Temple Mysticism: An Introduction

She makes insightful observations and suggestions, noting the implications of textual variants, and suggests in some instances alternate readings of the Hebrew.

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A final postscript describes several phases and explanations of what ultimately we recognize as apostasy. First, she cites the purges instigated by the Deuteronomists, and notes their observable effect on the writings they transmitted.

LDS scholars of the apostasy have traditionally focused on the loss of plain and precious things that followed on the death of the apostles. The obvious issue, of course, is what about the use of Deuteronomy in the Book of Mormon and the points of agreement between Jeremiah and Deuteronomy? Any text, I think, can be used by many people, and often it is the points of resemblance that form the foundation of rivalry that emerges in differences.

Nibley, World and the Prophets , I have also been influenced by the approaches in Ninian Smart, Worldviews: Barbour, Myths, Models, and Paradigms: Smart, Worldviews , For example Brant Gardner, Second Witness: Baker and Stephen D. John Butler, Plain and Precious Things: Reappraisals after Two Centuries New York: Oxford University Press, , — SUNY, , chapter four of which Dr. We have permission to reprint this fine book, and will make it available digitally as well.

Book Review: Temple Mysticism: An Introduction, by Margaret Barker

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Temple Mysticism: An Introduction by Margaret Barker

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She read theology at the University of Cambridge, England, and went on to pursue her research independently. She has so far written 13 books, which form a sequence, later volumes building on her earlier conclusions.

Margaret Barker

Even where her approach has not been directly dealt with, the general theme of the Temple in antiquity is currently a hot topic among academics, and this ought to be reflected in footnotes at least. For example, how a book entitled Temple Mysticism has failed to cite any publications of Rachel Elior or Christopher Morray-Jones, among many others, is beyond me. On the other hand, it is nonetheless true that her work has not been treated as seriously among scholars as it deserves, perhaps owing to some outdated and unscholarly prejudice towards the research of those outside the academy.

In her attempt to avoid such repetition, Barker has in this instance extended the scope of temple mysticism beyond its proper bounds. However, in her determination to make the Jerusalem Temple the unique centre of virtually all early Christian religiosity, Barker makes the unwarranted claim that the most important elements in Greek religion and philosophy are actually derived from Jewish temple mysticism. According to Barker, since Syria would have included Judea, this means that Pythagoras would have become acquainted with Jewish temple mysticism.

From this section onwards, Barker treats this report as historical fact.

Temple Mysticism: An Introduction

In reality, the examples Barker gives are of themes e. Hellenistic Jewish thinkers like Philo wished to understand and present Greek philosophy as the ultimate expression of the Torah in an attempt to embrace Hellenistic culture and learning without dispensing with a Jewish identity. Barker seems to construe such attempts as historical evidence that Greek philosophers were in fact the heirs to Jewish temple mysticism. Nonetheless, there is still much that is good in Temple Mysticism: This is an important historical point that I daresay many scholars, let alone lay readers, do not fully appreciate.

To give just one example from many, Barker argues that the tradition found in the Life of Adam and Eve , in which Satan and his angels are thrown out of heaven for refusing to glorify Adam like the rest of the angels, is the background for Mark 1: Immediately afterwards in 1: There are both very good things and very bad things about Temple Mysticism. I agree with most of what has been said in this review. I think someone on Amazon. Of course a large part of her theories will prove untenable or exagerrated, but this is natural when a person does such kind of research.

Right instead of purposless hear-spliting studies with no real conclusions….

And also, it is very difficult to assess this books alone. It certainly has to be treated as a part of her large corpus. In fact, this book would be the last one to deserve a review. This is what I mean when I say that she is setting herself up as a martyr. What would a genuine layperson think if they read this book? They would probably be left believing that Barker is the only one expressing such views, or even talking about the topic of the Temple in antiquity.

Introductory literature not only ought to, but has to, INTRODUCE students to the subject under discussion, and to have a discussion you need interlocutors, opponents, and like-minds. Barker leaves us with the impression that no such people exist, and this cannot be a good thing. Her suberp awareness of the great range of primary sources is matched only by her apparent ignorance of the great range of secondary sources. Again though, I would eagerly direct potential readers to earlier works by the same author.

On this point, xpictianos and I once more find ourselves in agreement. You are commenting using your WordPress.