By August 21, 2011
Clement of Alexandria asserted that Plato was an important precursor to the coming of Christ. [1] The quotes I post from Plato here suggest that Mormons could sympathize with Clement’s point of view. The first is Plato’s statement on deification from the Theaetetus.
By July 7, 2011
In both my MHA and Bushman papers given recently, I cited Quinn’s point about JS’s Moroni visitation coming on the equinox. [1] After my Bushman presentation, an audience member cornered me to let me know that the date was Rosh Hashanah and asked me if I knew that (I did because another guy told me that after my MHA presentation).
My question is, why is Rosh Hashanah good and the equinox somehow bad? Why do we (by we I mean a common perception among church members) only want to have JS be influenced by the ancient world? Why is the ancient world good, but the nineteenth century is bad?
By July 3, 2011
For me, the best history movies is Revolution, staring Al Pacino. This movie is a little weird from an artistic point of view; it was majorly panned by the critics. However, from a historical point of view, this movie is awesome. The movie is dark and gritty (I think they used all natural lighting), the people are all dirty and it presents an earthy view of the American Revolution.
By June 25, 2011
We all know of the famous experiment of the subjects that were brought in and told to continue shocking other subjects (whom they did not see) until they screamed and eventually went silent. The experiment was meant to shed light on how a things like the Holocaust happened, that people are willing to do atrocious things under orders. This of course brings up very unpleasant worries of what we would have done not only in the experiment but also in the Holocaust itself.
The Holocaust is very upsetting to me and something I simply do not want to know any more about. So I was quite taken aback when my kids came home from the first day of summer acting workshop and reported that they were going to be enacting the Holocaust.
By May 14, 2011
D. Michael Quinn, Early Mormonism and the Magic World View, Revised and Enlarged Edition. Salt Lake City: Signature, 1998.
In reassessing Quinn’s classic study, I’ll simply say that Stephen Ricks’s and Daniel Peterson’s review of the first edition still applies to the second. The book “reflects deep erudition” and “offers considerable evidence indicating that Joseph Smith, members of his family, and some of his early associates were involved in the use of seer stones, divining rods, amulets, and parchments, as well as in the search for buried treasure.” In other words, Quinn effectively argues his chief assertions.
By May 6, 2011
In a previous post, I mentioned a sort of revelation I had while reading Brooke’s Refiner’s Fire. ?Wait, Steve,? the Spirit said, ?don?t write this book off. You have to understand a few things. What Brooke is talking about here are ?temple? or esoteric truths that are by nature difficult to verbalize. Such ideas have been passed through the ages from original pure sources and had thus become somewhat corrupted. These factors make what Brooke is talking about not so easily recognizable or understood. Furthermore, don?t pretend that you understand what the temple is about. So read the book with an open mind. You?re going to spend the rest of your life trying to figure this stuff out.? Or something like that.
Since working on that issues the last ten years, I’ve wondered what those “pure sources” were: “primitive Christianity,” Moses, Abraham, Enoch?
By April 11, 2011
Adolf von Harnock asserted the famous paradigm that early Christianity was corrupted by Greek philosophy. He pointed to the Gnostics as the extreme form of that corruption but asserted that Christianity as a whole was tainted. The way he described the effects of Plato on Christianity would have been (and indeed was) appealing to Mormons.
By March 31, 2011
This wraps up our un-official series for Women’s History Month here at JI. Thanks to all the contributors and readers for their comments! –David G.
Throughout the history of Christianity, prophets and revelators have overwhelmingly been women. Though few such figures are found in the scriptures, David Potter argues that the very act of canonization is a routinization of charisma and a suppression of female prophecy. ?In the primary canon,” argues Potter “accepted prophets had to look like the authority figures of the church: they had to be men; they also had to be dead so that they could not confuse the situation by offering their own views on what it was that they were saying. In this, the early church was blessed by its Jewish heritage, from which it inherited the idea of sacred canon, male prophecy, and prophetic interpretation through the exegesis of texts.? [1]
By March 26, 2011
So after researching Proclus’s influence on Christianity these last few months and some conversations with my adviser, Ann wanted me to write up a new proposal. Ann really stresses that dissertations/books ought to have one clear thesis and thus we thought it best to go with the Neoplatonic one over the medieval Catholic one. I do still plan on arguing that Mormonism was a rejection of Protestantism, that crypto-Catholic ideas and practices persisted in folk practices that JS drew on, and thus Mormonism looks more Catholic than Protestant. But I’m arguing that Christian Platonism informs the direction of JS’s religiosity. Anyway, here’s my latest write up.
By March 11, 2011
My last post was a product of where I was at in my research. As I’ve argued in previous posts, I see heavy Neoplatonic (particularly that of Proclus) influences on Mormonism, which become more pronounced in JS’s last years. The Book of Abraham and the King Follett are thoroughly Neoplatonic in their notions of pre-existence, references to intelligences, the nature of the creation, the rejection of creation ex nihilo, deification, hierarchy of gods, and that God was once human.
I found two things most striking about the King Follett Discourse.
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