The Secret Tradition, Part 2: Clement of Alexandria’s Letter to Theodore

For part 2, I simply post Clement of Alexandria’s (c 150-215) letter to one Theodore. What may be the most controversial document of all time is very interesting and central to this discussion. I will be referring back to this letter a lot in this series, so I wanted to post it in its entirety. Here is Morton Smith’s translation.

From the letters of the most holy Clement, the author of the Stromateis. To Theodore.

You did well in silencing the unspeakable teachings of the Carpocrations. For these are the “wandering stars” referred to in the prophecy, who wander from the narrow road of the commandments into a boundless abyss of the carnal and bodily sins. For, priding themselves in knowledge, as they say, “of the deep things of Satan”, they do not know that they are casting themselves away into “the nether world of the darkness” of falsity, and boasting that they are free, they have become slaves of servile desires. Such men are to be opposed in all ways and altogether. For, even if they should say something true, one who loves the truth should not, even so, agree with them. For not all true things are the truth, nor should that truth which merely seems true according to human opinions be preferred to the true truth, that according to the faith.

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MHA and Other News

MHA and the Joseph Smith Papers Project

The Joseph Smith Papers Project released a blog post about the forthcoming Council of Fifty Minutes; it’s a nice summary for those who weren’t at MHA.

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The Secret Tradition, Part 1: Introduction

My dissertation talks a lot about early Alexandrian Christianity, both as an important influence on Christian Platonism and as an issue that was debated in Joseph Smith’s day (was it good or bad?)  An intriguing aspect of Alexandrian Christianity was the secret tradition or secret discipline.  Here’s a passage from my dissertation.

Many fathers did talk about a secret tradition, most notably Clement of Alexandria.  Eusebius quoted from Clement?s Hyptotyposes: ?The Lord after his resurrection imparted knowledge to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one.?[1]  Clement frequently used the language of the mysteries when speaking of the higher truth.  ?The mysteries are not exhibited incontinently to all and sundry,? explained Clement, ?but only after certain purifications and previous instructions.?  Clement alluded to practicing ?greater? and ?lesser? mysteries, similar to Eleusis.

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Next Book Idea: A History of Women’s Knowledge

Okay, this doesn’t really have anything to do with Mormonism, but I wanted to ride the coattails of women’s history that the blog has been doing to try to get some feedback for my next project idea.  Let me know if this has already been done.

A quote from Grevase of Tilbury (an eleventh century English scholar) sparked an idea for this new project. While investigating supernatural phenomenon, Grevase cited the authority of ?the old wives? as proof that a supernatural belief (women flying and passing through walls) was real. Grevase saw the knowledge of old women as authoritative, whereas the ?old wives? tale? later came to mean foolish beliefs. Furthermore, Grevase said the old wives were making claims to supernatural events. I want to explore the history of Western attitudes toward the socially constructed category of both women’s knowledge and women?s charisma (revelation and supernatural power) from 1100 to 1850.

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A History of Women?s Excommunication

This post was originally supposed to be about the women?s history panels at the Mormon History Association last week. It was supposed to be a celebration of the work that has been done and an outline of what remains to be done. The letter that was sent to Kate Kelly on June 8^th ? the anniversary of the extension of the priesthood to all worthy men regardless of their race ? changed all of that. We felt that the Juvenile Instructor could not be the only blog not to post something. Ultimately, Amanda HK, Kris, and Andrea decided that an appropriate response would be to write a history of women?s excommunication in the LDS Church and then to offer their own thoughts.

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Relief Society Evolution: Vision and Visibility

Today’s post comes from Kate Holbrook.  Kate is a Specialist in Women’s History  at the LDS Church History Department.   She completed her Ph.D in Religious Studies at Boston University this spring and most recently contributed a chapter entitled  “Good to Eat: Culinary Priorities in the Nation of Islam and Latter-day Saint Church” in Religion, Food, and Eating in North America published by Columbia University Press this year.

Relief Society endeavors have changed during the organization?s 172-year history. Some narratives frame the shift in Relief Society activities as a loss, arguing that the organization possessed greater visibility and autonomy during its first 150 years than it does now. We celebrate the achievements of our LDS foremothers in medicine, in politics, in organizing the affairs of the kingdom. Their contributions were often visible and measurable, affecting not just their families or their local congregations but the entire church, and indeed, society at large. In contrast, the work of Relief Society in the twenty-first century can seem small?most efforts are confined to individual stakes, wards, or families. But the idea that modern Relief Society work is a diminished version of the original begs the question: how do we measure the success of a religious organization for women?

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In Search of New Models of the Feminine: A Modern Woman?s Nightmare and a Mormon Woman?s Dream

Mechal Sobel has argued that the writing of autobiographies in the American Revolutionary period reflected and even promoted the development of the personal self, the ?I??as opposed to the ?we-self.? This change was most pronounced among white males, as women and all blacks remained ?enmeshed in a communality and?[continued to] serve the needs of increasingly individuated white males.?[1] Sobel found that over half of the more than two-hundred autobiographies that she examined in her research contained accounts of dreams and visions. ?The narratives, the dream reports, and the dream interpretations by the narrators provide vivid evidence of the change in self-perception in ideal and functioning selves. They also provide powerful evidence that American culture was a dream-infused culture and that work with dreams provided an important bridge into the modern period.?[2]

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Mormon History Association awards recipients

As announced at this evening?s Awards Banquet in San Antonio, Texas:

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Joseph Fielding Smith II Letter on Female Healing, 1946

In discussions of female ritual healing, I often see people point to a 1946 letter written by Joseph Fielding Smith as the “death knell” of the practice. I don’t believe that is an accurate characterization. In this post I’m going to be highlight material that Kris and I briefly covered in our article on female healing.

The 1949 Relief Society handbook included the following text:

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?Dear Miss Blair?: Correspondence on Birth Control in the Salt Lake Telegram

Our post today comes from Brooke Brassard, who recently became a PhD Candidate (congrats Brooke!) at the University of Waterloo. Her dissertation focuses on how Canadian Mormons constructed an identity that was linked to but separate from American Mormons.

When you become perplexed with your problems, ask Betty Blair. She?ll help you find the answer or point the way to a solution of your difficulties,? advertised the Salt Lake Telegram on April 9, 1925,

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