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Journal articles on the topic 'Latter-day Saint religious education'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Griffiths, Casey Paul, Scott C. Esplin, and E. Vance Randall. "“The Glory of God Is Intelligence”: Exploring the Foundations of Latter-day Saint Religious Education." Religious Education 111, no. 2 (2016): 153–69. http://dx.doi.org/10.1080/00344087.2016.1118906.

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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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3

Wong, Arch Chee Keen, Anthony Sweat, and Ryan Gardner. "Pedagogy of the Spirit: Comparing Evangelical and Latter-day Saint Youth Self-Reported In-Class Spiritual Experiences." Religious Education 112, no. 5 (2016): 569–84. http://dx.doi.org/10.1080/00344087.2016.1224003.

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Patzer, Natalie L., and Herbert W. Helm. "Categories of Success Endorsed among Religiously Identified Seventh-Day Adventist Students." Psychological Reports 88, no. 3_suppl (2001): 1121–28. http://dx.doi.org/10.2466/pr0.2001.88.3c.1121.

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The focus of this study was to explore students' perceptions of success and how those perceptions may differ by sex, age, and education. Using Jensen and Towle's criteria (1991), 165 subjects qualified as “religious” out of the 247 respondents assessed. Given different theological emphases, it was hypothesized that this predominantly Seventh-day Adventist sample would perceive success differently than Jensen and Towle's sample and that there would be sex differences in religiosity which may interact with age, education, and self-reported grades. There were some sex differences in endorsement o

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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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Merrill, Ray M., Jeffrey A. Folsom, and Susan S. Christopherson. "THE INFLUENCE OF FAMILY RELIGIOSITY ON ADOLESCENT SUBSTANCE USE ACCORDING TO RELIGIOUS PREFERENCE." Social Behavior and Personality: an international journal 33, no. 8 (2005): 821–36. http://dx.doi.org/10.2224/sbp.2005.33.8.821.

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The aim in doing this research was to identify whether or not family religiosity is protective against adolescent substance use (tobacco, alcohol, and illicit drugs) according to selected religious preferences. A cross-sectional survey of students ages 17–35 years in college undergraduate general education classes at three large schools in Utah, May–July, 2003 revealed that the highest use of tobacco smoking and marijuana or other illicit drug use was among those with no religious preference. Catholics had the highest level of alcohol drinking during adolescence. The lowest use of tobacco, alc

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7

Simpson, Thomas W. "Mormons Study “Abroad“: Brigham Young's Romance with American Higher Education, 1867-1877." Church History 76, no. 4 (2007): 778–98. http://dx.doi.org/10.1017/s0009640700500055.

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Because Mormons could never fully realize their separatist dreams of a visible Zion in North America, the history of Mormonism has involved highly complex contacts and negotiations with non-Mormons. In their attempts to convert, resist, or appease outsiders, Mormons have engaged in a distinctive dialectic of secrecy and self-disclosure, of esoteric rites and public relations. The result has been an extended process of controlled modernization.Narratives of this process have focused on the 1890 “Manifesto” of LDS President and Prophet Wilford Woodruff, the momentous declaration that Latter-day

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8

Grabowska, Dorota. "Tradycje i obyczaje szkolne w „pamięci” nauczycieli oraz uczniów na terenie zaboru austriackiego." Biuletyn Historii Wychowania, no. 31 (March 1, 2019): 177–89. http://dx.doi.org/10.14746/bhw.2014.31.10.

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The purpose of this article is to explore the traditions and customs commemorated by the school community from the Austrian annexation. It presents their involvement in the celebration of national anniversaries (e. g. the adoption of the Constitution of May 3, the battle of Raclawice, uprisings) and religious ones (including Christmas, Easter, Corpus Christi, All Souls’ Day). On the other side, it shows events associated with Polish education (e. g. National Commission of Education day) and also the functioning of the school (school anniversaries, the day of the patron saint of the school). It

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9

Ward, Susan L. "Visual Environment of Jewish Learning in Twelfth-Century Rouen." IMAGES 11, no. 1 (2018): 43–56. http://dx.doi.org/10.1163/18718000-12340094.

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AbstractThe visual environment circumscribes the qualities of education both in the present day and in the Middle Ages and in both Jewish and secular education. This was true in the 1980s when Margaret Olin and I met teaching at the School of the Art Institute of Chicago and was true in medieval Rouen.In 1976 excavations in the courtyard of the palais de justice in Rouen uncovered the lower story of a building with Jewish graffiti that has been associated with Jewish learning. In the late eleventh and twelfth centuries Rouen was an important Norman center with a substantial Jewish community. T

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10

SEEGER, MARTIN. "Reversal of Female Power, Transcendentality, and Gender in Thai Buddhism: The Thai Buddhist female saint Khun Mae Bunruean Tongbuntoem (1895–1964)." Modern Asian Studies 47, no. 5 (2013): 1488–519. http://dx.doi.org/10.1017/s0026749x11000898.

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AbstractRecently we have seen an increasing number of publications, mostly of an ethnographic nature, describing and discussing the significant religious roles and achievements of Thai Buddhist women, not only in the field of Buddhist education, and with regard to their monastic roles, but also in terms of their roles as accomplished Buddhist practitioners. This paper examines the changes occurring in the status and position of women in Thai Buddhist practice. In this regard I focus on the analysis of one of the first widely acknowledged female saints of modern Thai Buddhism: Khun Mae Bunruean

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11

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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12

Swedin, Eric G. "Healing Souls: Psychotherapy in the Latter-day Saint Community." Nova Religio 10, no. 3 (2007): 134–35. http://dx.doi.org/10.1525/nr.2007.10.3.134.

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13

Šuplinska, Ilga. "THE CONCEPT OF ANDREW’S DAY IN CROSS-BORDER CULTURAL SPACE." Via Latgalica, no. 6 (December 31, 2014): 121. http://dx.doi.org/10.17770/latg2014.6.1663.

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<p>The sprouts of the research have appeared during the development of “Latgale Linguo-territorial Dictionary” (2012), creating a headword “Andreja dīna” (Andrew’s day) (Šuplinska 2012: 39–42). The goal of the article is to analyze a current layer of the concept of Andrew’s day in today’s society, culture, as well as to look for common traditions, ritual layers in the deepest perception of the concept, linking the Baltic and Slavic folklore and traditions of Christianity.</p><p>The results of the survey conducted in 2010 show, that the most well-known celebrations in Latgale

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14

Russell, William D. "Believing History: Latter-Day Saint Essays - By Richard Lyman Bushman." Journal of Religious History 33, no. 4 (2009): 502–3. http://dx.doi.org/10.1111/j.1467-9809.2009.00815.x.

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15

Dimmick, Andrew, Joshua K. Swift, and Wilson T. Trusty. "Latter-Day Saint clients’ preferences for a religious match with a psychotherapist." Spirituality in Clinical Practice 7, no. 2 (2020): 134–43. http://dx.doi.org/10.1037/scp0000211.

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16

Madsen, Susan. "Latter-day Saint Women and Leadership: The Influence of Their Religious Worldview." Journal of Leadership Education 15, no. 2 (2016): 58–73. http://dx.doi.org/10.12806/v15/i2/t1.

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17

Lafkas, Sara McPhee, Wendy Fox‐Kirk, Susan R. Madsen, and Robbyn T. Scribner. "Strengthening Sisters: How Latter‐day Saint Missionary Service Prepares Women for Leadership." Journal of Leadership Studies 15, no. 2 (2021): 6–32. http://dx.doi.org/10.1002/jls.21777.

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18

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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19

Ogletree, Mark, W. Dyer, Michael Goodman, Courtney Kinneard, and Bradley McCormick. "Depression, Religiosity, and Parenting Styles among Young Latter-Day Saint Adolescents." Religions 10, no. 3 (2019): 227. http://dx.doi.org/10.3390/rel10030227.

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This study examines depression among Latter-day Saint teens, particularly how religiosity and the parent–child relationship are associated with depressive symptomology. Although there is an abundance of research on adolescent depression and on adolescent religiosity, there is less research addressing the connection between the two. The research questions include: Does religiosity among Latter-day Saint teens reduce their rates of depression? What aspects of religiosity affect depression most significantly? How does religious coping influence depression? How does the parent–child relationship a

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20

W., D. M., and James T. Duke. "Latter-Day Saint Social Life: Social Research on the LDS Church and Its Members." Journal for the Scientific Study of Religion 38, no. 2 (1999): 323. http://dx.doi.org/10.2307/1387809.

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21

Crapo, Richley H., and James T. Duke. "Latter-Day Saint Social Life: Social Research on the LDS Church and Its Members." Review of Religious Research 40, no. 3 (1999): 286. http://dx.doi.org/10.2307/3512378.

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22

Crapo, Richley H. "Grass-Roots Deviance from Official Doctrine: A Study of Latter-Day Saint (Mormon) Folk-Beliefs." Journal for the Scientific Study of Religion 26, no. 4 (1987): 465. http://dx.doi.org/10.2307/1387098.

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23

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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24

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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25

Rasmussen, Kyler Ray, Niwako Yamawaki, Jamie Moses, Lindy Powell, and Brandon Bastian. "The relationships between perfectionism, religious motivation, and mental health utilisation among latter-day saint students." Mental Health, Religion & Culture 16, no. 6 (2013): 612–16. http://dx.doi.org/10.1080/13674676.2012.706273.

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26

Wright, Robert R., Kolby Hardy, Sydney Simpson Shuai, Madison Egli, Rhett Mullins, and Scott Martin. "Loneliness and Social Media Use among Religious Latter-Day Saint College Students: an Exploratory Study." Journal of Technology in Behavioral Science 3, no. 1 (2017): 12–25. http://dx.doi.org/10.1007/s41347-017-0033-3.

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27

Augustine-Adams, Kif. "The Web of Membership: The Consonance and Conflict of Being American and Latter-Day Saint." Journal of Law and Religion 13, no. 2 (1998): 567. http://dx.doi.org/10.2307/1051487.

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28

Phillips, Rick, and James T. Duke. "Latter-Day Saint Social Life: Social Research on the LDS Church and Its Members." Sociology of Religion 61, no. 1 (2000): 112. http://dx.doi.org/10.2307/3712098.

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29

Klyukina, Lyudmila A. "VISUALIZATION OF THE THEORY OF OFFICIAL NATIONALITY IN RUSSIAN-BYZANTINE TEMPLE ARCHITECTURE IN THE FIRST HALF OF THE 19TH CENTURY." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 58 (2020): 21–33. http://dx.doi.org/10.37816/2073-9567-2020-58-21-33.

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This article studies visualization of Official Nationality (ideology program designed by Sergey Uvarov, Russian Empire’ Minister of Education) in Russian-Byzantine temple architecture in the first half of the 19th century. The research is based on the semiotic concept by Umberto Eco, which views architecture as a visual means of communicating ideas. Moreover, works of architecture were studied through the lens of R. Ingarden’s aesthetic approach, as entities with emergent aesthetic value. Description of the visual images of Russian-Byzantine temples employs the notion of the “paradigm image” t

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Lupton, Julia Reinhard. "Re-vamp: A Response." PMLA/Publications of the Modern Language Association of America 126, no. 2 (2011): 467–71. http://dx.doi.org/10.1632/pmla.2011.126.2.467.

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Is the resurgence of religion in our millennial moment a case of zombies or of vampires? are we dealing, that is, with an atavistic army of stumbling, mumbling idiots, or are we encountering a phenomenon with teeth: vital, adaptive, crazy-beautiful, and ready to take some revamped general education courses at Harvard? I think we can conclude from these essays that we are dealing with vampires. In other words, like today's teenage vampires, the reanimated religions on the contemporary world stage are not anomalous, exceptional, or archaic. Instead, globalization, by draining functionality and g

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Taylor, Alan C., and James S. Bates. "Activities That Strengthen Relational Bonds Between Latter-day Saint Grandfathers and Their Adult Grandchildren." Journal of Religion, Spirituality & Aging 26, no. 1 (2014): 41–64. http://dx.doi.org/10.1080/15528030.2013.796505.

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32

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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33

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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34

Kimmons, Royce, Kristin McGuire, McKell Stauffer, J. Evan Jones, Marie Gregson, and Madison Austin. "Religious Identity, Expression, and Civility in Social Media: Results of Data Mining Latter-Day Saint Twitter Accounts." Journal for the Scientific Study of Religion 56, no. 3 (2017): 637–57. http://dx.doi.org/10.1111/jssr.12358.

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35

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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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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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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Smoot. "“From the Catecombs of Egypt”: Latter-day Saint Engagement with Ancient Egypt and the Contest of Religious Identity." Journal of Mormon History 46, no. 4 (2020): 1. http://dx.doi.org/10.5406/jmormhist.46.4.0001.

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Dericquebourg, Régis. "DUKE (James T.), ed., Latter-Day Saint Social Life. Social Research on the LDS Church and Its Members." Archives de sciences sociales des religions, no. 112 (December 31, 2000): 82–84. http://dx.doi.org/10.4000/assr.20287.

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Dunstan, Adam. "‘Every nation who dwells in the land’: Latter-day Saint Internationalisation, sacralising spaces, and the Hill Cumorah Pageant." Culture and Religion 21, no. 2 (2020): 121–38. http://dx.doi.org/10.1080/14755610.2021.1906394.

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Dollahite, David, Loren Marks, and Michael Olson. "Faithful Fathering in Trying Times: Religious Beliefs and Practices of Latter-Day Saint Fathers of Children With Special Needs." Journal of Men's Studies 7, no. 1 (1998): 71–93. http://dx.doi.org/10.3149/jms.0701.71.

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Flake, Kathleen. "Terryl L Givens, . The Latter‐day Saint Experience in America: The American Religious Experience. Westport, CT: Greenwood, 2004. xxi+347 pp. $55.00 (cloth)." Journal of Religion 86, no. 1 (2006): 115–16. http://dx.doi.org/10.1086/501180.

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Forsberg Jr., Clyde. "Esotericism and the “Coded Word” in Mormonism." International Journal for the Study of New Religions 2, no. 1 (2011): 29–54. http://dx.doi.org/10.1558/ijsnr.v2i1.29.

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In the history of American popular religion, the Latter-day Saints, or Mormons, have undergone a series of paradigmatic shifts in order to join the Christian mainstream, abandoning such controversial core doctrines and institutions as polygamy and the political kingdom of God. Mormon historians have played an important role in this metamorphosis, employing a version (if not perversion) of the Church-Sect Dichotomy to change the past in order to control the future, arguing, in effect, that founder Joseph Smith Jr’s erstwhile magical beliefs and practices gave way to a more “mature” and bible-ba

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44

Zellma, Anna. "(Nie)kwestionowane granice decyzyjności pedagoga w kształtowaniu obrazu świętości wśród dzieci?" Poznańskie Studia Teologiczne, no. 31 (September 14, 2018): 199–216. http://dx.doi.org/10.14746/pst.2017.31.09.

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A teacher’s work with children of preschool and early school age focuses on achieving the teaching and educational objectives, as well as those related to childcare. The tasks include, among others, supporting pupils in shaping the image of the world, recognising different values and criteria,as well as methods of choosing them, obtaining basic social skills, and shaping moral and religious attitudes. The educator is obliged to show the children universal values and ethical principles. They also have to present role models and motivate their pupils to imitate them. All of this fosters an image

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45

Dollahite, David C., Loren D. Marks, Alyssa Banford Witting, Ashley B. LeBaron, Kaity Pearl Young, and Joe M. Chelladurai. "How Relationship-Enhancing Transcendent Religious Experiences during Adversity Can Encourage Relational Meaning, Depth, Healing, and Action." Religions 11, no. 10 (2020): 519. http://dx.doi.org/10.3390/rel11100519.

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Research on the relationship between religion, spirituality, and health suggests that religious involvement can help people deal with various kinds of adversity. Although there has been a great deal of work on the influence of religious involvement and religious and spiritual practices on physical, mental, and relational health, there exists a gap in the theoretical and empirical literature about the potential benefits of transcendent religious experiences on marriage and family relationships. We report some findings from a study of in-depth interviews with 198 religious American exemplar fami

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Mellish, Liz, and Nick Green. "Saints’ Day Celebrations (Ruga) in Banat – Community Participation, Dance, Music, and Good Times." Acta Ethnographica Hungarica 65, no. 1 (2020): 65–80. http://dx.doi.org/10.1556/022.2020.00005.

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The celebration of the day of patron saint of the local church is a custom that is widespread among Christians in various parts of the world. In the plain and mountain areas of the Romanian Banat region, this day is referred to as ruga (pl. ruge), which literally means “pray.” These customary events are local community participatory festivals in the sense that they include both active and passive participants, the former joining in the dancing, the latter sitting and watching whilst socialising with relatives and friends. Although these events are primarily held on fixed calendrical days accor

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Aeschliman, M. D. "Why Shakespeare Was Not a Relativist and Why it Matters Now." Journal of Education 180, no. 3 (1998): 51–66. http://dx.doi.org/10.1177/002205749818000305.

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The extremes of sectarian fanaticism and Machiavellian relativism were both prominent in Shakespeare's day. It was an era of religious strife, incipient nationalism, growing monarchical absolutism, and also of “liberated” Machiavellian cynicism and “will to power”—no “golden age” of moral certainty and equanimity. Somehow, the literary genius of Shakespeare not only avoided these extremes or heresies but implicitly or explicitly critiqued them all, providing a permanent legacy of vivid moral commentary, exhortation, and illustration. This legacy has had an incalculably great ethical influence

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Haron, Muhammed. "Islam and the University Curriculum." American Journal of Islam and Society 31, no. 3 (2014): 153–56. http://dx.doi.org/10.35632/ajis.v31i3.1067.

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This special academic event was organized by the Sociology of Religion(Socrel) Study Group of the British Sociological Association in London on December7, 2013. One of its main objectives was to discuss, in the light of negativepublicity and the increasing number of Muslim students pursuing certainprofessions, whether “Islam” as a module or a course has been adequatelywoven and integrated into the university teaching and learning contexts.The organizers, Socrel chair Abby Day (Department of Sociology, Goldsmiths,University of London) and Sarah-Jane Page (School of Languages andSocial Sciences,

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Anzalone, Christopher. "Salafism in Nigeria: Islam, Preaching, and Politics." American Journal of Islamic Social Sciences 35, no. 3 (2018): 98–103. http://dx.doi.org/10.35632/ajiss.v35i3.489.

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The global spread of Salafism, though it began in the 1960s and 1970s, only started to attract significant attention from scholars and analysts outside of Islamic studies as well as journalists, politicians, and the general public following the September 11, 2001 terrorist attacks perpetrated by Al-Qaeda Central. After the attacks, Salafism—or, as it was pejoratively labeled by its critics inside and outside of the Islamic tradition, “Wahhabism”—was accused of being the ideological basis of all expressions of Sunni militancy from North America and Europe to West and East Africa, the Arab world

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Newell, Quincy D. "By the Hand of Mormon: The American Scripture That Launched a New World Religion. By Terry L. Givens. New York: Oxford University Press, 2002. 320 pp. $30.00 cloth; $16.95 paper. - Believing History: Latter-day Saint Essays. Edited by Richard L. Bushman, Reid L. Neilson, and Woodworth Jed. New York: Columbia University Press, 2004. xviii + 291 pp. $40.00 cloth. - Excavating Mormon Pasts: The New Historiography of the Last Half Century. Edited by Newell G. Bringhurst and Anderson Lavina Fielding. Salt Lake City, Utah: Greg Kofford Books, 2004. xiv + 442 pp. $39.95 cloth." Church History 75, no. 1 (2006): 216–19. http://dx.doi.org/10.1017/s0009640700088685.

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