Relevant bibliographies by topics / Church of Jesus Christ of Latter-day Saints. First Presidency

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Academic literature on the topic 'Church of Jesus Christ of Latter-day Saints. First Presidency'

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Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Church of Jesus Christ of Latter-day Saints. First Presidency"

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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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Fylypovych, Liudmyla O., and Anatolii M. Kolodnyi. "Religious Freedom and the Church of Jesus Christ of Latter-day Saints: History and Logic of Relationship." Religious Freedom 1, no. 19 (August 30, 2016): 157–64. http://dx.doi.org/10.32420/rs.2016.19.1.958.

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In the process of studying the history of the Mormons, it becomes apparent that the emergence and functioning of this Church are closely linked with religious freedom.Reflecting on the historical connections between the Church and religious freedom, you seek to find what became the starting point for the special respect for the Mormons of the latter. The first thing that strikes the eye is the desire of the Mormons to have such a system, such laws that would provide the opportunity to freely profess their religious beliefs. For this, the ZHIHSOD suffered heavy losses - both physical, property, and moral. The pages of the history of the Church are full of tragic events, the suffering of people, the death of many of its followers. And all this is due to the lack of freedom of belief. As a result of the persecution, the Church and thousands of its members were forced to constantly migrate, to change their places and areas of activity. All this is described in sources, in fiction, in painting, cinema. Thousands of studies have been written that convincingly prove why the Mormons fought and will fight for freedom of religion, defend the right of people to follow their faith. This is more fully written by the authors of this article in his book "The Church of Jesus Christ of Latter-day Saints in its history and the present," printed in 2016.
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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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McOwen, Micah J. B. "An Earth used with Judgment, not to Excess: Distilling a Mormon Approach to Environmental Law." Journal of Law and Religion 23, no. 2 (2008): 673–723. http://dx.doi.org/10.1017/s074808140000240x.

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“[T]he fulness of the earth is yours, the beasts of the field and the fowls of the air … and the herb, and the good things which come of the earth … [a]nd it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion.”The Church of Jesus Christ of Latter-day Saints (the “Church”) is the great success story of American religion. Members of the Church (“Mormons”) now constitute more than five percent of the populations of Arizona, Hawaii, Nevada, and Wyoming, a far higher percentage of Idaho and Utah, and nearly two percent of the United States as a whole. Mormons fill five seats in the United States Senate (including the majority-leader chair) and about a dozen in the House. A Mormon recently completed a serious bid for the United States presidency. And their numbers are growing worldwide.
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Hall, B. W. "And The Last Shall Be First: The Church of Jesus Christ of Latter-day Saints in the Former East Germany." Journal of Church and State 42, no. 3 (June 1, 2000): 485–505. http://dx.doi.org/10.1093/jcs/42.3.485.

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Otterstrom, Samuel M., Brian E. Bunker, and Michael A. Farnsworth. "Development of the Genealogical FamilySearch Database and Expanding Its Use to Map and Measure Multiple Generations of American Migration." Genealogy 5, no. 1 (February 19, 2021): 16. http://dx.doi.org/10.3390/genealogy5010016.

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Genealogical research is full of opportunities for connecting generations. Millions of people pursue that purpose as they put together family trees that span hundreds of years. These data are valuable in linking people to the people of their past and in developing personal identities, and they can also be used in other ways. The purposes of this paper are to first give a short history of the development and practice of family history and genealogical research in the Church of Jesus Christ of Latter-day Saints, which has developed the FamilySearch website, and second, to show how genealogical data can illustrate forward generation migration flows across the United States by analyzing resulting patterns and statistics. For example, descendants of people born in several large cities exhibited distinct geographies of migration away from the cities of their forebears.
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Romanello, Brittany. "Not a Country or a Stereotype: Latina LDS Experiences of Ethnic Homogenization and Racial Tokenism in the American West." Religions 12, no. 5 (May 11, 2021): 333. http://dx.doi.org/10.3390/rel12050333.

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The Church of Jesus Christ of Latter-Day Saints (LDS), also called Mormonism, has experienced rapid changes in its US demographics due to an influx of Latinx membership. The most recent growth in the US church body has been within Spanish-speaking congregations, and many of these congregant members are first or 1.5-generation immigrant Latinas. Using ethnographic data from 27 interviews with immigrant members living in Utah, Nevada, and California, LDS Latinas reported that while US Anglo members did seem to appreciate certain aspects of their cultural customs or practices, they also reported frequently experiencing ethnic homogenization or racial tokenization within US Church spaces and with White family members. Our findings indicate that the contemporary LDS church, despite some progressive policy implementations within its doctrinal parameters, still struggles in its ever-globalizing state to prioritize exposing White US members to the cultural heterogeneity of non-White, global LDS identities and perspectives. Latina LDS experiences and their religious adjacency to Whiteness provide a useful lens by which researchers can better understand the ways in which ethnic identity, gender, legal status, and language create both opportunities and challenges for immigrant incorporation and inclusion within US religious spaces and add to the existing body of scholarship on migration and religion.
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Kühl, Karoline, and Elizabeth Peterson. "The Remains of the Danes: The Final Stages of Language Shift in Sanpete County, Utah." Journal of Language Contact 11, no. 2 (April 12, 2018): 208–32. http://dx.doi.org/10.1163/19552629-01102003.

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This article first presents an overview of the social and demographic phenomena specific to the language shift situation in Sanpete County, Utah, focusing on the biggest non-English-speaking group, the Danes. This overview includes the assimilation norms that were present in the community (including from the dominant religion, The Church of Jesus Christ of Latter-day Saints), social and geographical isolation, and related issues of identity and language maintenance. Using interdisciplinary methods under the rubric of sociocultural linguistic research, our analysis presents an overview of the state of Danish in today’s Sanpete County, then further divides the Danish linguistic elements into two main categories: overt and covert. The analysis of these items makes use of the notion of postvernacular language use, as well as highlighting the female and domestic-related networks of transmission. This study of the Danish-language situation in Sanpete County offers a glimpse of the final stages of complete language shift, revealing information about a rare and under-examined linguistic community within the American context.
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Eloise James, Olivia, Joyce Tan Yi Sean, and Mansour Amini. "Translation Strategies in the Chinese and Indonesian Translations of English Christmas Carols." Journal of Social Sciences Research, SPI6 (January 30, 2019): 1097–104. http://dx.doi.org/10.32861/jssr.spi6.1097.1104.

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This paper analyzed the translations of three English Christmas carols of Silent Night, Away In A Manger, and The First Noel, as the most popular carols that have been translated into many languages, adopted from the hymnal book by the Church of Jesus Christ of Latter-day Saints. The English versions were compared with their Chinese and Indonesian translations. The analysis was performed by classifying the stanzas individually based on Guerra (2012) fifteen translation strategies. Identification of equivalence as the most common strategy in the Chinese translation could be because of numerous “unnatural” English expressions in Chinese language and culture, whereas for the Indonesian translation, omission was the most common strategy, which helped to retain completeness, or the overall meaning of the stanzas, or completeness. Omission was also used to leave out redundant or insensible information throughout the translated carols in both languages and contributed to successful maintenance the original rhythm and rhyme in the translation of the three carols. Findings of this study could be further validated by analysing more Christmas carols in Chinese and Indonesian Languages, and other languages. Researchers could also look precisely into the cultural elements that could potentially affect this type of translation.
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Grow, Matthew J. "The Whore of Babylon and the Abomination of Abominations: Nineteenth-Century Catholic and Mormon Mutual Perceptions and Religious Identity." Church History 73, no. 1 (March 2004): 139–67. http://dx.doi.org/10.1017/s0009640700097869.

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In 1846, Oran Brownson, the older brother of the famed Catholic convert Orestes A. Brownson, penned a letter to his brother recounting a dream Orestes had shared with him much earlier. In the dream, Orestes, Oran, and a third brother, Daniel, were “traveling a road together.” “You first left the road then myself and it remains to be seen whether Daniel will turn out of the road (change his opinion),” Oran wrote. At approximately the same period in which Orestes converted to Catholicism “because no other church possessed proper authority,” Oran joined The Church of Jesus Christ of Latter-day Saints because he believed that “proper authority rests among the Mormons.” Indeed, in an era characterized by denominational proliferation, democratization, and competition, Catholic and Mormon claims to divine authority proved appealing to some Americans, like the Brownsons, wearied by the diversity and disunity of the Protestant world. Oran cautioned Orestes to not trust polemical literature against Mormonism, but to “get your information from friends and not enemies.” Orestes could have repeated the same warning about Catholicism, given the number and intensity of nineteenth-century attacks on both Catholics and Mormons. Leaving mainstream Christianity to join the most despised religions in nineteenth-century America, the Brownson brothers embarked on spiritual quests that few contemporary Americans would have understood, much less approved.
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Dissertations / Theses on the topic "Church of Jesus Christ of Latter-day Saints. First Presidency"

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Mangum, James I. "The Influence of the First World War on The Church of Jesus Christ of Latter-day Saints." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd1694.pdf.

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Farnes, Sherilyn. "Fact, Fiction and Family Tradition: The Life of Edward Partridge (1793-1840), The First Bishop of The Church of Jesus Christ of Latter-day Saints." BYU ScholarsArchive, 2009. https://scholarsarchive.byu.edu/etd/2302.

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Edward Partridge (1793-1840) became the first bishop of The Church of Jesus Christ of Latter-day Saints in 1831, two months after joining the church. He served in this capacity until his death in 1840. The first chapter examines his preparation for his role as bishop. Having no precedent to follow, he drew extensively upon his background and experiences in civic leadership, business management, and property ownership in order to succeed in his assignment. Partridge moved to Missouri in 1831 at the forefront of Mormon settlement in the state, where on behalf of the church he ultimately purchased hundreds of acres, which he then distributed to the gathering saints as part of the law of consecration. In addition, he prepared consecration affidavits and oversaw each family's contributions and stewardships. The second chapter examines Partridge's ability to succeed in his assignment, and the tensions that he felt between seeing the vision of Zion and administering the practical details. Forty years after his death, his children began to write extensively about their father. The third chapter of this thesis examines their writings, focusing on how their memories of their father illuminate their own lives as well as their father's. The final chapter finds that the three published descendants' modern attempts to chronicle the life of Edward Partridge each fall short in at least one of the following: the field of history, literature, or a faithful representation of his life.
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Jorgensen, Lynne Watkins. "The First London Mormons: 1840-1845: "What Am I and My Brethren Here For?"." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTGM,19184.

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Heward, Maclane Elon. "The First Mission of the Twelve Apostles: 1835." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3478.

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The Quorum of the Twelve Apostles for the Church of Jesus Christ of Latter-day Saints is an administrative and ecclesiastical quorum. The Church, first organized in 1830, did not organize the Quorum of Twelve Apostles until 1835. When it was organized, Joseph Smith outlined the quorum's responsibilities through revelation. The Twelve were assigned two unique and specific responsibilities: to take the gospel to the nations of the earth and to form a traveling high council for the regulating of the Church outside of its stakes. The first opportunity for the Twelve to fulfill their responsibilities was in May 1835 when they were assigned to travel to the eastern United States and southern Canada. There they both preached the gospel and regulated the branches of the Church. This mission represents not only the first time the Apostles fulfilled their assigned responsibilities but the only time that they filled their responsibilities as an entire quorum. It is surprising that more secondary literature on this mission is not available. This thesis seeks to commence an academic conversation regarding this mission and its impact both on the quorum's development and on the Church in its outlying areas. Chapter 1 details the preparation of the individual members of the Twelve to fulfill this mission. It discusses the preparation of the Twelve prior to their call to the apostleship. It also discusses the training that took place between their call and the commencement of this mission. As an administrative body for the membership of the Church, the Twelve spent the majority of their time on this mission with the members of the Church. Chapter 2 identifies the unique purpose of the Twelve on this mission and how that purpose was fulfilled. Joseph Smith originally laid out the geographic framework for this mission, which sent the Twelve into Canada and throughout much of the northeastern United States. Chapter 3 identifies the locations of the Twelve based on available records and seeks to provide an answer to how the Twelve decided which areas to preach in. Many individuals were baptized during this five-month mission. Chapter 4 identifies what the Twelve taught and the sources that they used. It also discusses the reaction of the people they taught. The concluding chapter summarizes the thesis and identifies areas for further research.
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Books on the topic "Church of Jesus Christ of Latter-day Saints. First Presidency"

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Dollahite, David C., Alan J. Hawkins, and Thomas Draper. Successful marriages and families: Proclamation principles and research perspectives. [Provo, Utah]: School of Family Life, Brigham Young University, 2011.

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C, Evans R. Autobiography of Elder R.C. Evans, one of the first presidency of the Reorganized Church of Jesus Christ of Latter Day Saints. London, Ont: Advertiser Print, 1995.

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Harston, McPhie Leslie, ed. My first story of the latter-day prophets. Salt Lake City, Utah: Deseret Book, 2010.

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Buck, Deanna Draper. My first book of the latter-day prophets. Salt Lake City, Utah: Deseret Book, 2011.

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1956-, Quinn Drew Barton, ed. Sarah McDonald: "bishop of the First Ward". Salt Lake City, Utah: Aspen Books, 1993.

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author, Yates Paulette Preston, ed. Courtships of the prophets: From childhood sweethearts to love at first sight. American Fork, Utah: Covenant Communications, Inc., 2015.

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Buck, Deanna Draper. My first Articles of faith book. Salt Lake City, Utah: Deseret Book Co., 2000.

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Gentle monarch: The presidency of Israel A. Smith. Independence, Mo: Herald Pub. House, 1991.

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First Day (Yearbook Trilogy, Book 2). Salt Lake City, Utah: Deseret Book, 2007.

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Nothing more heroic: The compelling story of the First Latter-day Saint Missionaries in India. Salt Lake City, Utah: Deseret Book Co., 1999.

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Book chapters on the topic "Church of Jesus Christ of Latter-day Saints. First Presidency"

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Harper, Steven C. "The Joseph (F.) Smith Story." In First Vision, 127–40. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199329472.003.0019.

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Following the death of Lorenzo Snow in 1901, Joseph F. Smith was next in the line of prophetic successors. Joseph F. became the prophet and president of The Church of Jesus Christ of Latter-day Saints in autumn. He ramped up efforts to commemorate Joseph Smith’s birthday and especially to rehearse his first vision. In the turn-of-the-century crisis that threatened to undermine Mormonism, Joseph F. Smith’s selection, relation, and repetition of the story of his uncle’s first vision helped the saints navigate their way to a new narrative, one in which plural marriage could be relinquished without eroding the saints’ faith in revelations received by their prophets past or present.
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Pulido, Elisa Eastwood. "The Third Convention, April 21, 1936." In The Spiritual Evolution of Margarito Bautista, 159–81. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0009.

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This chapter discusses Bautista’s 1936 involvement in the Third Convention, a grassroots movement of Mexican Mormons who petitioned the First Presidency of the Church of Jesus Christ of Latter-day Saints for the appointment of an ethnically Mexican mission president. The author argues that Bautista fomented the rebellion in association with Mexican Mormons who had served as Zapatista soldiers in the Mexican Revolution and whose ideology had been influenced by agrarian anarchism, nationalism, and indigeneity. The chapter follows the formation of the Third Convention, the efforts of the mainstream Church to halt the movement, the excommunication of Conventionist leaders, and Bautista’s expulsion from the Third Convention when his pursuit of polygamous wives became known. By 1937 Bautista had lost his friends and his spiritual community. His lack of community catapulted him into a new religious role, that of religious entrepreneur. Bautista began to proselytize his own independent following.
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Pulido, Elisa Eastwood. "North of the U.S.-Mexico Border." In The Spiritual Evolution of Margarito Bautista, 62–83. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0005.

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This chapter examines Bautista’s U.S. residency (1910 to 1922) and its influence on his spiritual trajectory. It argues that during his first twelve years in the United States, Bautista experienced a decade of unprecedented personal growth and opportunity, which probably led him to expect a lifetime of increasing responsibility as a Mexican member of the Church of Jesus Christ of Latter-day Saints. Bautista crossed the border a month before the Mexican Revolution began. He settled first in Mesa, Arizona, but moved to Utah in 1913 where he helped found the first Spanish-speaking branch of the Mormon Church in Salt Lake City. Though initially a gardener on Temple Square, Bautista became president of his congregation and the Lamanite Genealogical Society, mastered temple rituals and Mormon doctrine, published an article, and spoke to audiences about his experiences as a Mexican Mormon.
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Esplin, Scott C. "Latter-day Saint Re-Interest in Nauvoo." In Return to the City of Joseph, 50–75. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252042102.003.0004.

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While the Reorganized Church of Jesus Christ of Latter Day Saints utilized the Smith family properties in Nauvoo, Illinois, their religious siblings in the American West, The Church of Jesus Christ of Latter-day Saints (Mormonism), maintained a fascination of their own with their former home. This chapter examines the Mormons’ slow return to the area in the early twentieth century, first as visitors to familial sites and later through the acquisition of significant properties, including the nearby Carthage Jail and the Nauvoo temple lot. It examines initial forays into commemoration, including cooperation with the Reorganized Church in the building of a memorial, but the conflict that eventually ensued over rival interpretations, especially as rumors circulated regarding the reconstruction of Nauvoo’s temple.
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Givens, Terryl. "Practice." In Mormonism (or the Church of Jesus Christ of Latter-Day Saints). Oxford University Press, 2020. http://dx.doi.org/10.1093/wentk/9780190885083.003.0007.

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Why did Latter-day Saints practice communalism? From a variety of secular and religious motivations, in the nineteenth century many individuals experimented with communalist societies—Latter-day Saints included. Some Christians looked to the book of Acts for authorization and inspiration, for Luke describes the first Christians...
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Harper, Steven C. "I Did Not Know." In First Vision, 239–46. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199329472.003.0028.

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At the turn of the twenty-first century church leaders and educators took for granted that Latter-day Saints shared the memory of Smith’s vision as their origin story and that it would automatically be transmitted to the next generation. Internet-empowered selectors and relaters disrupted that memory, however, leading many to question both the vision and whether they could trust the church regarding it and other points of history. Though slow to respond to the information age, The Church of Jesus Christ of Latter-day Saints remained the most powerful selector and relater of memory elements, and began introducing diverse and effective means of complexifying and solidifying a shared memory of Smith’s first vision.
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Harper, Steven C. "Introduction." In First Vision, 1–6. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199329472.003.0001.

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Joseph Smith (1805–44), founder of The Church of Jesus Christ of Latter-day Saints, or Mormonism, remembered that his first audible prayer, uttered in the woods near his parents’ home in western New York State, resulted in a vision of heavenly beings who forgave him and told him Christianity had gone astray. Scholars debate the multiple memories Smith recorded of this event, arguing about which is accurate. Latter-day Saints, meanwhile, have just begun, historically speaking, to awaken to the fact that there are multiple memories and to wrestle with the implications. Until now, no one has brought memory studies to bear on the origins of the church. This book is the first to trace the history of Joseph Smith’s memories.
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Harper, Steven C. "Gone Are the Days." In First Vision, 247–58. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199329472.003.0029.

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Richard Bushman’s 2005 biography of Joseph Smith incorporated the findings of the New Mormon history. Bushman saw changes over time in Smith’s vision accounts and granted the critics that point, just not their interpretation that it meant Smith did not experience what he claimed. Bushman did not question whether Smith told the truth about his vision, only what truth he told he time he recorded it. Bushman’s Joseph Smith is therefore not the deceived or deceiving one of Fawn Brodie or Wesley Walters, but neither is he the simplified teenage prophet of the movies and manuals. Though initially barred from use in LDS religious education curriculum, provided the standard interpretation of Smith’s first vision adopted by The Church of Jesus Christ of Latter-day Saints by 2018. This was most evident in “First Vision Accounts” and Saints: The Standard of Truth, volume 1—products espoused and promoted by LDS leaders.
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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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"“Some Little Necromancy”." In Contingent Citizens, edited by Adam Jortner, 17–28. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501716737.003.0002.

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This chapter looks into the Church of Jesus Christ of Latter-day Saints that was labeled “Salem Witchcraftism,” “hocus pocus,” and “superstition” in its first decade. It analyzes the political dissent against Mormonism, which shared an antipathy with anti-Shakerism that purported superstition and magic. It also mentions Ann Lee, the Shaker founder, who was referred to as a “fortune teller” and Joseph Smith Jr. who was branded as “very expert in the arts of necromancy.” The chapter explores the propensity of critics to accuse Mormons of superstition and magical practice and associate that accusation with an enmity toward republicanism. It talks about the so-called alternative religions of the early republic routinely faced charges of being both superstitious and dangerous to democracy.
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