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Relevant bibliographies by topics / Church of Jesus Christ of Latter-day Saints – History – 20th century / Journal articles

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Journal articles on the topic 'Church of Jesus Christ of Latter-day Saints – History – 20th century'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

Žarskienė, Rūta. "The Sound of Trumpet will Stir the World and Raise the Dead: Prayers Accompanied by Brass Instruments in the Folk Piety Tradition." Tautosakos darbai 55 (June 25, 2018): 177–97. http://dx.doi.org/10.51554/td.2018.28504.

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The article focuses on a phenomenon that has so far evaded scholarly attention and research. Apparently, in Samogitia, where brass instruments still play at traditional Catholic or even Lutheran funerals and death anniversaries, participate in the Easter morning processions and the Catholic Church feasts (Lith. atlaidai), yet another practice of folk piety involving brass instruments is thriving: i.e. prayers at the graveside in summer time, during Catholic Church feasts and All Souls’ Day (more frequently still, All Saints’ Day). During her fieldwork of 2013–2017 in various parts of Mažeikiai

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2

King, Lynna Christabel. "The Indian Student Placement Program: An Assessment of Mormon Theology and Church of Jesus Christ of Latter-day Saints Contribution to 20th Century Indigenous Child Removal Trends." Language, Education and Culture Research 4, no. 1 (2024): p1. http://dx.doi.org/10.22158/lecr.v4n1p1.

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This paper examines the 20th-century Indigenous child removal trends in the United States with a specific focus on Mormon involvement and influence. Due to the important role Native Americans played in Mormon prophecy, the Church of Jesus Christ of Latter-day Saints created programs that aimed to academically and spiritually educate Native youth. More specifically, programs such as the Indian Student Placement Program (ISPP) housed Native children with predominantly Mormon families during the school year from 1954 to 1996. However, shifts in Church leadership and attitude throughout this perio

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3

O’Brien, David M. "Minorities and Religious Freedom in the United States." Tocqueville Review 24, no. 1 (2003): 53–76. http://dx.doi.org/10.3138/ttr.24.1.53.

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The modem libertarian conception of religious freedom did not emerge in the United States until the early twentieth century. It was the result of the straggles of religious minorities like the Church of Jesus Christ of Latter Day Saints (Mormons), the Jehovah’s Witnesses, Orthodox Jews, the Church of the Lukumi Babalu Aye, among others. It took decades and a series of (not always successful) lawsuits to persuade the Supreme Court and the country of the value of protecting individuals’ free exercise of religion.

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4

Spencer, Joseph M. "A Moderate Millenarianism: Apocalypticism in the Church of Jesus Christ of Latter-Day Saints." Religions 10, no. 5 (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

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5

Johnson, Janiece, and Quincy D. Newell. "“Not Only to the Gentiles, but Also to the African”: Samuel Chambers and Scripture." Church History 92, no. 2 (2023): 357–81. http://dx.doi.org/10.1017/s0009640723001439.

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AbstractAround a hundred Black people joined the Church of Jesus Christ of Latter-day Saints (the LDS Church) in the nineteenth century. From 1873 to 1876, a clerk created one of the most extensive records of an early Black Latter-day Saint when he wrote down Samuel Chambers's religious testimonies given in deacons quorum meetings. Though these records have been known to the academic community for decades, this article represents the first scholarly analysis of them. We argue that Chambers used LDS scriptural language and the authority of his own experience to clear a place rhetorically for hi

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6

Phillips, Rick, and Ryan Cragun. "Contemporary Mormon Religiosity and the Legacy of “Gathering”." Nova Religio 16, no. 3 (2013): 77–94. http://dx.doi.org/10.1525/nr.2013.16.3.77.

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The Church of Jesus Christ of Latter-day Saints—the LDS, or Mormon church—has dominated the state of Utah both culturally and politically since joining the Union in 1896. Scholars note that LDS majorities in Utah and other parts of the Intermountain West foster a religious subculture that has promoted higher levels of Mormon church attendance and member retention than in other parts of the nation. However, after rising throughout most of the twentieth century, the percentage of Utah's population belonging to the church began declining in 1989. Some sources assert Utah is now less Mormon than a

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7

Ledvinka, Georgina. "Vampires and Werewolves: Rewriting Religious and Racial Stereotyping in Stephenie Meyer's Twilight Series." International Research in Children's Literature 5, no. 2 (2012): 195–211. http://dx.doi.org/10.3366/ircl.2012.0063.

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Stephenie Meyer's Twilight series (2005–8) demonstrates a strong connection with the theology, cultural practices and history of The Church of Jesus Christ of Latter-day Saints (LDS), of which Meyer is an active member. One of the strongest ways in which this connection is demonstrated is through characterisation: specifically, by featuring vampires and werewolves as prominent supernatural characters in the text. Twilight employs vampires as a metaphor for the LDS Church. By eschewing literature's traditional association of vampires with subversive acts, especially subversive sexuality, and re

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8

Bullock, Nerida. "Tar & Feathers: Agnotology, Dissent, and Queer Mormon Polygamy." International Journal of Religion 1, no. 1 (2020): 135–49. http://dx.doi.org/10.33182/ijor.v1i1.1104.

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In 2014 the Church of Jesus Christ of Latter-day Saints (LDS Church) updated their official website to include information about the polygamy/polyandry practiced by Joseph Smith, their founder and prophet, and his many wives. The admission by the LDS Church reconciles the tension between information that had become readily available online since the 1990s and church-sanctioned narratives that obscured Smith’s polygamy while concurrently focusing on the polygyny of Brigham Young, Smith’s successor. This paper entwines queer theory with Robert Proctor’s concept of agnotology—a term used to descr

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9

Howlett, David J. "Why Denominations Can Climb Hills: RLDS Conversions in Highland Tribal India and Midwestern America, 1964–2000." Church History 89, no. 3 (2020): 633–58. http://dx.doi.org/10.1017/s000964072000133x.

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Based on oral history interviews and archival sources, this essay analyzes the religious affiliation between Sora villagers in the highlands of eastern India with Reorganized Church of Jesus Christ of Latter Day Saints (RLDS) members in the American Midwest. The relationship between these distinct groups transposed a pattern of interactions between highlands and lowlands in upland Asia to a new globalized space in the late twentieth century. Conceiving of “conversion” as a broad analytic trope to discuss various individual, group, and organizational transformations, this essay argues that “con

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10

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 (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 Sa

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11

Prilutskiy, V. V. "JAMES STRANG (1813–1856) AND THE «MORMON KINGDOM» ON THE GREAT LAKES IN THE MIDDLE OF THE XIX-TH CENTURY." Vestnik Bryanskogo gosudarstvennogo universiteta 08, no. 03 (2024): 84–90. http://dx.doi.org/10.22281/2413-9912-2024-08-03-84-90.

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The article examines the activities of James Jesse Strang (1813-1856), the self-proclaimed prophet of the «Latter-day Saints», the leader of one of the major movements in early Mormonism, and his followers – the Strangites. A unique religious and socio-political phenomenon: the proclamation of the monarchy in the United States remains practically unexplored in Russian historiography. This article helps fill the gap. The analysis of information about the religious movement of the Strangites, its origin, features, main ideas, major milestones of history contained in Mormon documents, materials o

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12

Hjorthén, Adam. "Reframing the History of American Genealogy: On the Paradigm of Democratization and the Capitalization of Longing." Genealogy 6, no. 1 (2022): 21. http://dx.doi.org/10.3390/genealogy6010021.

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Genealogy is one of the most popular sociocultural pursuits in modern U.S. history. During recent decades, scholars of the history of American genealogy and family history have forwarded an argument that its development since the 19th century is characterized by “democratization”. Surveying the scholarship, this article critically examines what that argument really means, what it unveils about historical change, and what it does not adequately recognize. The article argues that “democratization” is inadequate for making precise explanations about historical causes, causalities, and consequence

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13

Prilutskiy, V. V. "THE FIRST INFORMATION ABOUT MORMONS IN THE RUSSIAN PERIODICALS (1850–1857)." Vestnik Bryanskogo gosudarstvennogo universiteta 08, no. 01 (2024): 77–83. http://dx.doi.org/10.22281/2413-9912-2024-08-01-77-83.

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The article examines the first information about the Mormons (the Church of Jesus Christ of Latter-day Saints) in Russia, contained in messages, notes and articles in the periodical press (1850–1857). The unique phenomenon of the Mormons and their successful development of vast territories in the Great Salt Lake and Rocky Mountains attracted the attention of contemporaries not only in the United States, but also in other countries. An analysis of information about the religious organization, its features, main ideas, emergence, history and prospects contained in the Russian periodicals was car

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14

Oman, Nathan B. "“ESTABLISHED AGREEABLE TO THE LAWS OF OUR COUNTRY”: MORMONISM, CHURCH CORPORATIONS, AND THE LONG LEGACY OF AMERICA'S FIRST DISESTABLISHMENT." Journal of Law and Religion, August 6, 2021, 1–28. http://dx.doi.org/10.1017/jlr.2021.29.

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Abstract This article provides the first history of the Church of Jesus Christ of Latter-day Saints as a legal entity. It makes two contributions. First, this history recasts the story of the so-called first disestablishment, revealing that it was longer and more contentious than is often assumed. Disestablishment produced a body of corporate law encoded with strong theological assumptions. Because corporate law was the primary mechanism for regulating churches, this created problems for groups like Roman Catholics and Latter-day Saints who did not share the law's theological commitments. Far

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15

Howlett, David, and Nancy Ross. "Creating a Feminist Religious Counterpublic: RLDS Feminists and Women's Ordination Advocacy in America, 1970–1985." Religion and American Culture, December 7, 2023, 1–28. http://dx.doi.org/10.1017/rac.2023.14.

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ABSTRACT The 1970s witnessed an efflorescence of religious feminism in the Reorganized Church of Jesus Christ of Latter Day Saints, particularly around the issue of women's ordination. We pose a model for understanding this development—the formation of publics/counterpublics—and explore how it illuminates our case study. Drawing upon oral history interviews and archival sources, we document how RLDS women created independent publications, grassroots consciousness-raising groups, feminist classes and conferences, and Women-Church–inspired worship to reimagine priesthood within their church. We

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16

Van Wyk, H. F. "Verlossing: van Pelagius tot Joseph Smith." In die Skriflig/In Luce Verbi 44, no. 2 (2010). http://dx.doi.org/10.4102/ids.v44i2.156.

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Salvation: from Pelagius to Joseph Smith Every Christian church believes that she is a true church and proclaims that man can be saved and has eternal life. This dogma of salvation is usually based on the Bible as the Word of God. Mormons claim that Joseph Smith, founder and first president of the Church of Jesus Christ of Latter Day Saints, received a divine message to restore the church that Jesus had started. In studying the plan of salvation the Mormons proclaim it is quite clear that that way of salvation was not restored in their church, but that it followed a pattern of false doctrine t

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17

Marina, Toumpouri. "Monastery of Our Lady of Saydnaya." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573971.

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The Monastery dedicated to Virgin Mary, the mother of Jesus Christ, is situated 30 km to the north of the city of Damascus in Syria, in the mountains that overlook the city of Saydnaya. It belongs to the Greek Orthodox Patriarchate of Antioch and it operates as a female monastery. It possessed the famous icon of the Virgin of Saydnaya, also known as the Shaghoura (meaning "the renowned" or "the illustrious" in Syriac), attributed to the hand of Saint Luke the Evangelist. It is believed that the convent was founded by the Byzantine emperor Justinian in 547, following two visions he has had of t

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18

Nolan, Huw, Jenny Wise, and Lesley McLean. "The Clothes Maketh the Cult." M/C Journal 26, no. 1 (2023). http://dx.doi.org/10.5204/mcj.2971.

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Introduction Many people interpret the word ‘cult’ through specific connotations, including, but not limited to, a community of like-minded people on the edge of civilization, often led by a charismatic leader, with beliefs that are ‘other’ to societal ‘norms’. Cults are often perceived as deviant, regularly incorporating elements of crime, especially physical and sexual violence. The adoption by some cults of a special uniform or dress code has been readily picked up by popular culture and has become a key ‘defining’ characteristic of the nature of a cult. In this article, we use the semiotic

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