Relevant bibliographies by topics / History Mormon Church

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

Academic literature on the topic 'History Mormon Church'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "History Mormon Church"

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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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Mueller, Max Perry. "The “Negro Problem,” the “Mormon Problem,” and the Pursuit of “Usefulness” in the White American Republic." Church History 88, no. 4 (2019): 978–1012. http://dx.doi.org/10.1017/s0009640719002488.

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By examining Booker T. Washington's (little studied) relationship with Mormon elites, this article introduces the category of “usefulness” to scholars who investigate how racially and religiously marginalized Americans have sought acceptance in the “white American republic.” Washington's 1913 visit to Utah was the high point in a decade-long public campaign of mutual admiration. Washington and the Mormons’ high regard for each other—an aberration in much of black-Mormon relations—was based on similar histories of discrimination at the hands of white Protestant Americans. It was also based on s
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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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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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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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Lyman, E. Leo, and Eugene E. Campbell. "Establishing Zion: The Mormon Church in the American West, 1847-1869." Western Historical Quarterly 20, no. 4 (1989): 454. http://dx.doi.org/10.2307/969498.

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May, Dean L. "Body and Soul: The Record of Mormon Religious Philanthropy." Church History 57, no. 3 (1988): 322–36. http://dx.doi.org/10.2307/3166576.

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Some years ago, as part of his Rotary International commitments, Mormon General Authority Marion D. Hanks spent several holiday afternoons ringing the bell over a Salvation Army charity kettle on Main Street in Salt Lake City. Though he never was approached directly on the matter, rumors spread that other high church officials were not happy with his participating so publicly in the activities of another religious organization. The incident suggests that there are ambiguities in the principles and practice of philanthropy by the Latter-day Saint church which may not be fully understood. It is
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Homer, Michael W. "Seeking Primitive Christianity in the Waldensian Valleys: Protestants, Mormons, Adventists and Jehovah's Witnesses in Italy." Nova Religio 9, no. 4 (2006): 5–33. http://dx.doi.org/10.1525/nr.2006.9.4.005.

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During the nineteenth century, Protestant clergymen (Anglican, Presbyterian, and Baptist) as well as missionaries for new religious movements (Mormons, Seventh-day Adventists and Jehovah's Witnesses) believed that Waldensian claims to antiquity were important in their plans to spread the Reformation to Italy. The Waldensians, who could trace their historical roots to Valdes in 1174, developed an ancient origins thesis after their union with the Protestant Reformation in the sixteenth century. This thesis held that their community of believers had preserved the doctrines of the primitive church
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Pillis, Mario S. De, and Eugene E. Campbell. "Establishing Zion: The Mormon Church in the American West, 1847-1869." Journal of American History 76, no. 3 (1989): 933. http://dx.doi.org/10.2307/2936481.

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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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Dissertations / Theses on the topic "History Mormon Church"

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Feng, Xi. "A history of Mormon-Chinese relations 1849-1993 /." access full-text, 1994. http://libweb.cityu.edu.hk/cgi-bin/ezdb/umi-r.pl?9524247.pdf.

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McLachlan, Winifred Morse. "From Babylon to Zion : the life of William McLachlan, a British convert to the Mormon Church /." Diss., CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTGM,33250.

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Lund, Jennifer L. "The Girl Scouts in Utah : an administrative history, 1921-1985 /." Diss., CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTGM,23540.

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Duncan, Jon M. "Multiple Discourses in Early Mormon Religion." BYU ScholarsArchive, 1998. https://scholarsarchive.byu.edu/etd/4651.

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The development of early Mormon religion is best viewed in the context of multiple discourses, each of which contained various competing symbols. These discourses shaped the mind and world-view of early Latter-day Saints and determined in part their behavior. Prophetic symbols existed simultaneously with other, more American symbols; and while neither discourse excluded the other, a prophetic discourse gradually came to dominate. At the same time, however, the American discourse in Mormon religion remained intact and continued to influence the behavior and actions of early Mormons.
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Hancey, Helen-Louise. "A Naturalistic Study of the History of Mormon Quilts and Their Influence on today's Quilters." Diss., CLICK HERE for online access, 1996. http://patriot.lib.byu.edu/u?/MTGM,13956.

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Hulmston, John K. "Transplain Migration: The Church Trains in Mormon Immigration, 1861-1868." DigitalCommons@USU, 1985. https://digitalcommons.usu.edu/etd/6916.

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The purpose of this thesis was to trace the pattern of Mormon immigration from Europe and the eastern United States during the decade of the 1860s. Although the initial Mormon migration of 1847 has recieved extensive attention from historians, later organized movements into the Great Basin by immigrant Mormon groups has remained virtually untouched. This thesis traces the formation, organization, and implementation of the church train emigration from Europe and the eastern United States. Also, it details its organization from the church hierarchy, as well as the extensive participation by the
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Tucker, J. Kent. "An Examination of the Mormon Settlement of Syracuse, Utah." Diss., CLICK HERE for online access, 1987. http://contentdm.lib.byu.edu/u?/MTNZ,38552.

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Scherer, Mark Albert Larsen Lawrence Harold. "A material cultural analysis of the foundational history of Latter Day Saintism, 1827-1844." Diss., UMK access, 1998.

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Thesis (Ph. D.)--Dept. of History and School of Education. University of Missouri--Kansas City, 1998.<br>"A dissertation in history and education." Advisor: Lawrence H. Larson. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed Nov. 13, 2007. Includes bibliographical references (leaves 238-254). Online version of the print edition.
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Smith, Nola Diane. "Saturday's Women: Female Characters as Angels and Monsters in Saturday's Warrior and Reunion." Diss., CLICK HERE for online access, 1992. http://patriot.lib.byu.edu/u?/MTNZ,22819.

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Smart, Paul Floyd. "The History of the Early Members of The Church of Jesus Christ of Latter-Day Saints in Preston, Lancashire, England." Diss., CLICK HERE for online access, 1989. http://patriot.lib.byu.edu/u?/MTNZ,22814.

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Books on the topic "History Mormon Church"

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J, Whittaker David, and Allen James B. 1927-, eds. Mormon history. University of Illinois Press, 2001.

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Mormon history 101. CFI, 2011.

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Stegner, Wallace Earle. Mormon country. University of Nebraska Press, 2003.

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The Mormon Church: A basic history. Deseret Book Co., 1986.

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Mormon polygamy: A history. Signature Books, 1986.

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Mormon polygamy: A history. 2nd ed. Signature Books, 1989.

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Mormon polygamy: A history. 3rd ed. Signature Books, 1992.

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1968-, Hughes Tom, and Mann Paul ill, eds. Great stories from Mormon history. Deseret Book Co., 1994.

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9

Arrington, Leonard J. Faith and intellect as partners in Mormon history. Special Collections and Archives, Utah State University, 1996.

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"Glory is a-comin' soon": A history of Mormonism in Indiana. Old Richardville Publications, 1998.

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Book chapters on the topic "History Mormon Church"

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Taves, Ann. "A Restored Church." In Revelatory Events. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691131016.003.0002.

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When Mormons today tell the story of their church’s origins, they usually begin where Joseph Smith began in his 1839 version of his history, which is excerpted and canonized in Mormon scripture, that is, with an account of what Mormons now refer to as his “first vision” (...
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Taves, Ann. "Beginnings." In Revelatory Events. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691131016.003.0005.

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This chapter turns to a close reading and comparison of the origin narratives that Smith and others recounted in the 1830s in the wake of the publication of the Book of Mormon and the founding of the new church. By asking how and why Mormons got to the official story of their origins as expressed in Smith's 1839 history, it situates the question in relation to two fundamental transitions: (1) from producing new scripture to evangelizing based on it, and (2) from revelation-guided production of a sacred history that began in biblical times (the Book of Mormon) to human narration of the story of how and why the Lord was intervening in the nineteenth century to provide continuing access to revelation (church history).
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Newell, Quincy D. "Epilogue." In Your Sister in the Gospel. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199338665.003.0010.

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After her death, Jane James faded into obscurity until the late twentieth century, when she gained new fame. Mormons used her story to reimagine their church as racially diverse and Joseph Smith as racially egalitarian. For historians of American religion and others, James’s story gives the history of Mormonism from below and shows the limits of Mormonism’s democratizing impulse. It illustrates the variety of Mormon religious experience and shows the limits of focusing on temple rituals and priesthood. James’s Mormonism differed from that of other Latter-day Saints and thus illustrates how race and gender shaped ways of being Mormon. James also shaped Mormon history in subtle but crucial ways. Her presence in present-day LDS discourses suggests that she has finally achieved what she worked so hard for during her life: Mormons of all races now hold her in “honourable remembrance,” as her second patriarchal blessing promised her.
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"Ambiguous Allegiances and Divided Sovereignty." In Contingent Citizens, edited by Rachel St John. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501716737.003.0012.

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This chapter recounts the Mormons' uneven relationship with the US government throughout the history of the Church of Jesus Christ of Latter-day Saints in the middle of the nineteenth century. It traces back how Mormons faced the greatest persecution at the hands of Americans and came closest to political independence, developing separate and semiautonomous economic, political, and military institutions, and relocating to the Great Basin. It also describes the Mormon settlement, political authority, economic development, and relations with the Great Basin's Native populations that threatened to disrupt US claims to the region. The chapter highlights anti-Mormon prejudice and the Mormons' continued suspicion of government officials and non-Mormons. It also talks about the military conflict that erupted between the US federal government and the Mormons in 1857.
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Givens, Terryl. "Scriptures." In Mormonism (or the Church of Jesus Christ of Latter-Day Saints). Oxford University Press, 2020. http://dx.doi.org/10.1093/wentk/9780190885083.003.0005.

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The Book of Mormon What is the Book of Mormon? The Book of Mormon, which members of the Church of Jesus Christ accept as scripture alongside the Bible, begins as a clan history, like the patriarchal narratives of Genesis, set close to the year...
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Pulido, Elisa Eastwood. "Introduction." In The Spiritual Evolution of Margarito Bautista. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0001.

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The spiritual biography of Margarito Bautista (1878–1961), a Mexican cultural nationalist and Mormon evangelizer of Mexican and Mexican Americans in the U.S.-Mexico borderlands, this book follows Bautista’s journey into and out of The Church of Jesus Christ of Latter-day Saints (Mormons) and his subsequent founding of a polygamist utopia in Central Mexico. It argues that Bautista’s insistence on indigenous ecclesiastical self-governance led to his estrangement from the Mormon Church. Bautista’s prolific writings allow a view of his life and thought in his own voice. The book embeds Bautista’s experience in the religious history of the borderlands by devoting beginning chapters to the loss of indigenous spiritual authority at the time of the Spanish Conquest and the arrival of Mormonism in Mexico in 1875. Subsequent chapters follow Bautista’s preaching of a Mexican exceptionalism founded on the Book of Mormon, for which he was ultimately excommunicated in 1936.
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Harper, Steven C. "Our History, 1869–74." In First Vision. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199329472.003.0013.

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As the transcontinental railroad neared completion in 1869, the Protestant establishment of the United States seemed to be on a collision course with Latter-day Saint hegemony in Utah Territory. In Salt Lake City, Episcopalians consecrated St. Mark’s Cathedral three blocks from the Salt Lake tabernacle less than a month before the dedication of First Presbyterian Church just a block beyond that. The government-backed Protestant establishment seemed to be closing in on the Mormon establishment. In that context church historian Orson Pratt continued to function as the major narrator, repeating again and again the story of Joseph Smith’s first vision in ways that consolidated as a usable past in the context of an embattled present.
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Riess, Jana. "The Continuity of Religious Belief." In The Next Mormons. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190885205.003.0002.

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This chapter discusses how strong religious belief is among Mormon millennials and what factors may help to sustain that faith, including education, geography, and relationships. Mormon doctrine may seem to be a static thing, but its emphases have shifted measurably even since World War II. Certain themes became less emphasized while others gained ascendancy, especially the nuclear family as the unit of exaltation and Jesus Christ as the Savior of the world. Indeed, today's Mormons grew up in a church that was more overtly Christ-centered than at previous times in the history of the Latter-day Saints; it also had grown comfortable using the traditional nuclear family as its calling card to the world. The chapter then considers what Mormons think about God, Jesus Christ, the resurrection, and other topics by looking at various doctrines and beliefs.
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Mueller, Max Perry. "Epilogue." In Race and the Making of the Mormon People. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469636160.003.0009.

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This chapter concludes the book with a survey of the history of Mormonism and race after Brigham Young’s death in 1877 to the present. For more than a century, the church worked to fortify the racial boundaries around the Mormon identity that Brigham Young erected during his tenure as president and prophet. And yet, pressures from inside as well as outside the church continually contested these boundaries. This chapter also meditates on how and why the church has recently renewed its universalism, and done so in relation to a rereading of the Book of Mormon. Yet this contemporary Mormon universalism is a new universalism. It is cast explicitly in a different shade than the white universalism that was proposed, and in some ways practiced, by the church that Joseph Smith founded in 1830.
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Blythe, Christopher James. "Introduction: Vernacular Religion and Mormon Apocalypticism." In Terrible Revolution. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190080280.003.0001.

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This introduction explains the book’s basic arguments and methodology. The book examines the place of apocalypticism in the history of the Church of Jesus Christ of Latter-day Saints as a means of responding to what they perceived as persecution from the United States. It is particularly interested in how last days prophecies and visions have been told by those outside of church leadership. It defines the idea of apocalypticism and argues that Mormon Studies scholars have not sufficiently integrated their work with the field of lived or vernacular religion. This book seeks to remedy this neglect. A summary of each of the six chapters is provided.
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