Juvenile Instructor » Intellectual History

Perspectives on Parley Pratt’s Autobiography: Writing as Restoration and Redemption

By Ben PJuly 23, 2009

[This is the first post of the “Perspectives on Parley Pratt’s Autobiography” Series]

The details behind the writing (compilation?) of the Autobiography will be detailed in Matt Grow’s post next week. This post, however, focuses on Parley’s motivation behind the book. I argue that the text was written for two central reasons, beyond the obvious reason of providing the Saints with a first-hand account of the Church’s early history.

Parley Pratt and the Cultivation of Human Affections

By Ben PJuly 9, 2009

[What follows is an extract from a section of my paper presented at the 2009 Pratt Summer Seminar, titled “‘Here Was an End to Mysticism’: Divine Embodiment, Human Corporality, and Parley Pratt.”]

The Pratt Brothers, the Holy Spirit, and Navigating Materialist Theology

By Ben PJune 16, 2009

For early Mormon writers, their growing materialist theology brought several theological problems for their rationalistic minds to solve. Placing God within a physical body that takes up physical place perceivably posed threats to God?s omnipotence, omniscience, and, especially, omnipresence. Thus, many were left to determine how a godhead composed of three personages could be everywhere at the same time and have power over everything in the universe. The answer, at least for the Pratt brothers, was a redefinition of the Holy Ghost.

Early Patriarchal Blessings and Connecting to Antiquity

By Ben PMay 11, 2009

Patriarchal blessings have always been an important aspect of Mormonism, and serve as a great window through which to interpret early Mormon thought. One key to understanding Joseph Smith Sr.?s role as the first patriarch is to recognize that the bestowal of ?patriarchal blessings? was a crucial step for Latter-day Saints to connect themselves with the authority of the past. Jan Shipps noted that early Mormonism was a ?movement in which leader and followers were together living through?recapitulating?the stories of Israel and early Christianity?[1]?the implementation of patriarchal blessings was an important way to do this.

Turning the World Upside Down: Baconian Logic, Scottish Common-Sense Realism, and Parley Pratt

By Ben PApril 26, 2009

To begin his preface to A Discourse of the Baconian Philosophy, conservative Calvinist Samuel Tyler quoted approvingly Francis Bacon’s famous statement that had by then became the mantra for American religious discourse: “It ought to be eternally resolved and settled, that the understanding cannot be decide[d] otherwise, than by Induction, and by a legitimate form of it.”[1]

Joseph Smith and the Body, some thoughts

By Ben PApril 20, 2009

I have been dealving into Nauvoo-era theology recently–a task not for the faint of heart. There are plenty of un-touched topics there just waiting to be analyzed, but one of the themes that has stood out to me the most, however, is Joseph Smith’s reconception of the state of the body–its nature, its potential, and even its inherent power. These are some preliminary thoughts on the topic; preliminary, because it only relies on sermons reproduced in Ehat and Cook’s Words of Joseph Smith (and only those before summer of ’43 at that), and engages very limited contemporary and secondary sources. (Also, since we have been getting quite a bit of discussion on Joseph Smith’s view of spirits lately, I thought we should even it out by also engaging his view of the body.)

Early Mormonism, the Expansiveness of Knowledge, and Religious Imagination

By Ben PMarch 22, 2009

?The problems of the world cannot possibly be solved by skeptics or cynics whose horizons are limited by the obvious realities. We need men who can dream of things that never were.? ?John Keats

[This is not so much a scholarly post as it is a personal averment of one of my cherished aspects of Mormon thought. It may be too literature-heavy for many of JI?s readers, but that?s where my background is, and also a framework which I believe helps our understanding of the intellectual context of early Mormon thought.]

Interpreting Early Mormon Thought

By Ben PFebruary 24, 2009

In case you haven?t noticed by the majority of my posts (excluding the recent series on Wilford Woodruff), I am mostly interested in intellectual history?that is, the history of human thought. When I study history, I want to know what people were thinking, how they formulated their ideas, and how they presented their mind. Perhaps I am just an Emersonian at heart, but I believe all actions begin with the mind. I can stay up all night reading the great works of great thinkers, whether it be John Stuart Mill, Thomas Carlyle, John Ruskin, Ralph Waldo Emerson, William Ellery Channing, Max Muller, or many others.[1] Beyond learning what happened in history, I want to know why and what thoughts led them to that action. I also hope to see the breaking down of the artificial boundaries between religious and cultural thought, a new direction finally coming to fruition in our generation.

Rational Supernaturalism, Part III: The Pratt Brothers and Defining Mormon Doctrine

By Ben PNovember 3, 2008

(very) Loosely continuing on the same theme from parts I and II.

The Nauvoo era became a big turning point for the Mormons in many instances. Not the least of these was their new desire to publish their beliefs to the public. While they had been active in printing while in Kirtland and Missouri with newspapers and published revelations, these were always designed for members or other interested persons. However, once settled in Illinois they began to place their attention on using print to reach the masses. Part of the reason for this was the revelatory injunction to publish all the facts regarding the ?sufferings and abuses put upon them by the people of? Missouri (D&C 123:1).

Rational Supernaturalism, Part II: What’s in a Name?

By Ben POctober 17, 2008

See part I here.

On the last page of the May 1834 issue of Evening and the Morning Star, the Church included the minutes of a meeting held on May 3, 1834. In a straightforward way, and lacking any fanfare, it included the following:

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