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Diferenças entre edições de "Fonte:Prothero:American Jesus:2003:na versão de 1832, Jesus parece Smith sozinho, e faz todo o falar-se. Essas queixas, no entanto, são muito barulho por nada relativamente"
(→Prothero (2003): "na versão de 1832, Jesus parece Smith sozinho, e faz todo o falar-se. Essas queixas, no entanto, são muito barulho por nada relativamente": Replaced Google translation with English) |
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| − | ==Prothero (2003): " | + | ==Prothero (2003): "in the 1832 version, Jesus appears to Smith alone, and does all the talking himself. Such complaints, however, are much ado about relatively nothing"== |
Stephen Prothero, ''American Jesus: How the Son of God Became a National Icon'' (2003): | Stephen Prothero, ''American Jesus: How the Son of God Became a National Icon'' (2003): | ||
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| − | + | Critics of Mormonism have delighted in the discrepancies between the canonical [1838 PGP] account and earlier renditions, especially one written in Smith's own hand in 1832. For example, in the 1832 version, Jesus appears to Smith alone, and does all the talking himself. Such complaints, however, are much ado about relatively nothing. Any good lawyer (or historian) would expect to find contradictions or competing narratives written down years apart and decades after the event. And despite the contradictions, key elements abide. In each case, Jesus appears to Smith in a vision. In each case, Smith is blessed with a revelation. In each case, God tells him to remain aloof from all Christian denominations, as something better is in store.<ref>Stephen Prothero, ''American Jesus: How the Son of God Became a National Icon'' (New York: Farrar, Straus and Giroux, 2003), 171.</ref> | |
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Revisão das 19h45min de 5 de janeiro de 2016
Prothero (2003): "in the 1832 version, Jesus appears to Smith alone, and does all the talking himself. Such complaints, however, are much ado about relatively nothing"
Stephen Prothero, American Jesus: How the Son of God Became a National Icon (2003):
Critics of Mormonism have delighted in the discrepancies between the canonical [1838 PGP] account and earlier renditions, especially one written in Smith's own hand in 1832. For example, in the 1832 version, Jesus appears to Smith alone, and does all the talking himself. Such complaints, however, are much ado about relatively nothing. Any good lawyer (or historian) would expect to find contradictions or competing narratives written down years apart and decades after the event. And despite the contradictions, key elements abide. In each case, Jesus appears to Smith in a vision. In each case, Smith is blessed with a revelation. In each case, God tells him to remain aloof from all Christian denominations, as something better is in store.[1]
Notas
- ↑ Stephen Prothero, American Jesus: How the Son of God Became a National Icon (New York: Farrar, Straus and Giroux, 2003), 171.