By Reid L. Neilson
Mormon founder Joseph Smith is likely one of the such a lot arguable figures of nineteenth-century American historical past, and an almost inexhaustible topic for research. during this quantity, fifteen students supply essays on how you can interpret and comprehend Smith and his legacy. together with essays via either Mormons and non-Mormons, this wide-ranging assortment is the single on hand survey of latest scholarly opinion at the striking guy who all started one of many quickest turning out to be spiritual traditions within the sleek global.
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Having spent the final hundred years or so attempting to overthrow God and change him with the beaker jar, scientists in recent times are actually attempting to resuscitate him. you'll imagine they might have larger activities, what with the issues of melanoma, oil, the surroundings, international warming, and so on. but per week or so it kind of feels one other scientist desires to chime in together with his personal sophomoric inspiration of Philosophy one hundred and one, and luxury us that God remains to be there, we simply did not understand it beforehand.
Mormon Church founder Joseph Smith had either millennial and temporal aspirations for the organization he referred to as the Council of 50, named after the number of males who have been meant to include it. prepared a few months earlier than Smith’s loss of life in June 1844, it continued under Brigham younger as a mystery shadow government until 1851.
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Extra resources for Joseph Smith, Jr.: Reappraisals After Two Centuries
Though religious belief will confer the status of true prophet on some ﬁgures and deny it to others (the decision that a Jesus, or a Muhammad, or a Joseph Smith was God’s earthly messenger lies at the core of the choice of faith), the history of prophetism must include everyone who has envisioned and asserted himself on these terms. Apart from the designations of a faith, the prophet is never just something a person is but also something a person takes himself to be and demands to be taken as. This means that in the prehistory of any act of prophetic identiﬁcation, a person must have access to some concept of “the prophet,” an image that circulates in the cultural repertoire of identities as one idea of what a self can be.
These very different realities were products of a parallel act: the way two contemporaries realized the possibilities of a shared matrix of thought. This page intentionally left blank 3 Joseph Smith, American Culture, and the Origins of Mormonism Klaus J. Hansen In The Great Transformation: The Beginning of Our Religious Traditions (a sequel to her celebrated A History of God), Karen Armstrong describes and analyzes the evolution of major world religions in an era known as the Axial Age, a term ﬁrst used by German philosopher Karl Jaspers in 1948.
13 This point is not unhelpful, but the exhibits just mentioned help identify a wider spectrum of motive forces. Turner fuses religious fantasies with the bloody rage bred in one 1830s social situation: the harsh subordination of blacks in slavery. John Humphrey Noyes was spared the degradations of status that Turner, Smith, Robert Matthews, and many of their fellows suffered. As I read it, Noyes was drawn to prophetism by the superior pleasure it afforded: he founded a society based on the improvement of pleasure that gave extraordinary scope to his fantasies of personal prerogative.