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

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Published: 4 June 2021

Last updated: 1 February 2022

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1

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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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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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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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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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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Gau, Justin, and Ruth Arlow. "Gallagher v Church of Jesus Christ of Latter-day Saints." Ecclesiastical Law Journal 9, no. 2 (2007): 241–42. http://dx.doi.org/10.1017/s0956618x07000567.

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Gau, Justin, Ruth Arlow, and Will Adam. "Gallagher v Church of Jesus Christ of Latter-day Saints." Ecclesiastical Law Journal 11, no. 1 (2008): 125–26. http://dx.doi.org/10.1017/s0956618x09001860.

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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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Biddulph, Howard L., and Laurel C. Biddulph. "Toleration of new Faith in Ukraine: a Study of the Churh of Jesus Christ of Latter-day Saints." Religious Freedom 1, no. 19 (2016): 77–85. http://dx.doi.org/10.32420/rs.2016.19.1.929.

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This study briefly presents our personal observations of how a religious faith new to Ukraine has sought and obtained legitimate standing in the Ukrainian state. We are both American members of that faith—The Church of Jesus Christ of Latter-day Saints (LDS Church) - who now reside in Ukraine.

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Sandberg, Russell. "Underrating Human Rights: Gallagher v Church of Jesus Christ of Latter-day Saints." Ecclesiastical Law Journal 11, no. 1 (2008): 75–80. http://dx.doi.org/10.1017/s0956618x09001677.

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The Human Rights Act 1998 has led to an increase in domestic litigation concerning Article 9 of the European Convention on Human Rights (ECHR). Most such cases have been unsuccessful, particularly at higher level. Moreover, such claims have increasingly failed due to lack of interference under Article 9(1) rather than on grounds of justification under Article 9(2). This has meant that litigants in religious dress cases are now arguing anything but Article 9: the most recent case, concerning the wearing of the Sikh Kara in Aberdare, was successful because, while the school saw the issue as one

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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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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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Beaman, Lori G. "Church, State and the Legal Interpretation of Polygamy in Canada." Nova Religio 8, no. 1 (2004): 20–38. http://dx.doi.org/10.1525/nr.2004.8.1.20.

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Using the Church of Jesus Christ of Latter-day Saints in Canada as an example, I argue that religious minorities who are deemed to be harmful to society are controlled through law, either directly by legislation, through judicial application of legislation, or, more insidiously, through the discursive practices of government agents such as immigration officials. Both the legal controls imposed and the types of resistance or compliance offered by religious minorities shift and change over time. Definitions of religious freedom also shift and change over time. While the primary focus of this art

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Limb, Gordon, David Hodge, and Richard Alboroto. "Utilizing Brief Spiritual Assessments with Clients who belong to the Church of Jesus Christ of Latter-day Saints:." Social Work & Christianity 47, no. 4 (2020): 30–44. http://dx.doi.org/10.34043/swc.v47i3.145.

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In recent years social work has increasingly focused on spirituality and religion as key elements of cultural competency. The Joint Commission—the nation's largest health care accrediting organization—as well as many other accrediting bodies require spiritual assessments in hospitals and many other mental health settings. Consequently, specific intervention strategies have been fostered in order to provide the most appropriate interventions for religious clients. The Church of Jesus Christ of Latter-day Saints is the fourth largest and one of the faster growing churches in the United States. 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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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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Goodman, Nathan P., and Roberta Q. Herzberg. "Gifts as governance: Church Welfare and the Samaritan's dilemma." Journal of Institutional Economics 16, no. 5 (2019): 703–14. http://dx.doi.org/10.1017/s174413741900047x.

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AbstractHow do gifts relate to formal and informal institutions? Giving gifts, especially in the form of anti-poverty aid, opens the givers to a serious social dilemma: the Samaritan's dilemma. We explain how the Church of Jesus Christ of Latter-day Saints uses a mixture of formal and informal governance to provide sustainable social welfare programs that avoid this dilemma. These institutions not only govern aid arrangements, but also provide governance across the entire Church community, encouraging religious adherence and broad-based participation.

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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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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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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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Nielsen, Michael. "Opinions regarding Polygamy among LDS Church Members: Demographic Predictors." Archive for the Psychology of Religion 31, no. 2 (2009): 261–70. http://dx.doi.org/10.1163/157361209x427788.

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People's opinions toward polygamy were examined in a study of 1369 adults who were current or former members of the Church of Jesus Christ of Latter-day Saints. Questions addressed several areas: polygamy and the law, respondents’ perceptions of polygamous women, the potential link between legalizing gay marriage and legalizing polygamy, polygamists’ reliance on social welfare programs, and the ability of teens raised in polygamy to leave that lifestyle. Consistent with the contact hypothesis, multiple regression analyses showed that people who knew a polygamist held more favorable opinions of

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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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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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de Diego Cordero, Rocío, and Bárbara Badanta Romero. "Health Impacts of Religious Practices and Beliefs Associated with The Church of Jesus Christ of Latter-Day Saints." Journal of Religion and Health 56, no. 4 (2017): 1371–80. http://dx.doi.org/10.1007/s10943-016-0348-y.

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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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Sumerau, J. E., and R. T. Cragun. "The Hallmarks of Righteous Women: Gendered Background Expectations in The Church of Jesus Christ of Latter-Day Saints." Sociology of Religion 76, no. 1 (2014): 49–71. http://dx.doi.org/10.1093/socrel/sru040.

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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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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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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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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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Olsen, Daniel H., and Scott C. Esplin. "The Role of Religious Leaders in Religious Heritage Tourism Development: The Case of the Church of Jesus Christ of Latter-Day Saints." Religions 11, no. 5 (2020): 256. http://dx.doi.org/10.3390/rel11050256.

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For centuries, people have traveled to sacred sites for multiple reasons, ranging from the performance of religious rituals to curiosity. As the numbers of visitors to religious heritage sites have increased, so has the integration of religious heritage into tourism supply offerings. There is a growing research agenda focusing on the growth and management of this tourism niche market. However, little research has focused on the role that religious institutions and leadership play in the development of religious heritage tourism. The purpose of this paper is to examine the role of religious lea

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Hepworth, Joseph T. "A Causal Analysis of Missionary and Membership Growth in the Church of Jesus Christ of Latter-Day Saints (1830-1995)." Journal for the Scientific Study of Religion 38, no. 1 (1999): 59. http://dx.doi.org/10.2307/1387584.

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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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Brubaker, Pamela, Kris Boyle, and David Stephan. "The Shared Cultural Experience: A Comparison of Religious Memes Created by The Church of Jesus Christ of Latter-day Saints, Religious Media, and Church Members." Journal of Media and Religion 16, no. 2 (2017): 67–79. http://dx.doi.org/10.1080/15348423.2017.1311127.

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Lofthouse, Jordan K., and Virgil Henry Storr. "Institutions, the social capital structure, and multilevel marketing companies." Journal of Institutional Economics 17, no. 1 (2020): 53–70. http://dx.doi.org/10.1017/s1744137420000284.

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AbstractIn multilevel marketing companies (MLMs), member-distributors earn income from selling products and recruiting new members. Successful MLMs require a social capital structure where members can access and mobilize both strong and weak social ties. Utah has a disproportionate share of MLM companies located in the state and a disproportionate number of MLM participants. We argue that Utah's dominant religious institutions have led to the emergence of a social capital structure, making MLMs particularly viable. Utah is the most religiously homogeneous state; roughly half its population ide

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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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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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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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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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Gren, Lisa H., Brooke Taylor, and Joseph L. Lyon. "Childhood Asthma Utilization Rates in a Nonsmoking Population of Utah Compared to State and National Rates." ISRN Pediatrics 2011 (October 12, 2011): 1–6. http://dx.doi.org/10.5402/2011/750213.

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Risk factors, such as parental smoking, are commonly associated with increased asthma symptoms and hospitalizations of children. Deseret Mutual Benefits Administrators (DMBA) is the health insurer for employees of The Church of Jesus Christ of Latter-day Saints and their families. Due to religious proscription, employees abstain from alcohol and tobacco use, creating a cohort of children not exposed to parental smoking. Calculation of hospitalization rates for DMBA, Utah, and the US were made in children to compare rates between a nonsmoking population and general populations. Compared to DMBA

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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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Merrill, Ray M., Richard D. Salazar, and Nicole W. Gardner. "RELATIONSHIP BETWEEN FAMILY RELIGIOSITY AND DRUG USE BEHAVIOR AMONG YOUTH." Social Behavior and Personality: an international journal 29, no. 4 (2001): 347–57. http://dx.doi.org/10.2224/sbp.2001.29.4.347.

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This study evaluated the relationship between several dimensions of parental and family religiosity with adolescent drug use behavior. Analysis was based on self-reported responses to a questionnaire administered to 1,036 undergraduate college students at Brigham Young University, of which 99.1% are members of the Church of Jesus Christ of Latter-Day Saints (LDS). About 86% reported having never used drugs. The most commonly reported reasons for abstention from drugs were that drug use violates the participants' religious beliefs and their personal moral code. In contrast, concern about legal

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Mentzer, Raymond A. "Fasting, Piety, and Political Anxiety among French Reformed Protestants." Church History 76, no. 2 (2007): 330–62. http://dx.doi.org/10.1017/s0009640700101945.

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Fasting has an ancient and revered place in the many religious traditions that human communities have fostered throughout history and across the globe. In India, to take a modern example, Hindu women commonly carry out ritual fasts or vrats. Fasting, particularly in its collective forms, is also frequent and widespread among western groups that scholars have sometimes described as Abrahamic religions. Muslims annually observe Ramadan, a month of fasting, prayer, and celebration. Jews customarily fast, taking no food or drink from sunup to sundown, several days each year and, most notably, on Y

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Boyko, Alla. "Image of "other" and "stranger" in the media space of Ukraine (for example, in the media coverage of the Church of Jesus Christ of Latter-day Saints." Religious Freedom 1, no. 19 (2016): 164–67. http://dx.doi.org/10.32420/rs.2016.19.1.960.

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The multifunctionality enshrined in the Constitution of Ukraine and the tolerance of various religious groups that prevail in the Ukrainian society allow each citizen to find his way to God and publicly reveal his own worldview and worldview, including in the media. Therefore, in our society there should be an interest in different denominations and religious movements that are represented in the media space of the state. Some confessions, namely, the UOC-KP, UkhC, UOC-MP, Muslims, Jews, Protestant churches, are to some extent justified. But in Ukraine there are many religious organizations, a

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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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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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Sumerau, J. Edward, and Ryan T. Cragun. "“Why Would Our Heavenly Father Do that to Anyone”: Oppressive Othering through Sexual Classification Schemes in the Church of Jesus Christ of Latter-Day Saints." Symbolic Interaction 37, no. 3 (2014): 331–52. http://dx.doi.org/10.1002/symb.105.

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Lopez, Jane Lilly, Genevra Munoa, Catalina Valdez, and Nadia Terron Ayala. "Shades of Belonging: The Intersection of Race and Religion in Shaping Utah Immigrants’ Social Integration." Social Sciences 10, no. 7 (2021): 246. http://dx.doi.org/10.3390/socsci10070246.

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Utah, USA, a state with a unique history of immigration and a distinctive religious context, provides a useful setting in which to study the intersection of racism and religious participation with immigrant integration. Utah is one of the Whitest states in the United States, with 4 of every 5 residents identifying as non-Hispanic White. It is also home to the headquarters of the Church of Jesus Christ of Latter-day Saints (LDS Church) which, until 1978, explicitly imposed race-based exclusions that prohibited or strictly limited Black members’ participation in church leadership, rituals, and o

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Baer, Alyssa M., Linda I. Tovar, and Robert A. Chaney. "Considering on the Bigger Picture of Public Health: Student Reflections on University Mission." Pedagogy in Health Promotion 6, no. 2 (2019): 142–47. http://dx.doi.org/10.1177/2373379919869954.

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Public health remains dedicated to the mission of prolonging life, promoting health, and preventing disease, and with what some may consider theological connections to assisting the poor and needy. The connection of public health and theology derives from the historical role and training of clergy taking care of the marginalized and underserved worldwide. Today, Brigham Young University (BYU), a university founded and supported by The Church of Jesus Christ of Latter-Day Saints (LDS), along with other faith-based universities try to tie student academic experience to a strong university missio

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