Relevant bibliographies by topics / Church of Jesus Christ of Latter-day Saints Church of Jesus Christ of Latter-day Saints Mormon missionaries Albania

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Church of Jesus Christ of Latter-day Saints Church of Jesus Christ of Latter-day Saints Mormon missionaries Albania'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Church of Jesus Christ of Latter-day Saints Church of Jesus Christ of Latter-day Saints Mormon missionaries Albania"

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Scharp, Kristina M., and Aubrey L. Beck. "“Losing my religion”." Narrative Inquiry 27, no. 1 (July 21, 2017): 132–48. http://dx.doi.org/10.1075/ni.27.1.07sch.

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Abstract The present study explores how former members of the Church of Jesus Christ of Latter-day Saints, who are often referred to as Mormons, construct their identities. Framed in an interpretive narrative approach, 150 online exit stories of members of the Church of Jesus Christ of Latter-day Saints that voluntarily left the Church were qualitatively analyzed. Findings reveal five prominent identities: (1) the disenfranchised victim, (2) the redeemed spiritualist, (3) the liberated self, (4) the (wo)men of science, and (5) the Mormon in name only. Results suggest that membership in the Church of Jesus Christ of Latter-day Saints is inextricably connected to individual identity. Thus, exiting the Church is much more than leaving an organization. Future implications for research will be discussed.
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Bialecki, Jon. "Future-Day Saints: Abrahamic Astronomy, Anthropological Futures, and Speculative Religion." Religions 11, no. 11 (November 17, 2020): 612. http://dx.doi.org/10.3390/rel11110612.

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In the Church of Jesus Christ of Latter-day Saints, there is an intense interest in creating “speculative fiction”, including speculative fiction about outer space. This article ties this interest to a broader tradition of “speculative religion” by discussing the Mormon Transhumanist Association. An interest in outer space is linked to nineteenth and twentieth-century speculation by Mormon intellectuals and Church leaders regarding “Abrahamic Astronomy”. The article suggests that there is a Mormon view of the future as informed by a fractal or recursive past that social science in general, and anthropology in particular, could use in “thinking the future”.
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Gedicks, Frederick Mark. "Church Discipline and the Regulation of Membership in the Mormon Church." Ecclesiastical Law Journal 7, no. 32 (January 2003): 31–46. http://dx.doi.org/10.1017/s0956618x00004920.

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The Church of Jesus Christ of Latter-day Saints, more commonly known as the ‘LDS’ or ‘Mormon’ Church, regulates its membership by means of a system that recalls the Old Testament far more than the modern West. All important decisions relating to joining and leaving the church are invested in the inspired discretion of local priesthood authorities who are governed by general standards rather than rules that have the character of law.
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Howsepian, A. A. "Are Mormons Theists?" Religious Studies 32, no. 3 (September 1996): 357–70. http://dx.doi.org/10.1017/s0034412500024409.

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It is widely believed to be a fundamental tenet of the Church of Jesus Christ of Latter-day Saints (hereafter the LDS, or Mormon, Church) that a plurality of divine beings inhabits the universe. It has often been pointed out, for example, that according to Mormon doctrine Elohim (the Father), Jesus (the Son), and the Holy Ghost are three distinct Gods.1 The traditional Christian doctrine of the Trinity is, thereby, unambiguously rejected. In light of this, it has become commonplace among Christian apologists2 to infer
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Bowman, Matthew. "Matthew Philip Gill and Joseph Smith: The Dynamics of Mormon Schism." Nova Religio 14, no. 3 (February 1, 2011): 42–63. http://dx.doi.org/10.1525/nr.2011.14.3.42.

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In 2007, Matthew Philip Gill, a resident of Derbyshire, England, announced the formation of the Latter Day Church of Jesus Christ. He claimed to be acting under angelic direction, and produced a new scripture, the Book of Jeraneck, to usher in his new faith. Gill's church is a restoration of a restoration: he claims to have restored the Mormon movement, which Joseph Smith founded as a restoration of the church Jesus organized, but which Gill claims has fallen into apostasy——particularly its primary iteration, the Church of Jesus Christ of Latter-day Saints (LDS), which Gill was raised in but has abandoned. This article analyzes the relationship between Gill's movement and the LDS church, pointing out the ways in which Gill draws upon the Mormon tradition to claim authority for his new church, but also the ways in which Gill seeks to alter the balance of tension between the LDS church and the culture around it. The article particularly explores Gill's founding narrative, comparing its language, motifs, and forms of spirituality with those of Joseph Smith; the Book of Jeraneck's intertextual relationship with the Book of Mormon; and Gill's story of LDS apostasy.
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Vaschel, Tessa. "God (Sometimes) Loveth His Children." International Review of Qualitative Research 12, no. 2 (May 2019): 198–211. http://dx.doi.org/10.1525/irqr.2019.12.2.198.

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One of the most staunchly conservative Christian sects in the United States, the Church of Jesus Christ of Latter-Day Saints, or the “Mormon Church” as it is colloquially known, has led the charge in opposition to same-sex marriage for more than 20 years. In this article I use the tools of performative writing and autoethnography to examine how Mormonism and queerness as identities collide and how changing acts result in a changed identity.
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Spencer, Joseph M. "A Moderate Millenarianism: Apocalypticism in the Church of Jesus Christ of Latter-Day Saints." Religions 10, no. 5 (May 25, 2019): 339. http://dx.doi.org/10.3390/rel10050339.

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The Church of Jesus Christ of Latter-Day Saints, the largest and arguably best-known branch of the Restoration movement begun by Joseph Smith, sustains a complex but living relationship to nineteenth-century marginal millenarianism and apocalypticism. At the foundations of this relationship is a consistent interest in the biblical Book of Revelation exhibited in the earliest Latter-Day Saint scriptural texts. The Book of Mormon (1830) affirms that apocalyptic visionary experiences like John’s in the New Testament have occurred throughout history and even contains a truncated account of such a vision. It also predicts the emergence in late modernity of a fuller and uncorrupted account of such an apocalyptic vision, with the aim of clarifying the biblical Book of Revelation. In addition, however, Smith received an apocalyptic vision of his own in 1832 and produced a vision report that suggests that he understood The Book of Mormon’s anticipations of apocalyptic clarification to come as much through ecstatic experience as through the emergence of new apocalyptic texts. In 1842, Smith created a ritualized version of his own apocalyptic experience, a temple liturgy that remains authoritative into the present. This lies behind the moderate apocalypticism of twenty-first century Latter-Day Saint religious experience.
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Phillips, Rick. "Rethinking the International Expansion of Mormonism." Nova Religio 10, no. 1 (August 1, 2006): 52–68. http://dx.doi.org/10.1525/nr.2006.10.1.52.

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ABSTRACT: The rapid international expansion of the Church of Jesus Christ of Latter——day Saints——the LDS, or Mormon Church——prompts some sociologists to claim that Mormonism is an incipient world religion. This expansion also serves as the basis for several sociological theories of church growth. However, these observations and theories rely on an uncritical acceptance of the LDS Church's membership statistics. This article uses census data from nations around the world to argue that Mormon Church membership claims are inflated. I argue that Mormonism is a North American church with tendrils in other continents, and that calling Mormonism a "world religion" is premature.
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Morris, Paul. "Polynesians and Mormonism." Nova Religio 18, no. 4 (2014): 83–101. http://dx.doi.org/10.1525/nr.2015.18.4.83.

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Polynesia has a particular place in the history of the Church of Jesus Christ of Latter-day Saints (LDS Church). The region that heralded the Church’s first overseas missions includes seven of the world’s top ten nations in terms of the proportion of Mormons in the population, and it is home to six Mormon temples. The Polynesian Latter-day Saint population is increasing in both percentage and absolute numbers, and peoples in the Pacific “islands of the sea” continue to play a central role in the Mormon missionary imaginary. This article explores Polynesians in the LDS Church and critically evaluates different theories seeking to explain this growing religious affiliation. Scholars of Mormonism and commentators explain this growth in terms of parallels between Mormonism and indigenous Polynesian traditions, particularly family lineage and ancestry, and theological and ritual affinities. After evaluating these claims in light of scholarly literature and interviews with Latter-day Saints, however, I conclude that other reasons—especially education and other new opportunities—may equally if not more significantly account for the appeal of Mormonism to Polynesians.
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Powell, Randy. "Social Welfare at the End of the World: How the Mormons Created an Alternative to the New Deal and Helped Build Modern Conservatism." Journal of Policy History 31, no. 04 (September 11, 2019): 488–511. http://dx.doi.org/10.1017/s0898030619000198.

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Abstract:It is common for members of the Church of Jesus Christ of Latter-day Saints to be considered one of the most conservative religious groups in the United States. What is less well understood is as to when the relationship between Mormonism and American conservatism began. While some historians point to the social upheavals in the 1960s and 1970s as the glue that united Mormons and conservatives, the connection began decades earlier during the Great Depression. Leaders of the Mormon Church interpreted Roosevelt’s New Deal as the fulfillment of eschatological prophecy. Envisioning themselves saving America and the Constitution at the world’s end, Mormon authorities established their own welfare program to inspire Latter-day Saints and Americans in general to eschew the New Deal. Anti–New Dealers used the Mormon welfare plan to construct a conservative ideology. Accordingly, Mormons are essential elements in the formation of a political movement that revolutionized the United States.
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Dissertations / Theses on the topic "Church of Jesus Christ of Latter-day Saints Church of Jesus Christ of Latter-day Saints Mormon missionaries Albania"

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Pali, Nathan D. "The Church of Jesus Christ of Latter-day Saints Enters Albania, 1992-1999." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2660.pdf.

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Connors, William P. "Mormon Opposition Literature: A Historiographical Critique and Case Study, 1844-57." Diss., CLICK HERE for online access, 1994. http://patriot.lib.byu.edu/u?/MTAF,24572.

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Bass, Justin W. "A different Jesus contemporary Mormon and New Testament understandings of Christ and his atonement /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1125.

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Morrison, Matthew E. "The Church of Jesus Christ of Latter-Day Saints in National Periodicals, 1982-1990." BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/4964.

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The Church of Jesus Christ of Latter-day Saints has continued to receive exposure in national periodicals. This thesis will explore that image from 1982 to 1990. During those years, the church continued to grow in membership and expand its existing programs. National periodicals can assist in assessing the public image of the Church because they help "mould public attitudes by presenting facts and views on issues in exactly the same way at the same time throughout the entire country." In this manner, they help to form the public opinion about the Church. They also reflect existing opinions because magazine publishers cater to what the public is interested in. This study will enhance the reader's understanding of this image by discussing the topics that received the greatest emphasis during that time period. This study is preceded by two theses, one by Adam H. Nielson covering the Church's image from 1970-1981, and the other by Dale P. Pelo, which studied the image of the Church from 1961-1970. Richard O. Cowan presented a doctoral dissertation which covered 1850-1961. This thesis is a continuation of those studies, and implements the same research procedures and methods.
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Ferrell, Jillian. "Narrative Identities of Early-Return Missionaries from The Church of Jesus Christ of Latter-Day Saints." DigitalCommons@USU, 2019. https://digitalcommons.usu.edu/etd/7452.

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Leaving home to become a missionary is important for many young adults in The Church of Jesus Christ of Latter-Day Saints (CJC). Some missionaries return home from their missions before their anticipated return date and struggle to make sense of who they are while facing judgment from members within the church communities and families. Little is known about the experience of identity development for early return missionaries (ERMs). There have not been many chances for ERMs to share what it means to them to have come home early from their mission. This study investigated the process of how ERMs make sense of who they are after returning home early from their mission. One goal of this study was to find a broad and unifying understanding of how ERMs make sense of who they are given their experiences from their own perspectives while also honoring unique experiences. The second goal was to learn of specific ways to help ERMs feel satisfied and connected to who they are after their ERM experience. Two interviews were completed with each of six ERM participants. Transcripts from interviews were analyzed for common themes across participants and unique experiences. Each participant’s story was rewritten in order of what happened before, during, and after their mission, careful to include the most important parts of their stories. Then stories were analyzed for growth-promoting endings and negative endings based on the participants’ descriptions. Stories with good endings indicated more contentment with the ways they saw themselves. From the interviews, specific actions and helps were identified to help ERMs find happy endings to the stories they tell themselves about who they are after having returned from their mission early. The findings were compared and discussed in light of existing research. Lastly, the trustworthiness of the conclusions and ideas for future research questions were considered.
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Naulu, Sosaia Hakaumotu. "Incidental Effects of Church Activity on Development, Landscapes and Culture: An Example from Tonga." Diss., CLICK HERE for online access, 1990. http://patriot.lib.byu.edu/u?/MTNZ,2353.

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Otterstrom, Samuel M. "The international diffusion of the Mormon Church /." Diss., CLICK HERE for online access, 1994. http://patriot.lib.byu.edu/u?/MTNZ,4323.

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Sampson, Katie E. "Instructing Teachers of Children with Disabilities Within The Church of Jesus Christ of Latter-Day Saints." Diss., CLICK HERE for online access, 2004. http://patriot.lib.byu.edu/u?/MTNZ,23099.

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Orton, Chad M. "Saints in the Secular City: A History of the Los Angeles Stake." Diss., CLICK HERE for online access, 1989. http://patriot.lib.byu.edu/u?/MTNZ,4321.

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Nelson, Terry G. "A History of The Church of Jesus Christ of Latter-Day Saints in Japan From 1948 to 1980." Diss., CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTNZ,2358.

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Books on the topic "Church of Jesus Christ of Latter-day Saints Church of Jesus Christ of Latter-day Saints Mormon missionaries Albania"

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P, Kaiser Edgar, ed. The Latter-Day Saints. St. Louis, MO: CPH, 1995.

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Church of Jesus Christ of Latter-day Saints. Temples of the Church of Jesus Christ of Latter-day Saints. Salt Lake City, Utah: Church of Jesus Christ of Latter-day Saints, 1999.

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M, Leonard Glen, ed. The story of the Latter-day Saints. 2nd ed. Salt Lake City, Utah: Deseret Book Co., 1992.

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I am a Latter-Day Saint (Mormon). New York: PowerKids Press, 1999.

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Building Zion: The Latter-Day Saints in Europe. Salt Lake City, Utah: Deseret Book Co., 1996.

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Contemporary Mormonism: Latter-day Saints in modern America. Westport, Conn: Praeger Publishers, 2006.

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Coates, James. In Mormon circles: Gentiles, jack Mormons, and Latter-Day Saints. Reading, Mass: Addison-Wesley Pub. Co., 1991.

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Presbyterian Church (U.S.A.). General Assembly. A present day look at the Latter-day saints. [Louisville, Ky.]: Office of the General Assembly, 1990.

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Later patriarchal blessings of the Church of Jesus Christ of Latter-day Saints. Salt Lake City: The Smith-Pettit Foundation, 2012.

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The Mormon mirage: A former Mormon looks at the Mormon Church today. 3rd ed. Grand Rapids, Mich: Zondervan, 2009.

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Book chapters on the topic "Church of Jesus Christ of Latter-day Saints Church of Jesus Christ of Latter-day Saints Mormon missionaries Albania"

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Esplin, Scott C. "Nauvoo as a Reorganized Church Foothold." In Return to the City of Joseph, 31–49. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252042102.003.0003.

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Though Nauvoo was abandoned by most Latter-day Saints in the nineteenth century, Emma Smith, the widow of Church founder Joseph Smith, and her children remained in the city, maintaining a Mormon presence in western Illinois. This chapter examines the rise of the Reorganized Church of Jesus Christ of Latter Day Saints (Community of Christ), founded by Smith’s children, and their use of family and historic sites in Nauvoo in the early twentieth century. It discusses the transformation of these sites from family residences to religious tourism centers used to proselytize people to the faith. It also introduces the competing views of Mormonism that developed between the Utah-based Church of Jesus Christ of Latter-day Saints and the Reorganized Church.
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Givens, Terryl. "Scriptures." In Mormonism (or the Church of Jesus Christ of Latter-Day Saints). Oxford University Press, 2020. http://dx.doi.org/10.1093/wentk/9780190885083.003.0005.

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The Book of Mormon What is the Book of Mormon? The Book of Mormon, which members of the Church of Jesus Christ accept as scripture alongside the Bible, begins as a clan history, like the patriarchal narratives of Genesis, set close to the year...
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"A Snake in the Sugar." In Contingent Citizens, edited by Matthew C. Godfrey, 146–64. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501716737.003.0010.

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This chapter talks about the remarkable partnership and political alliance between the Mormon Church and the Sugar Trust that was intended for the domination of the beet sugar business of America. It mentions Judson Welliver, an essayist for Hampton's Magazine, who wrote the most startling revelation of the power of Mormonism and of the business intrigue and political inside workings of the Sugar Trust. The chapter looks into Welliver's article that outlines how the Church of Jesus Christ of Latter-day Saints was a dangerous political power. It describes the Mormon church's influence that forced senators from Utah, Idaho, Wyoming, Oregon, and Nevada to uphold the sugar tariff. It describes the suspicion on how the Latter-day Saints had used beet sugar to gain complete economic and political dominance over the American West through the mechanism of the Utah-Idaho Sugar Company.
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Pulido, Elisa Eastwood. "The Mormons in Mexico, 1875–1901." In The Spiritual Evolution of Margarito Bautista, 26–43. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0003.

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This chapter summarizes the origins of The Church of Jesus Christ of Latter-day Saints in Mexico, from the 1875 journey of the first missionaries to Mexico to the 1887 establishment of polygamous Mormon Colonies in the northern Mexican wilderness. The chapter argues that early converts to Mormonism in Mexico were attracted first to etiological narratives from Mormon scripture expounding on the chosen-ness of indigenous Americans and second to Mormon communalism. Early converts included Plotino Rhodakanaty, the father of Mexican anarchism, who sought to build a colony in collaboration with the Mormon Church. His aversion to hierarchical control soon separated him from Mormonism. Agrarian peasants from villages on Mexico’s Central Plateau found Mormon narratives regarding Mexico’s prophetic past and future compelling. In 1887, the Mormon Church turned its attention from proselytizing in order to build colonies in Mexico as safe havens for polygamists fleeing federal prosecution in the United States.
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MacKay, Michael Hubbard. "Introduction." In Prophetic Authority, 1–8. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0001.

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In 2008, Mormon presidential candidate Mitt Romney apologetically addressed the problem of “theocratic tyranny” in the lead-up to the election, declaring, “I will put no doctrine of any church above the plain duties of the office and the sovereign authority of the law.” Comparing himself to John F. Kennedy, who faced similar questions about his faith as a Catholic during the presidential election of 1960, Romney acknowledged the issues surrounding the sovereign authority held by the Mormon prophet and president of the Church of Jesus Christ of Latter-day Saints....
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Blythe, Christopher James. "Introduction: Vernacular Religion and Mormon Apocalypticism." In Terrible Revolution, 1–11. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190080280.003.0001.

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This introduction explains the book’s basic arguments and methodology. The book examines the place of apocalypticism in the history of the Church of Jesus Christ of Latter-day Saints as a means of responding to what they perceived as persecution from the United States. It is particularly interested in how last days prophecies and visions have been told by those outside of church leadership. It defines the idea of apocalypticism and argues that Mormon Studies scholars have not sufficiently integrated their work with the field of lived or vernacular religion. This book seeks to remedy this neglect. A summary of each of the six chapters is provided.
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Esplin, Scott C. "The Mormon City in Decline." In Return to the City of Joseph, 12–30. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252042102.003.0002.

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This chapter examines the preparation for and eventual abandonment of Nauvoo, Illinois, by the Mormons following the 1844 death of Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints (Mormonism). It marks the failed attempts to sell properties by the faith’s new leader, Brigham Young, and the eventual resettlement of the city by a French communal society known as the Icarians. The chapter also traces the Icarian’s demise and the German farmers and vintners who next occupied Nauvoo, transforming it into a rural river village by occupying, repurposing, or removing remaining Mormon structures while remaking the city’s religious character.
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"“In the Style of an Independent Sovereign”." In Contingent Citizens, edited by Brent M. Rogers, 110–27. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501716737.003.0008.

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This chapter talks about municipal and territorial authorities that declared martial law within the United States, in which two occurrences involved members of the Church of Jesus Christ of Latter-day Saints in the 1840s and 1850s. It investigates Mormon cases that are set against the context of contemporaneous debates about martial law that illuminate antebellum power politics. It also analyzes the perception of Latter-day Saints and minority groups in general during the era of American political culture. The chapter discusses the duality of the rhetoric surrounding martial law, which elucidates a shifting American mindset that clung to the revolutionary-era ideology invested in a weak government. It describes the tensions among local, state, and federal governments that deal with martial law declarations and reveal the fragility of sovereignty in antebellum America.
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Riess, Jana. "The Continuity of Religious Belief." In The Next Mormons, 13–32. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190885205.003.0002.

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This chapter discusses how strong religious belief is among Mormon millennials and what factors may help to sustain that faith, including education, geography, and relationships. Mormon doctrine may seem to be a static thing, but its emphases have shifted measurably even since World War II. Certain themes became less emphasized while others gained ascendancy, especially the nuclear family as the unit of exaltation and Jesus Christ as the Savior of the world. Indeed, today's Mormons grew up in a church that was more overtly Christ-centered than at previous times in the history of the Latter-day Saints; it also had grown comfortable using the traditional nuclear family as its calling card to the world. The chapter then considers what Mormons think about God, Jesus Christ, the resurrection, and other topics by looking at various doctrines and beliefs.
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Pulido, Elisa Eastwood. "Bautista Embraces Mormonism, 1901–1910." In The Spiritual Evolution of Margarito Bautista, 44–61. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0004.

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This chapter examines Margarito Bautista’s 1901 conversion to The Church of Jesus Christ of Latter-day Saints in Central Mexico and his subsequent residency in the polygamous Mormon Colonies in northern Mexico from 1903 to 1910. It argues that in the first decade after his conversion, Bautista’s mirroring of Euro-American Mormon missionaries transformed him into a potent, if unpaid evangelizer and impressed upon him the idea that the development of Mexico and Mexicans was a religious duty that required self-sacrifice, community building, and the strict observance of difficult practices, i.e. polygamy. After his conversion, Bautista quickly rose through the ranks of the Mormon priesthood and began evangelizing other Mexicans, first on Mexico’s Central Plateau and later in the state of Chihuahua, where he witnessed first-hand the Mormon practice of gathering into homogenous communities, the practice of polygamy, and the ability of Mormon colonists to tame the wilderness.
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