin, the sincere enquirer after the knowledge of God. But He did send His angel to this same obscure person, Joseph Smith Jun., who afterwards became a Prophet, Seer, and Revelator, and informed him that he should not join any of the religious sects of the day, for they were all wrong; that they were following the precepts of men instead of the Lord Jesus; that He had a work for him to perform, inasmuch as he should prove faithful before Him." (Journal of Discourses 2:170-171)

(It is certain Young is speaking of the First Vision for he says the angel told Smith to join no church for they were all wrong. This is the very question the official version of the story states Smith asked of the Father and the Son in the Sacred Grove.)

A few days later Apostle Wilford Woodruff declared: "That same organization and Gospel that Christ died for, and the Apostles spilled their blood to vindicate, is again established in this generation. How did it come? By the ministering of an holy angel from God,... The angel taught Joseph Smith those principles which are necessary for the salvation of the world;... He told him the Gospel was not among men, and that there was not a true organization of His kingdom in the world,... This man to whom the angel appeared obeyed the Gospel;..." (Journal of Discourses, Vol.2, pp.196-197)

In 1857

Church Apostle Heber C. Kimball, speaking Nov. 8th, 1857, seemed to be oblivious to any vision where Smith saw God and Christ: "Do you suppose that God in person called upon Joseph Smith, our Prophet? God called upon him; but God did not come himself and call, but he sent Peter to do it. Do you not see? He sent Peter and sent Moroni to Joseph, and told him that he had got the plates." (Journal of Discourses, vol.6, p.29)

In 1863

Church Apostle John Taylor explained in a sermon March 1, 1863: "How did this state of things called Mormonism originate? We read that an angel came down and revealed himself to Joseph Smith and manifested unto him in vision the true position of the world in a religious point of view." (Journal of Discourses, Vol. 10, p.127)

Church Apostle George A. Smith, Nov. 15th, 1863, preached: "When Joseph Smith was about fourteen or fifteen years old,...he went humbly before the Lord and inquired of Him, and the Lord answered his prayer, and revealed to Joseph, by the ministration of angels, the true condition of the religious world. When the holy angel appeared, Joseph inquired which of all these denominations was right and which he should join, and was told they were all wrong,..." (Journal of Discourses, Vol.12, pp.333-334)

In 1869

Five years later Apostle Smith again referred to Smith's first vision: "He sought the Lord by day and by night, and was enlightened by the vision of an holy angel. When this personage appeared to him, of his first inquiries was, 'Which of the denominations of Christians in the vicinity was right?' " (Journal of Discourses, Vol. 13, p.77-78 June 20, 1869 )

It seems that in the first 50 years since the first vision was supposed to have happened, that whenever the church leaders referred to the first vision, they were actually referring to the visit of the angel Moroni and not the first vision by God the Father and Jesus.

Fawn M. Brodie was one of the first to cast serious doubt upon the authenticity of Joseph Smith's story of the first vision:

The description of the vision was first published by Orson Pratt in his Remarkable Visions in 1840, twenty years after it was supposed to have occurred. Between 1820 and 1840 Joseph's friends were writing long panegyrics; his enemies were defaming him in an unceasing stream of affidavits and pamphlets, and Joseph himself was dictating several volumes of Bible-flavored prose. But no one in this long period even intimated that he had heard the story of the two gods. At least, no such intimation has survived in print or manuscript.... The first published Mormon history, begun with Joseph's collaboration in 1834 by Oliver Cowdery, ignored it altogether ... Joseph's own description of the first vision was not published until 1842, twenty-two years after the memorable event....

If something happened that spring morning in 1820, it passed totally unnoticed in Joseph's home town, and apparently did not even fix itself in the minds of members of his own family. The awesome vision he described in later years may have been the elaboration of some half-remembered dream stimulated by the early revival excitement and reinforced by the rich folklore of visions circulating in his neighborhood. Or it may have been sheer invention, created some time after 1834 when the need arose for a magnificent tradition to cancel out the stories of his fortune-telling and money-digging (No Man Knows My History, New York, 1957, pp.24-25).

The Book of Commandments emphasizes that it was the Book of Mormon – not the first vision known to the church today – that constituted Joseph’s “call … to his holy work” (24:7-11/D&C 20:6-11). Consistent with this passage are Joseph’s 1832 and Oliver Cowdery’s 1835 reports that cite an angel, later identified as Moroni, who called Joseph to the work, rather than Jesus in the first vision.

An Insider’s View of Mormon Origins pp. 239.

Why doesn't the First Vision play an important role in Mormon history until the 1860s? No one seems to really mention it before then even though it is now deemed by Latter-day Saints to be the most important event in almost 2,000 years.

References

http://utlm.org/onlinebooks/changech6.htm

http://www.i4m.com/think/history/first_vision.htm

Having visions in the early 1800s wasn’t that strange.

In modern times if someone said they had a vision it would seem extraordinary, or more likely not believable. However in the early 1800s having visions wasn’t perceived to be all that uncommon. Even Joseph Smith’s father claimed to have had a vision – namely the Tree of Life vision. People believed in magic, seer stones, divining rods, etc. and people claiming to have visions weren’t seen as all that strange. Like much of Joseph’s work, the first vision is strikingly similar to someone else's story. The following are accounts of visions similar to Joseph’s First Vision. Note: All of these accounts appeared in print before Joseph’s First Vision was published.

Norris Stearns, 1815

"I saw two spirits, which I knew at the first sight. But if I had the tongue
of an Angel I could not describe their glory, for they brought the joys of
heaven with them. One was God, my Maker, almost in bodily shape like a man.
His face was, as it were a flame of Fire, and his body, as it had been a Pillar
and a cloud. In looking steadfastly to discern features, I could see none, but
a small glimpse would appear in some other place. Below him stood Jesus Christ
my Redeemer, in perfect shape like a man---His face was not ablaze, but had the
countenance of fire, being bright and shining. His Father's will appeared to
be his! All was condescension, peace, and love."

Was this a previously unpublished version of Joseph Smith's "first vision," one
might ask? No. It was the claim of one Norris Stearns, published in 1815, in Greenfield, Massachusetts---not far from where the Joseph Smith Senior family lived in Vermont.

The most intriguiging aspect of Stearns' "vision," is how he described the Father and the Son as two separate, distinct, human personages. LDS faithful, of course, have long asserted that that was one of the "truths" that had been lost from the world until Joseph Smith's First Vision. It was a major point in the late apostle Hugh B. Brown's 1950's sermon "Profile of a Prophet." But Joseph may have merely been inspired by Stearns, or some other contemporary source.

Reference: http://nowscape.com/mormon/vision.htm

Pro-LDS historian Richard Bushman’s comments

Even pro-LDS historian Richard Bushman, is intrigued by the similarities between Joseph’s account of the First Vision and Norris Stearns’ vision saying that Joseph ‘adopted it as his own’ in referring to the writtem account of Stearns’ vision. http://books.google.com/books?id=l5KmMXHz8MIC&pg=PA207&lpg=PA207&dq=+%22norris+stearns%22&source=web&ots=8DQCvs0CcM&sig=iCxJ0GQYuvwflo1HGuNEytWMOhY&hl=en&sa=X&oi=book_result&resnum=4&ct=result

Critic’s Comment: Bushman is basically saying that Joseph liked the words Norris Stearns used when he described the vision that Norris had. Joseph liked them so much that he used the same phrases to describe his own First Vision experience. While we applaud professor Bushman’s acknowledgment that the simalarities of the Stearns’ vision and Joseph’s First Vision are too serious to ignore, we believe that it is more probable that Joseph simply borrowed the whole vision story from Stearns, not just the description.

Elias Smith, 1816

In 1816 a minister by the name of Elias Smith published a book in which he told of his conversion. Notice how similar it is to Joseph Smith's first account: "... I went into the woods ... a light appeared from heaven.... My mind seemed to rise in that light to the throne of God and the Lamb.... The Lamb once slain appeared to my understanding, and while viewing him, I felt such love to him as I never felt to any thing earthly.... It is not possible for me to tell how long I remained in that situation ..." (The Life, Conversion, Preaching, Travels, and Sufferings of Elias Smith, Portsmouth, N.H., 1816, pp.58-59).

Alexander Campbell wrote the following on March 1, 1824, concerning a "revival in the state of New York": "Enthusiasm flourishes.... This man was regenerated when asleep, by a vision of the night. That man heard a voice in the woods, saying,

'Thy sins be forgiven thee.' A third saw his Savior descending to the tops of the trees at noon day" (The Christian Baptist, Vol. 1, pp.148-49).

Reference: http://www.utlm.org/onlinebooks/changech6.htm

Asa Wild, 1823

Asa Wild claimed to have a revelation which is very similar to the story Joseph Smith published. It was published in the Wayne Sentinel (the paper to which the family of Joseph Smith apparently subscribed) on October 22, 1823: "It seemed as if my mind ... was struck motionless, as well as into nothing, before the awful and glorious majesty of the Great Jehovah. He then spake ... He also told me, that every denomination of professing christians had become extremely corrupt...."

Reference: http://www.utlm.org/onlinebooks/changech6.htm

Solomon Chamberlain, 1816 An Account by LDS Historian Richard Bushman

Meridian Magazine has recently published an article by famed LDS historian Richard Bushman giving another person’s account of a vision which is remarkably similar to Joseph’s First Vision but preceded Joseph’s First Vision by four years. The article, abridged by Meridian but with a link to the full article, is here:

http://www.ldsmag.com/byustudies/050831Visionary.html

As per this article, one Solomon Chamberlain was on a quest for the true religion and gave the following account

QUOTE (Meridian Magazine @ )

Dissatisfied with the religions he had tried, Chamberlin prayed for further guidance, and in 1816, according to his account, “the Lord revealed to me in a vision of the night an angel,” whom Chamberlin asked about the right way. The angel told him that the churches were corrupt and that God would soon raise up an apostolic church. Chamberlin printed up an account of his visions and was still distributing them and looking for the apostolic church when he stopped in Palmyra.

Now there are known to have been several accounts by Joseph Smith of his first vision, one in which it was an 'angel' who communicated with Joseph, another in which it was Christ alone, and the official canonized version, which included both the Father and the Son. All of these accounts were recorded some time after the establishment of the Church. The account of Solomon Chamberlain, as recounted by Bushman above, is so similar to that of Joseph’s own account, particular his earliest version, that one is left to wonder if Joseph did not appropriate this vision for himself.

James G. Marsh, 1828

Michael Quinn, in his book "The Mormon Hierarchy : Origins of Power" mentions that in 1838 a 14 year-old Mormon boy had a vision of God and Jesus and talked to them "face to face."

"7 May, 1838. James G. Marsh, 14-year-old son of the president of the Quorum of Twelve, dies. The Elder's Journal issue of July notes that at age nine this boy "had a remarkable vision, in which he talked with the Father and many of the ancient prophets face to face, and beheld the Son of God coming in his glory." No publication at this time had yet referred to Smith's vision of the Father and the Son."
(D. Michael Quinn, The Mormon Hierarchy: Origins of Power, p.628)

It's interesting to note that this boy's first vision-type story was published just before Joseph Smith's secretary wrote the "official" first vision story with the Father and the Son.

Joseph Smith was the editor of the Elders Journal when the boy's obituary appeared:

Elder's Journal of the Church of Jesus Christ of Latter-day Saints
Far West, Missouri, July 1828

Vol.1, No.3, p.48
OBITUARY.
DIED on the 7th of May last, James G. Marsh, second son of Thomas B. Marsh, aged 14 years, 11 months and seven days.

From early infancy he manifested a love and reverence towards his Heavenly Father, while his parents diligently taught him the first principles of the gospel of Jesus Christ. And having a thirst for knowledge and a love of good principles, he eagerly embraced the gospel, and was baptized into the Church of Jesus Christ of latter day saints, early in the spring of 1832, being between eight and nine years of age.

His great love of knowledge led him to take hold of every opportunity to read the most useful books, and as he was a lover of the gospel, he made himself well acquainted with the sacred writings, and even at this early age, he had become well skilled in profane as well as sacred history.

It seems that the Lord had respect unto this lover of righteousness, for when he was but about nine years of age, he had a remarkable vision, in which he talked with the Father and many of the ancient prophets face to face, and beheld the Son of God coming in his glory.

Is it just a coincidence that shortly after the above was published, Joseph Smith's secretary first penned the Father and Son apparition version of the "first vision" story? Smith's first vision story wasn't published until five years later in 1842, but it was written just after this obituary in the summer of 1838.

Reference

http://www.i4m.com/think/history/first_vision.htm

Charles G. Finney, 1821

The following is an interesting article on the First Vision which is remarkably similar to the account of an evangelist, Charles G. Finney.

Piecing Together the First Vision

by Paul Derengowski

Anyone familiar with the beginnings of Mormonism is aware of the great importance that Mormons place upon the foundational experiences of their first president and prophet Joseph Smith. In fact, the whole Mormon belief structure rises or falls on his testimony: one's salvation hinges upon the reception or rejection of it. There is no middle ground. The question arises, however, about whether Joseph Smith's spiritual experience, known as his "First Vision," was truly that unique. The unusual religious experiences common in his day convinces objective readers of the non-originality of his story. This is especially true when one examines the striking parallels between Smith's First Vision and the conversion experience of the well-known lawyer-turned-evangelist, Charles G. Finney.

PARALLEL #1: SPIRITUAL STRAITS

Joseph Smith was born in Sharon, Vermont in 1805. Later, his family moved to Palmyra, New York, in the western part of that state. "Central and Western New York in the early nineteenth century was a 'boom' country with all the characteristics of the recently settled and rapidly expanding community." With that expansion of new settlements the atmosphere was fertile for religious revival. Baptists, Congregationalists, Methodists, and Presbyterians were only a few of the more established denominations vying for the souls of men during the excitement of settling the new territory.

It was during the religious fervor of the day that Joseph Smith became perplexed concerning his spiritual destiny. Viewing all the religious competition of the day confused him. He did not know which denomination to join. Therefore, upon reading James 1:5 he set out to ask God which denomination was correct and with which one he should align himself. This supposedly occurred in the spring of 1820. H. Michael Marquardt and Wesley p. Walters, however, report that newspaper accounts, religious periodicals, church records, and personal narratives show no signs of a revival in Palmyra in 1820; the closest date for a revival was 1824-25. This greatly increases the likelihood that Smith's story was modeled after Finney's.

Charles G. Finney, on the other hand, was born in Litchfield County, Connecticut in 1792. As a youth his parents also moved to Central New York where he grew to maturity. Although he spent time in service in the local Presbyterian Church as a choir director, Finney did not trust ministerial advice, much less God Himself. In fact, he often scoffed at the dogmas and practices of those who claimed to be Christians. However, at the age of 29 he began to experience serious spiritual despair that culminated in a need to personally seek the face of God. This occurred in October of 1821, while he was serving his apprenticeship in Adams, New York.

PARALLEL #2: GRAPHIC GROVES

One clear, spring morning, Joseph Smith journeyed west of his parents' farm into a "beautiful grove" to petition God regarding his dilemma. After "having looked around...and finding [himself] alone, [he] kneeled down and began to offer up the desires of [his] heart to God." It was supposedly the first time in young Joseph's life that he had ever endeavored to "attempt to pray vocally."

Similarly, Charles Finney knew of a "grove of woods" that lay north of Adams. He set forth one morning for work and was compelled that he must accept God or die. He "turned and bent [his] course for that grove of woods, feeling that [he] must be alone and away from all human eyes, so that [he] could pour out [his] prayer to God."

PARALLEL #3: PARALYZED PRAYERS

Not long after Joseph began his petition "the enemy" subdued him. He could not speak, for his tongue had been bound. Hearing noises in the woods near him, Smith assumed that other persons were walking around in his presence. He tried several times to make his requests known to God, but without success. The young inquirer despairingly supposed that he was "doomed to destruction." He had never before encountered such supernatural strength.

In like manner, Charles Finney determined to give his heart to God, but upon making his petition he found that he could not pray. When he attempted to pray he became "dumb," having "nothing to say to God." Rustling of leaves nearby led him to believe that other individuals were in his presence. Ultimately that thought led him to such a sense of conviction of personal wickedness that it took possession of him. Charles attempted to pray several times without success, leading him to the verge of despair. He recollected that "a great sinking and discouragement came over me at this point, and I felt almost too weak to stand upon my knees."

PARALLEL #4: LOFTY LUMINARIES

Upon deliverance from the clutches of the enemy, Joseph witnessed a pillar of light descending upon him until it enveloped him. He became filled with the "spirit of God," causing him also to be "filled...with unspeakable joy." At this time both God the Father and Jesus Christ appeared to him, of which Joseph petitioned them "which of all sects were right — and which I should join." He was admonished that he should join none of them, for they were all wrong! The experience lasted "one brief hour."

Charles envisioned a light also, but it was scripturally caused. Reflecting upon Jeremiah 29:12–13, the passage "seemed to drop into [his] mind with a flood of light." With that he was convinced that he could perform his vow of accepting God that day. In the midst of such spiritual ecstasy he left the woods and returned to the village. After dinner Charles wished to "pour out [his] whole soul to God." He retired to the Counsel room of his law practice, where it was dark, but "it appeared to [him] as if it was perfectly light." In that "lighted" room he came face to face [emphasis his] with Jesus Christ. No words were exchanged, but Finney "fell down at his feet and poured out [his] soul to him." Shortly thereafter, Charles received a mighty baptism of the Holy Ghost, which he characterized as a "wave of electricity" or "waves of love." The event lasted until late in the evening.

PARALLEL #5: REJECTED REPORTS

Joseph shared his visionary experience with those whom God had previously denounced as "wrong" and "corrupt." To his surprise he was treated lightly and with great contempt. Although only a boy of young age, he soon found that his visions and revelations were not welcomed, and that "men of high standing would take notice sufficient to excite the public mind against [him]," creating "bitter persecution." Being satisfied in mind that he had seen a vision, however, Smith endured, thereafter translating the Book of Mormon and starting the Mormon Church.

Charles, too, endured persecution for sharing his experience. Certain young men in his neighborhood had been warned to avoid him, for he "was a very careless young man about religion." To associate with Finney was tantamount to diverting oneself away from conversion. The neighborhood's opinions caused him to doubt his own eternal security. He perceived that others thought of him as possibly delusional or even "crazy." Nevertheless, after falling asleep the day of his conversion, and then awaking, he experienced "the great flow of the love of God" in his heart. Finney even visited Joseph Smith's community in 1831.

CONCLUSION

The role that Joseph Smith plays in Mormonism cannot be underestimated. His character is central to the establishment of the Church of Jesus Christ of Latter-day Saints and the salvation of its members. Important is his testimony regarding what he saw on a spring, New York morning in 1820. At first glance his experience seems extraordinary. However, upon further review, similar experiences shared by others of his the day, coupled with chronological problems, seem to negate the uniqueness of Joseph Smith's testimony. More important, the parallelism between Smith's testimony and Charles G. Finney's prior written declaration seems also to negate Smith's story as original.

Did Joseph Smith really see anything? Only God knows for sure. Yet, based on the above, one conclusion at which readers could arrive is that Joseph Smith did not see anything at all. More than likely, he culled from the experiences of others, Charles Finney specifically, editing and reshaping them to form his own First Vision.

Reference: http://www.watchman.org/lds/firstvsn.htm

Critic’s Summary: It is plain to see, then, that the story Joseph Smith penned in the early 1830s is not much different than the visions related by others. It was only when he added the part about the Father appearing with the Son that the story began to sound somewhat unique.

Joseph was not persecuted as claimed.

Since Joseph never told anyone about the vision, he wasn’t persecuted. There is simply no evidence that he was ever persecuted for the First Vision.

Here's what Joseph said officially about it:

"21 Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before mentioned religious excitement; and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them.

"22 I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects—all united to persecute me.

"23 It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and dreviling. But strange or not, so it was, and it was often the cause of great sorrow to myself."

How strange that Joseph says that the neighborhood knew enough about it to persecute this obscure boy, but his own family hadn't heard about it at all. If Joseph's story had actually occurred and caused said excitement, someone would have mentioned it. No one did.

Joseph was persecuted, but not for his first vision account in 1820, but rather from talking about treasure digging and later, in 1827, about the golden plates. No one, friend or foe, in New York or Pennsylvania remembers either that there was “great persecution” or even that Joseph claimed to have had a vision. Not even his family remembers it. It is likely that the vision was unremarkably similar to many other epiphanies of that era and no one took notice of it.

God & Christ visit a young boy, and because of local gossip, he withheld that info from his family. And yet then he receives another visitation three years later from an angel, and immediately he tells his family? Why the inconsistencies?

There are several different versions of the First Vision.

If it really happened, why couldn't Joseph Smith tell a consistent story about such a powerful experience as meeting with God and Jesus Christ face-to-face?

How many people forget where they were when their first child was born? Or when they got their patriarchal blessing? Or their wedding night? How many forget who they were with and what happened? If we can remember details such as year, circumstance and those involved, why couldn't Joseph Smith consistently recall basic facts about his incredible First Vision?

Why does the "official" First Vision story contradict Joseph Smith's own handwritten testimony?

In Joseph Smith's first handwritten testimony of the first vision in 1832, he says he already knew all other churches were false before he prayed. Smith testified: "by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatised from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ."
See: http://www.irr.org/mit/first-vision/1832-account.html

Yet in the "official" story written years later by a scribe, it has Joseph Smith saying: "I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong) and which I should join."

In fact, looking at all the versions of the first vision story, you see a pattern of contradictions and evolution, not a pattern of mere elaboration on a single original experience.

Why didn't Joseph Smith write the "official" version of the First Vision?

In fact, the Joseph Smith History in the Pearl of Great Price was written by a scribe, James Mulholland, and went unpublished for years. There are earlier versions of the First Vision story in Joseph Smith's own handwriting, but they are not considered "official" and are relatively ignored by the church.

Although there are several accounts referred to by many people as the ‘first vision’ the ones recorded before 1832 refer to the Moroni visitation and not the visit of the Father and Son. And none of these were published to the church members before 1842 even if they were recorded earlier. You can read them all here:

http://www.irr.org/mit/first-vision/fvision-accounts.html

It is worth comparing the 1832 account which is in the handwriting of Joseph himself and not a scribe to the ‘official ‘ 1838 account used by the church today. These versions are not consistent with each other. The biggest problem being the 1832 version has Joseph being visited by Jesus only and the 1838 version has both God the Father and Jesus.

Changing First Vision Accounts: Conclusion

The evidence available from early sources, including Joseph Smith and his family establish a number of important facts.

First, Joseph did not relate his story consistently, but changed key elements over the years. He changed:

The date / his age — from 1823 (age 16), to 1821 (age 15), to 1820 (age 14)
The reason or motive for seeking divine help — from no motive (a spirit appears with the news of gold plates), Bible reading and conviction of sins, a revival, a desire to know if God exists.
Who appears to him — a spirit, an angel, two angels, Jesus, many angels, the Father and the Son.

Second, common elements from early accounts raise questions about what appears to be a gradual evolution of Joseph Smith’s first vision story. Did Joseph begin to include a “Christian experience” in the telling of his story because Bauder noticed it was lacking? The earliest accounts given to Chase and Harris do not include this. There is a noticeable shift in the context of finding the gold plates, from 17 year-old money-digger to 14 year-old spiritual seeker. Is this an attempt to put his story into a more socially acceptable context? It is difficult to avoid the conclusion that as time went on, Joseph omitted uncomfortable but true parts of his history and replaced them with fictitious elements in order to make his story more socially acceptable and spiritually compelling.

One thing is clear, the LDS Church does a great disservice to investigators of its claims by presenting Joseph Smith’s 1838 account of his first vision as the only version of these events. It appears deliberately misleading to offer this account (now canonized as part of LDS Scripture) as an unquestioningly accurate and honest portrayal of its historical origins.

— Joel B. Groat

A General Authority finds out about the multiple versions

S. Dilworth Young was a senior member of the First Council of the Seventy, and one of the General Authorities of the Church of Jesus Christ of Latter-day Saints.

It is apparent from this Improvement Era excerpt below, that Young was surprised to learn of Joseph's evolving accounts about the first vision and seems to indicate that Brother Young was somewhat distressed upon learning about this. (emphasis added)

This statement is from the June 1957 Improvement Era magazine:

“I cannot remember the time when I have not heard the story,…concerning the coming of the Father and the Son to the Prophet Joseph Smith…”

“I am concerned however with one item which has recently been called to my attention on this matter. There appears to be going about our communities some writing to the effect that the Prophet Joseph Smith evolved his doctrine from what might have been a vision, in which he is supposed to have said that he saw an angel, instead of the Father and the Son. According to this theory, by the time he was inspired to write the occurrence in 1838, he had come to the conclusion that there were two beings.”

“This rather shocked me. I can see no reason why the Prophet, with his brilliant mind, would have failed to remember in sharp relief every detail of that eventful day. I can remember quite vividly that in 1915 I had a mere dream, and while the dream was prophetic in nature, it was not startling. It has been long since fulfilled, but I can remember every detail of it as sharply and clearly as though it had happened yesterday. How them could any man conceive that the Prophet, receiving such a vision as he received, would not remember it and would fail to write it clearly, distinctly, and accurately?” Improvement Era, June 1957, p 436

References

http://www.irr.org/mit/first-vision/fvision-accounts.html

http://www.lds-mormon.com/fv.shtml

http://www.lds-mormon.com/bookofmormonquestions.shtml#JS2

Additional Thoughts

*Oliver Cowdery's account in the 1834 "Messenger and Advocate" stated that the
"first vision" occurred in 1823---not a word about an 1820 vision. Cowdery's
account also related that Smith's interest in religion was sparked by the
preaching of Methodist elder George Lane, rather than Smith's version which
claimed that he was inspired by reading in the Bible at 14. Cowdery also
stated that the date of the "religious excitement in Palmyra and vicinity" was
in Smith's "17th year," which would have been 1823, rather than 1820.

Joseph's brother William's account of the event was closer to Cowdery's than to
Joseph's:

"In 1822 and 1823, the people in our neighborhood were very much stirred up
with regard to religious matters by the preaching of a Mr. [George] Lane, an
elder of the Methodist Church.....The consequences [of this growing religious
revival] was that my mother, my brothers Hyrum and Samuel, older than I, joined
the Presbyterian Church. Joseph, then being about seventeen years of age
[1823], had become seriously inclined, although not 'brought out', as the
phrase was, began to reflect and inquire, which of all these sects was
right.....He continued in secret to call upon the Lord for a full manifestation
of his will, the assurance that he was accepted of him, and that he might have
an understanding of the path of obedience.

At length he determined to call upon the Lord until he should get a
manifestation from him. He accordingly went out into the woods and falling
upon his knees called for a long time upon the Lord for knowledge. While
engaging in prayer a light appeared in the heavens, and descended until it
rested upon the trees where he was.....An angel then appeared to him and
conversed with him upon many things. He told him that none of the sects were
right; but that if he was faithful in keeping the commandments he should
receive, the true way should be made known unto him; that his sins were
forgiven, etc.....he.....told us.....that the angel had also given him a sort
account of the inhabitants who formerly resided upon this continent, a full
history of whom he said was engraved on some plates which were hidden, and
which the angel promised to show him....."

Note that William's and Cowdery's accounts both pinpoint the preaching of
George Lane as Joseph's impetus for seeking "inspiration." That calls into
doubt Joseph's claim that his "first vision" occurred in 1820, because Lane did
not preach in the area until 1824. And where William and Cowdery's accounts
pinpoint Lane as being Joseph's inspiration, Joseph himself claimed that local
ministers "persecuted" him.

Note also how William's account co-mingles elements of the alleged "first
vision" with those of "Moroni's visit" of supposedly 1823. That same
contradiction also occurred in Lucy Mack Smith's original manuscript of her
"Biographical Sketches":

"One evening we were sitting till quite late conversing upon the subject of the
diversity of churches that had risen up in the world and the many thousand
opinions in existence as to the truth contained in scripture......After we
ceased conversation he [Joseph] went to bed and was pondering in his mind which
of the churches were the true way but he had not laid there long till he saw a
bright light enter the room where he lay. He looked up and saw an angel of the
Lord standing by him. The angel spoke, I perceive that you are enquiring in
your mind which is the true church. There is not a true church on earth."
(This original version was deleted by Brigham Young when Lucy's book was
ordered recalled and re-published, obviously because Lucy's version
contradicted Smith's 1842 "official version.")

To see Lucy’s original book as she wrote it: http://www.utlm.org/booklist/titles/lucysbook_xb184.htm

And of course, Smith's 1842 "official version" contradicts on many points his
original 1832 version. All of these contradictions, originating in accounts
from Smith and his closest family and friends, indicate that those involved
couldn't keep their stories straight----and that, of course, leads us to
believe that Smith simply invented the "first vision" story, probably around
1832 when he wrote his original version of it----and the story changed somewhat
with each re-telling.

There are other contradictions which cast doubt on the "first vision," such as
the Smith family joining the Presbyterian church AFTER God has supposedly told
Joseph that all churches were corrupt; Cowdery's statement that Smith had
wondered, several years after the alleged "first vision," as to whether "a
Supreme Being did exist"; and the fact that as late as 1851, church
publications such as the "Times and Seasons" were calling the angel that
visited Joseph "Nephi," rather than Moroni. Seeing as how Joseph Smith was the
editor of the "Times and Seasons," it seems incredible that he would allow his
own paper to misstate the name of the angel, and not issue a correction.

Bottom line----all of these contradictions cast serious doubts on Smith's
"first vision" claims. If this level of contradictions existed in any
"anti-Mormon" claims or publications, Mormon apologists would ridicule and
discredit them. But unfortunately, Mormon apologists hold "anti-Mormon" claims
and writings to a much higher standard of inerrancy than they do the claims and
writings of their "prophets." And that double standard renders all the efforts
of modern Mormon apologists nothing more than a silly game of pot-kettle-black.

Ex-Mormon LDS critic Randy Jordan

Comparison Chart of the First Vision

Click here for a comparison chart of the details of the various accounts of the First Vision

http://www.ils.unc.edu/~unsworth/mormon/firstvision.html

Also: http://www.annuitech.com/ms/ftp/Jim/ComparisonChart.pdf

There was no revival where Joseph lived at the time he claimed there was.

According to the historical evidence Joseph Smith could not have been stirred by a 1820 revival to ask which church was true, since there was no revival in 1820 anywhere near Manchester, New York, where he was living. A revival as described by Joseph Smith did occur there beginning in the spring of 1824. However, this then seriously disrupts Joseph's whole story, because there is not enough time between the First vision and the 1830 publication of the Book of Mormon for all the events described in the First Vision story.

A young Joseph, an amazing vision, the birth of Mormonism — it all started with a great revival. Joseph Smith gave a vivid description of the revival that took place in his boyhood town of Palmyra, New York:

There was in the place where we lived an unusual excitement on the subject of religions. It commenced with the Methodist, but soon became general among all the sects in that region of the country. . . . great multitudes united themselves to the different religious parties, which created no small stir . . . Some were contending for the Methodist faith, some for the Presbyterian, and some for the Baptist (Pearl of Great Price / Joseph Smith History 1:5).

This revival made a big impression on Joseph Smith, but what kind of mark did it leave in history? Could we pinpoint the place and date of this event and verify that it really happened? Would church records for the years immediately before and after a revival, show a sudden jump in church memberships telling us exactly when this took place? What if we found the actual records but there was no evidence of a revival?

Authors Marquardt and Walters asked themselves these same questions and set out to discover the revival mentioned by Joseph Smith. They found membership records, minutes of church meetings, newspaper accounts, and, an unexpected surprise. It was to have implications for the very foundations of Mormonism.

Why all this concern over a revival? Because Joseph Smith tied his entire First Vision story to this event. If the revival did not occur when Joseph Smith said it did, his complex story of the coming forth of the Book of Mormon is suspect, and might be nothing more than a fabrication.

Tradition and the First Vision