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Journal articles on the topic 'Church of Jesus Christ of Latter-day Saints Mormons'

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Published: 4 June 2021

Last updated: 9 February 2022

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1

Scharp, Kristina M., and Aubrey L. Beck. "“Losing my religion”." Narrative Inquiry 27, no. 1 (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 Chu

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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 eva

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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 (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 themse

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Howsepian, A. A. "Are Mormons Theists?" Religious Studies 32, no. 3 (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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Flake, Kathleen. "Re-placing Memory: Latter-day Saint Use of Historical Monuments and Narrative in the Early Twentieth Century." Religion and American Culture: A Journal of Interpretation 13, no. 1 (2003): 69–109. http://dx.doi.org/10.1525/rac.2003.13.1.69.

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In the winter of 1905, leaders of The Church of Jesus Christ of Latter-day Saints (L.D.S. or the “Mormons”) departed Utah on two, seemingly disparate, missions to the east coast. One contingent went to defend their church at Senate hearings in Washington, D.C.; the other, to Vermont to dedicate a monument to church founder Joseph Smith. These forays into national politics and religious memory re-fashioned Latter-day Saint identity, as well as public perception of Mormonism, for the remainder of the twentieth Century They also illuminate one of the quotidian mysteries of religion: how it adapts

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Smith, Timothy B., and Richard N. Roberts. "Pkejudice and Racial Identity among White Latter-Day Saint College Students: An Exploratory Study." Psychological Reports 79, no. 3 (1996): 1025–26. http://dx.doi.org/10.2466/pr0.1996.79.3.1025.

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Previous research has documented increases in racial tolerance of members of the Church of Jesus Christ of Latter-Day Saints (Mormons or LDS). In the present study, 211 LDS college students held predominantly tolerant attitudes on racial identity which were similar to those of 78 non-LDS peers; however, the LDS subjects expressed more naivete, curiosity, and confusion regarding black people and black culture.

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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 (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,

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Phillips, Rick. "Rethinking the International Expansion of Mormonism." Nova Religio 10, no. 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 i

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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 (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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Hawley, George. "Attitudes toward Mormons and Voter Behavior in the 2012 Presidential Election." Politics and Religion 8, no. 1 (2015): 60–85. http://dx.doi.org/10.1017/s1755048315000048.

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AbstractPrior to the 2012 presidential election, some commentators speculated that Mitt Romney's status as a devout and active member of the Church of Jesus Christ of Latter-day Saints would undermine his presidential aspirations. Using the 2012 American National Election Survey, this study examines the relationship between attitudes toward Mormons and voter behavior in the United States in that election year. It finds that attitudes toward Mormons had a statistically-significant effect on turnout — though these effects differed according to party identification. It additionally finds that the

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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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Lundahl, Craig R. "A Nonscience Forerunner to Modern Near-Death Studies in America." OMEGA - Journal of Death and Dying 28, no. 1 (1994): 63–78. http://dx.doi.org/10.2190/6etm-wday-y33f-fn4n.

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This article presents information on a nonscience forerunner, The Church of Jesus Christ of Latter-day Saints, to both the work of the original psychical researchers and modern near-death studies. It examines Joseph Smith's early knowledge of the death experience and his teachings on death, five historical Mormon NDE accounts predating 1864 and two NDEs of young people in the late 1800s, other Mormon teachings on the death experience before 1886, and the Mormon sources of knowledge on the death experience and the NDE prior to scientific investigations. The study shows Bible passages and Mormon

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Anoszko, Sergiusz. "Calling and preparation for missionary service in the life of believers of the Church of Jesus Christ of Latter-day Saints (Mormons)." Annales Missiologici Posnanienses, no. 23 (January 5, 2019): 93–110. http://dx.doi.org/10.14746/amp.2018.23.6.

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Serving on a mission is almost an indispensable part of the image of the adherents of the Church of Jesus Christ of Latter-day Saints, commonly known as Mormons, quasi-Christian new religious movement. The next text attempts to analyse and take a closer look at the theme of calling and preparing for the ministry of being a missionary as an attribute of this Church that was founded by Joseph Smith. Starting from an upbringing in the family and social expectations of the Church’s members through education in the Missionary Training Center, we can follow the vocation path and the creative process

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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,

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Hatzenbuehler, Ronald L. "Dissent among Mormons in the 1980 Senatorial Election in Idaho." International Journal of Religion 1, no. 1 (2020): 9–22. http://dx.doi.org/10.33182/ijor.v1i1.980.

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The ecclesiastical organization of the Church of Jesus Christ of Latter-day Saints (Mormons; or LDS; or Saints) is rigidly hierarchical, extending downward from the President. An important exception to the Church’s top-down approach lies in the area of partisan politics, where the Church as an organization dons the mantle of political neutrality. This official stance notwithstanding, politics does intrude itself into Church affairs, especially in hotly contested elections. The 1980 senatorial election in Idaho severely tested the Church’s commitment to political non-involvement. Church leaders

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Chintaram, Marie Vinnarasi. "Mauritians and Latter-Day Saints: Multicultural Oral Histories of The Church of Jesus Christ of Latter-Day Saints within “The Rainbow Nation”." Religions 12, no. 8 (2021): 651. http://dx.doi.org/10.3390/rel12080651.

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The Church of Jesus Christ of Latter-day Saints emerged within the Mauritian landscape in the early 1980s after the arrival of foreign missionary work. With a population of Indian, African, Chinese, French heritage, and other mixed ethnicities, Mauritius celebrates multiculturalism, with many calling it the “rainbow nation”. Religiously, Hinduism dominates the scene on the island, followed by Christianity (with Catholicism as the majority); the small remainder of the population observes Islam or Buddhism. Although Mauritian society equally embraces people from these ethnic groups, it also has

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Hernandez, Daniel. "A Divine Rebellion: Indigenous Sacraments among Global “Lamanites”." Religions 12, no. 4 (2021): 280. http://dx.doi.org/10.3390/rel12040280.

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This essay engages with some of the experiences and metaphysics of Indigenous peoples who are members of The Church of Jesus Christ of Latter-day Saints (Mormonism/LDS/the Church) by responding to their structural construction as “Lamanites”. Lamanites have been interpreted within Mormonism to be ancestors of various global Indigenous peoples of the “Americas” and “Polynesia”. This essay reveals how contemporary Indigenous agency by presumed descendants of the Lamanites, who embrace both an Indigenous and a Mormon identity, shifts the cosmology of the Church. Interpretations of TheBook of Morm

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Vaschel, Tessa. "God (Sometimes) Loveth His Children." International Review of Qualitative Research 12, no. 2 (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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Ptaszek, Robert T. "The Church of Jesus Christ of Latter-Day Saints and Its Doctrine: A Philosophical Approach." Roczniki Filozoficzne 68, no. 1 (2020): 161–80. http://dx.doi.org/10.18290/rf20681-8.

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Kościół Jezusa Chrystusa świętych w dniach ostatnich i jego doktryna z perspektywy filozofii W artykule pokazuję, jak za pomocą realistycznej filozofii religii można dokonać wstępnej weryfikacji prawdziwościowych aspiracji doktryny konkretnej wspólnoty religijnej. Pierwszym elementem doktryny religijnej możliwym do filozoficznej oceny jest jej niesprzeczność. Dlatego w tekście rekonstruuję doktrynę konkretnego ruchu religijnego i pokazuję, jak na drodze filozoficznych analiz można wykazać, że nie spełnia ona tego kryterium. Jako przedmiot badań wybrałem główne elementy doktryny Kościoła

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Plüss, Caroline. "Chinese participation in the church of Jesus Christ of latter‐day saints (Mormons) in Hong Kong." Journal of Contemporary Religion 14, no. 1 (1999): 63–76. http://dx.doi.org/10.1080/13537909908580852.

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Gordon, Elizabeth Ellen, and William L. Gillespie. "The Culture of Obedience and the Politics of Stealth: Mormon Mobilization Against ERA and Same-Sex Marriage." Politics and Religion 5, no. 2 (2012): 343–66. http://dx.doi.org/10.1017/s1755048312000065.

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AbstractPolitical mobilization by the Church of Jesus Christ of Latter-Day Saints against ratification of the Equal Rights Amendment (ERA) was more widespread and important than most studies of the episode have acknowledged. Several decades later, the Church is again organized and active in opposing legal recognition of same-sex marriage. In this article, we explore why and how the Latter-Day Saints mobilized on these two issues. We argue that their mobilization can be understood through classic social movement theory, even though the Church is not an economic-based interest group. Furthermore

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Wiles, Lee. "Mormonism and the World Religions Discourse." Method & Theory in the Study of Religion 27, no. 1 (2015): 1–30. http://dx.doi.org/10.1163/15700682-12341265.

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This article examines the ways in which the status of Mormonism within academic comparative religion discourses is quite different from that which has evolved among Latter-day Saint leaders and within the burgeoning field of Mormon studies. Whereas Mormonism is a quasi-Christian New Religious Movement in most world religions textbooks and reference works, some scholars of Mormonism have advanced the expanding Church of Jesus Christ of Latter-day Saints into the position of world religion. In doing so, they have adopted the terminology of a broader taxonomy largely without regard for maintainin

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Gedicks, Frederick Mark. "Church Discipline and the Regulation of Membership in the Mormon Church." Ecclesiastical Law Journal 7, no. 32 (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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Bowman, Matthew. "Matthew Philip Gill and Joseph Smith: The Dynamics of Mormon Schism." Nova Religio 14, no. 3 (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 h

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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 (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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Stevenson, Russell W. "The Celestial City: “Mormonism” and American Identity in Post-Independence Nigeria." African Studies Review 63, no. 2 (2020): 304–30. http://dx.doi.org/10.1017/asr.2019.21.

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Abstract:This article uses the Church of Jesus Christ of Latter-day Saints in post-independence Nigeria to examine the transition from individuated agents of religious exchange to integration into global corporate religiosity. Early Latter-day Saint adherents saw Mormonism as a mechanism by which they could acquire access to monetary resources from a financially stable Western patronage, despite political animosity due to Mormonism's racist policies and sectional tumult during the Nigeria-Biafra war. Drawing on oral and archival records, this article highlights how Mormonism as an American-bas

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Bialecki, Jon. "Future-Day Saints: Abrahamic Astronomy, Anthropological Futures, and Speculative Religion." Religions 11, no. 11 (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

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Keddington, Roger K. "Caring for Members of the Church of Jesus Christ of Latter-Day Saints (Mormons) in the Emergency Department." Journal of Emergency Nursing 33, no. 3 (2007): 252–56. http://dx.doi.org/10.1016/j.jen.2007.04.001.

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Collins, William P. "Research Note: Mormonism or the Church of Jesus Christ of the Latter–day Saints." Journal of Baha’i Studies 3, no. 2 (1990): 57–62. http://dx.doi.org/10.31581/jbs-3.2.6(1990).

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Halford, Alison. "‘Come, Follow Me’, The Sacralising of the Home, and The Guardian of the Family: How Do European Women Negotiate the Domestic Space in the Church of Jesus Christ of Latter-Day Saints?" Religions 12, no. 5 (2021): 338. http://dx.doi.org/10.3390/rel12050338.

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In October 2018, the Prophet Russell M. Nelson informed members of the Church of Jesus Christ of Latter-day Saints that the Church teaching curriculum would shift focus away from lessons taught on Sunday. Instead, members were now asked to engage with ‘home-centred, church-supported’ religious instruction using the Church materials ‘Come, Follow Me’. In a religion where Church leaders still defend the idealised family structure of a stay-at-home mother and a father as the provider, the renewed emphasis on the domestic sphere as the site for Church teaching could also reinforce traditional Morm

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Sumerau, J. E., Ryan T. Cragun, and Trina Smith. "“Men never cry”: Teaching Mormon Manhood in the Church of Jesus Christ of Latter-day Saints." Sociological Focus 50, no. 3 (2017): 213–27. http://dx.doi.org/10.1080/00380237.2017.1283178.

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STANFORD, JOSEPH B., and KEN R. SMITH. "MARITAL FERTILITY AND INCOME: MODERATING EFFECTS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS RELIGION IN UTAH." Journal of Biosocial Science 45, no. 2 (2012): 239–48. http://dx.doi.org/10.1017/s002193201200065x.

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SummaryUtah has the highest total fertility of any state in the United States and also the highest proportion of population affiliated with the Church of Jesus Christ of Latter-day Saints (the LDS or Mormon Church). Data were used from the 1996 Utah Health Status Survey to investigate how annual household income, education and affiliation with the LDS Church affect fertility (children ever born) for married women in Utah. Younger age and higher education were negatively correlated with fertility in the sample as a whole and among non-LDS respondents. Income was negatively associated with ferti

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Kunz, Phillip R., and Yaw Oheneba-Sakyi. "Social Distance: A Study of Changing Views of Young Mormons toward Black Individuals." Psychological Reports 65, no. 1 (1989): 195–200. http://dx.doi.org/10.2466/pr0.1989.65.1.195.

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This study reports the changes of Bogardus Social Distance scores for beginning students at Brigham Young University from 1979 to 1989. A revelation was reported by the Church of Jesus Christ of Latter-Day Saints in 1978 which permitted black members to receive the Priesthood on an equal basis with whites. An earlier study reported an initial decrease in the social distance toward black members by the university students. This study was designed to ascertain whether that decrease was sustained over the 10-yr. period, or whether the initial decrease may have stemmed from the euphoria felt at th

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Rogers, Brent M. "A Digital Voice from the Dust: The Joseph Smith Papers at the Intersection of Public and Digital History1." Collections: A Journal for Museum and Archives Professionals 12, no. 4 (2016): 409–18. http://dx.doi.org/10.1177/155019061601200406.

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Like other documentary editing projects, the Joseph Smith Papers—an effort to produce a comprehensive edition of the papers of Joseph Smith, the founder of the Church of Jesus Christ of Latter-day Saints, more commonly known as Mormons—seeks to provide reliable access to “the authentic voice” of its eponymous historical figure in innovative ways. As a digital voice from the dust, the project makes Smith's words, character, and context accessible in the online representation of his papers in ways that forcefully illustrate the convergence of public and digital history. This article uses the Jos

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Bradley, Martha. "Cultural Configurations of Mormon Fundamentalist Polygamous Communities." Nova Religio 8, no. 1 (2004): 5–19. http://dx.doi.org/10.1525/nr.2004.8.1.5.

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““The Principle”” or plural marriage, as practiced by the Church of Jesus Christ of the Latter-day Saints (LDS Church) during the nineteenth century, evolved to encompass a culture of life practices, ideas and meanings for the fundamentalist Mormon polygamists who continue in the practice to the present day. For the modern-day polygamists, the culture that surrounds this doctrine includes a set of learned behaviors and strategies, symbols, and a compelling vision of an ideal community. This highly effective culture has helped plurality persist and grow in the intermountain western part of the

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Park, Benjamin E. "Joseph Smith's Kingdom of God: The Council of Fifty and the Mormon Challenge to American Democratic Politics." Church History 87, no. 4 (2018): 1029–55. http://dx.doi.org/10.1017/s000964071800238x.

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This article contextualizes the origins and development of Joseph Smith's secretive Council of Fifty, a clandestine assembly whose minutes were sequestered from public access since their creation in 1844 and were only made available in September 2016. Organized by Smith, the founding prophet of the Church of Jesus Christ of Latter-day Saints, only months before his death at the hands of a mob in June 1844, the council was destined to introduce a new form of world governance. Colloquially named the “Council of Fifty,” it blended democratic principles with theocratic rule. More than a significan

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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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Burroughs, Benjamin, and Gavin Feller. "Religious Memetics." Journal of Communication Inquiry 39, no. 4 (2015): 357–77. http://dx.doi.org/10.1177/0196859915603096.

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Recently leaders of the Church of Jesus Christ of Latter-day Saints (LDS/Mormon) faith have called upon members to “sweep the earth” with positive religious messages through social media. This digital moment in Mormonism exemplifies the interrelation and concomitant tension between everyday lived religion, technology, and religious institutions. While studies on digital religion have emphasized the push of participatory culture into everyday lived religion, this research on religious memes contributes to an emergent vein of digital religion scholarship focused on institutional authority. In ou

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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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Rajtar, M. "Mormons as Citizens of a Communist State: A Documentary History of the Church of Jesus Christ of Latter-day Saints in East Germany, 1945-1990." Journal of Church and State 54, no. 1 (2011): 152–54. http://dx.doi.org/10.1093/jcs/csr139.

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Walker, Paul. "Of Gardens and Prosperity." Worldviews 18, no. 1 (2014): 77–98. http://dx.doi.org/10.1163/15685357-01801002.

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Members of the Church of Jesus Christ of Latter-day Saints (LDS), like many other Christians, believe in the importance of human stewardship over the natural world; yet within LDS doctrine, hints of less hierarchical inclusiveness of non-human beings can be found. The interpretation of LDS doctrine relating to the Fall underlie the influences of two LDS presidents, Ezra Taft Benson and Spencer W. Kimball, whose contrasting ideas illustrate that connections among ecology, righteousness, and prosperity continue to be complicated by the progression of technology and globalization in contrast to t

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Elbakyan, Katerina. "Work and pray (Mormon's work ethic in teachings of the Presidents of their Church)." Ukrainian Religious Studies, no. 79 (August 30, 2016): 33–48. http://dx.doi.org/10.32420/2016.79.674.

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"I believe in the principle of faith and works, and that the Lord will more abundantly bless a man who realizes everything he prays, and not the one who only prays." These words belong to the President of The Church of Jesus Christ of Latter-day Saints Ezra Taft Benson.Economic and labor ethics is an important component of the moral foundations of society. The historical evolution of different modes of production, trade, exchange, etc. is deeply connected with the history of religions. All the national and world religions engaged not only in spiritual and moral issues, but also directly interf

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Kirk, Rachel W. "Spanish proficiency, cultural knowledge, and identity of Mormon returned missionaries." Spanish in Context 11, no. 1 (2014): 1–26. http://dx.doi.org/10.1075/sic.11.1.01kir.

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This article examines the linguistic skills, cultural knowledge, and assimilation of students who have completed a Spanish-language mission for The Church of Jesus Christ of Latter-day Saints, a population that attains a high level of fluency in a second language. The results of a written survey completed by 103 students who had served Spanish-language missions are described. These students’ linguistic strengths and weaknesses resemble those of heritage language learners, while their motivation and cultural understanding are more similar to those of traditional foreign language students. Altho

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Van Woerkom, Clayton. "“Hey there, Brian”: Voicing Mormon Cosmopolitanism in a College Apartment." Journal for Undergraduate Ethnography 11, no. 2 (2021): 56–75. http://dx.doi.org/10.15273/jue.v11i2.11040.

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In this paper, I discuss a humorous form of voicing called Brian Voice (BV) used by myself and my former roommates, all of whom are students at Brigham Young University and members of the Church of Jesus Christ of Latter-day Saints. Bringing the tools and methods of linguistic anthropology together with the anthropology of morality (especially ordinary ethics), I demonstrate the ways in which my roommates and I use this voicing to simultaneously inhabit the two seemingly contradictory identities of, on the one hand, a reverent Mormon and, on the other, a modern cosmopolitan. BV facilitates thi

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Palmer, Jason. "Be Careful, Ye Catholic: The Entanglement of Mormonism and Money in Peru." Religions 12, no. 4 (2021): 246. http://dx.doi.org/10.3390/rel12040246.

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Globalization is not only the feverish insistence that land’s superfluity is increasing exponentially, but it is also the willful ignorance of the reality underlying that illusion: Distance has not been annihilated. Distance, and the land it spans, is more important than ever. Globalization imagines away the land’s importance because of whom it imagines to be “of the land”. This entity, indigeneity, threatens to expose the lie upon which globalization is founded. According to many people of the land surrounding the mid-Andean city of Arequipa, Peru, globalization’s promise of unidirectional we

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Feller, Gavin. "Uncanny and Doubly Liminal: Social Media, Cross-Cultural Reentry, and lds/Mormon Missionary Religious Identity." Journal of Religion, Media and Digital Culture 7, no. 1 (2018): 7–28. http://dx.doi.org/10.1163/25888099-00701002.

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This study offers a theoretical perspective on the role of social media in the transition home for returning missionaries of The Church of Jesus Christ of Latter-day Saints (lds/Mormon). Despite a long tradition of strict lds institutional norms aimed at sheltering full-time church missionaries from outside media influences, missionaries are today increasingly encouraged to use social media sites in their proselytizing efforts. Through qualitative, in-depth interviews with recently returned lds missionaries, this study explores the role Facebook plays in facilitating the maintenance of mission

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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 (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

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Hansen, Lynne. "Second Language Research Forum Colloquia 2009." Language Teaching 44, no. 1 (2010): 115–17. http://dx.doi.org/10.1017/s0261444810000352.

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Presented at the Second Language Research Forum, Michigan State University, USA; 30 October 2009Recent years have brought increasing attention to studies of language acquisition in a country where the language is spoken, as opposed to formal language study in classrooms. Research on language learners in immersion contexts is important, as the question of whether study abroad is valuable is still somewhat controversial among researchers (DeKeyser 2007; Sunderman & Kroll 2009). In the introduction to a pioneering volume on language study abroad, Freed (1995, pp. 17–18) noted that a vital que

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Biddulph, Howard L. "Tolerance of the new faith: on the example of the Church of Jesus Christ of Latter-day Saints." Religious Freedom, no. 20 (March 7, 2017): 127–37. http://dx.doi.org/10.32420/rs.2017.20.876.

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This article briefly describes our personal observations on how religious faith, in particular the new Church of Jesus Christ of Latter-day Saints, the new Church of Jesus Christ of Latter-day Saints for Ukraine, sought and obtained a legally defined position in the Ukrainian state. The author of the article is an American member of the Church of Jesus Christ of Latter-day Saints. During the last year I live in Ukraine.

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Faulconer, James E. "Latter-Day Saint Liturgy: The Administration of the Body and Blood of Jesus." Religions 12, no. 6 (2021): 431. http://dx.doi.org/10.3390/rel12060431.

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Latter-day Saint (“Mormon”) liturgy opens its participants to a world undefined by a stark border between the transcendent and immanent, with an emphasis on embodiment and relationality. The formal rites of the temple, and in particular that part of the rite called “the endowment”, act as a frame that erases the immanent–transcendent border. Within that frame, the more informal liturgy of the weekly administration of the blood and body of Christ, known as “the sacrament”, transforms otherwise mundane acts of living into acts of worship that sanctify life as a whole. I take a phenomenological a

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