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Journal articles on the topic 'LDS church'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 January 2023

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1

Phillips, Rick. "Rethinking the International Expansion of Mormonism." Nova Religio 10, no. 1 (August 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 in other continents, and that calling Mormonism a "world religion" is premature.

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2

Lofthouse, Jordan K., and Virgil Henry Storr. "Institutions, the social capital structure, and multilevel marketing companies." Journal of Institutional Economics 17, no. 1 (July 14, 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 identifies as members of the Church of Jesus Christ of Latter-day Saints (LDS Church). The LDS Church's institutions foster a social capital structure where (almost all) members have access to and can leverage social capital in all its forms. LDS institutions encourage members to make meaningful social connections characterized by trust and reciprocity with other church members in local neighborhoods and across the world.

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3

Mueller, Max Perry. "History Lessons: Race and the LDS Church." Journal of Mormon History 41, no. 1 (January 1, 2015): 139–55. http://dx.doi.org/10.5406/jmormhist.41.1.139.

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4

Bowman, Matthew. "Matthew Philip Gill and Joseph Smith: The Dynamics of Mormon Schism." Nova Religio 14, no. 3 (February 1, 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 has abandoned. This article analyzes the relationship between Gill's movement and the LDS church, pointing out the ways in which Gill draws upon the Mormon tradition to claim authority for his new church, but also the ways in which Gill seeks to alter the balance of tension between the LDS church and the culture around it. The article particularly explores Gill's founding narrative, comparing its language, motifs, and forms of spirituality with those of Joseph Smith; the Book of Jeraneck's intertextual relationship with the Book of Mormon; and Gill's story of LDS apostasy.

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5

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 (October 15, 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 fertility among non-LDS respondents. However, income was positively correlated with fertility among LDS respondents. This association persisted when instrumental variables were used to address the potential simultaneous equations bias arising from the potential endogeneity of income and fertility. The LDS religion's pronatalist stance probably encourages childbearing among those with higher income.

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6

Phillips, Rick, and Ryan Cragun. "Contemporary Mormon Religiosity and the Legacy of “Gathering”." Nova Religio 16, no. 3 (February 1, 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 at any time in the state's history. This article examines the degree to which this decline has affected LDS church activity and retention in Utah and adjacent environs. We find evidence suggesting church attendance rates may be falling, and clear evidence that rates of apostasy among Mormons have risen over the past decade.

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7

Bullock, Nerida. "Tar & Feathers: Agnotology, Dissent, and Queer Mormon Polygamy." International Journal of Religion 1, no. 1 (November 22, 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 describe the epistemology of ignorance, to consider dissent from two interrelated perspectives: 1) how dissent from feminists and historians within the LDS Church challenged (mis)constructions of Mormon history, and; 2) how the Mormon practice of polygamy in the late nineteenth century dissented from Western sexual mores that conflated monogamy with Whiteness, democracy and social progression in the newly formed American Republic.

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8

Smith, Darron T. "Negotiating Black Self-Hate within the LDS Church." Dialogue: A Journal of Mormon Thought 51, no. 3 (October 1, 2018): 29–44. http://dx.doi.org/10.5406/dialjmormthou.51.3.0029.

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9

Okafor, Amaechi Henry. "Isolation and Integration: Case Study of Latter-Day Saints in South-Western Nigeria." Religions 12, no. 6 (June 16, 2021): 445. http://dx.doi.org/10.3390/rel12060445.

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Isolation and integration are two sides of the same coin, the former denoting negativity with the latter denoting positivity. The penetration of the LDS church into Nigeria in general and south-western Nigeria in particular has been faced with a considerable amount of opposition from the populace and the government. Nigeria is one of the most religious countries in Africa. Due to the vast demographic space, I am limiting our study to the south-western states, where it seems the church is growing more. The eastern region, to an extent, has also been experiencing considerable growth. Our queries are: what are the elements that depict isolation from other religious sects and society? What are the parameters for this phenomenon? Is there any evidence of integration? If so, how is this manifested? How are the male and female members of the LDS church trying to integrate into society and how has the response been? These among other questions are examined. Nigeria is originally a Catholic and Pentecostal religious environment, where open miracles, wonders and other phenomena are visible. These are hardly visible in LDS services, and this serves as motivation for non-members to oppose and isolate members of the LDS church from the fibers of society. The undetermined position of the LDS church and its non-registration with the Christian Association of Nigeria (CAN) has and continues to have relevant effects on the integration of the church and its members into the Christian circle of the country in general and the south-west in particular. I have discovered that, though the church’s growth in the south-west is visible, the possibility of integration has proven difficult. Due to the limited literature on this subject in the country, I have utilized semi-structured direct and indirect interviews of pioneers of the wards/units in the south-west, and also those who have investigated the church, many of whom still view the church as a cult. I also used an analytic approach that straddles critical discourse analysis and postcolonial theory. This paper proposes ways in which the members of the LDS church can better integrate themselves in a society that has a very different religious and cultural background to that of American society, where the church has more fully moved from isolation to integration.

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10

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 (May 11, 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 frequently experiencing ethnic homogenization or racial tokenization within US Church spaces and with White family members. Our findings indicate that the contemporary LDS church, despite some progressive policy implementations within its doctrinal parameters, still struggles in its ever-globalizing state to prioritize exposing White US members to the cultural heterogeneity of non-White, global LDS identities and perspectives. Latina LDS experiences and their religious adjacency to Whiteness provide a useful lens by which researchers can better understand the ways in which ethnic identity, gender, legal status, and language create both opportunities and challenges for immigrant incorporation and inclusion within US religious spaces and add to the existing body of scholarship on migration and religion.

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11

Ormsbee, J. Todd. "‘Like a Cord Snapping’: Toward a grounded theory of how devout Mormons leave the LDS Church." Critical Research on Religion 8, no. 3 (June 2, 2020): 297–317. http://dx.doi.org/10.1177/2050303220924096.

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This study describes the cultural, cognitive, social, and emotional work that once-devout members of the LDS Church must engage in to leave the church and divest themselves of Mormon culture. A Grounded Theory approach with a multi-modal memoing process showed that, for the devout, leaving the LDS Church and Mormon culture is not a singular event, but rather a process of gradual transformation that requires time and effort, passing through a series of punctuating events. Formerly devout ex-Mormons had to confront various problems, including the LDS Church’s truth claims and ethical contradictions from within the particular Mormon framework that leavers believed in and followed, which in turn had shaped and constrained both their leaving process and their post-Mormon selves. Interview data revealed a necessary reconstruction of post-Mormon emotionalities. And devout women who left Mormonism bore an added burden of overcoming internalized misogyny.

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12

Gedicks, Frederick Mark. "Church Discipline and the Regulation of Membership in the Mormon Church." Ecclesiastical Law Journal 7, no. 32 (January 2003): 31–46. http://dx.doi.org/10.1017/s0956618x00004920.

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The Church of Jesus Christ of Latter-day Saints, more commonly known as the ‘LDS’ or ‘Mormon’ Church, regulates its membership by means of a system that recalls the Old Testament far more than the modern West. All important decisions relating to joining and leaving the church are invested in the inspired discretion of local priesthood authorities who are governed by general standards rather than rules that have the character of law.

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13

Nielsen, Michael. "Opinions regarding Polygamy among LDS Church Members: Demographic Predictors." Archive for the Psychology of Religion 31, no. 2 (May 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 polygamy. Polygamists, men, infrequent church attenders, and older people also tended to hold more favorable opinions of polygamy. Educational attainment showed weak associations with opinions, while marital status failed to predict opinions toward polygamy.

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14

Hardy, B. Carmon, and Richard E. Turley. "Victims: The LDS Church and the Mark Hofmann Case." Journal of American History 80, no. 4 (March 1994): 1546. http://dx.doi.org/10.2307/2080746.

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15

Leamaster, Reid J., and Mangala Subramaniam. "Career and/or Motherhood? Gender and the LDS Church." Sociological Perspectives 59, no. 4 (August 2, 2016): 776–97. http://dx.doi.org/10.1177/0731121415603852.

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This article examines the ways in which the gendered religious schemas pertaining to career and motherhood are set up and reinforced by the Latter Day Saints (LDS) Church and how these schemas affect the everyday lives of Mormons. We show how gender, class, and region intersect and impact how religious individuals interpret gendered religious schemas. Analysis of qualitative interview data shows that for very religious men and women, the gendered cultural schemas of work and motherhood are distinct and tend to constrain women. Considering the intersections of class with gender, the analysis shows that some middle-class Mormons reject oppositional cultural schemas and value work and career for women. Further, we find that Mormons outside of the cultural stronghold of Utah are more likely to reject Mormon religious schemas that pit career and motherhood as competing ideologies. In fact, some women participants describe being enabled in their careers by Mormon religious schemas.

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16

Shupe, Anson, and Richard E. Turley. "Victims: The LDS Church and the Mark Hofmann Case." Journal for the Scientific Study of Religion 32, no. 2 (June 1993): 208. http://dx.doi.org/10.2307/1386823.

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17

Evans, Max J. "Victims: The LDS Church and the Mark Hofmann Case." Utah Historical Quarterly 62, no. 2 (April 1, 1994): 196–97. http://dx.doi.org/10.2307/45062168.

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18

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

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

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19

Sumerau, J. E., and Ryan T. Cragun. "“How Low Can Humans Plunge!”: Facilitating Moral Opposition in The Church of Jesus Christ of Latter-Day Saints." Qualitative Sociology Review 12, no. 1 (January 31, 2016): 42–59. http://dx.doi.org/10.18778/1733-8077.12.1.02.

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In this article, we examine how religious leaders teach their followers to protect themselves and others from pornography. Based on archival materials from The Church of Jesus Christ of Latter-Day Saints (LDS, LDS Church, or Mormons), we analyze how LDS leaders, responding to the expansion of pornographic influence over the past 40 years, facilitated moral opposition to pornography by teaching their followers to (1) set moral examples for others, (2) save their women, and (3) protect their children. In so doing, however, LDS leaders, regardless of their intentions, reproduced cultural and religious discourses that facilitate the subordination of women and sexual minorities. Likewise, these discourses suggest strong negative outcomes associated with pornography. In conclusion, we draw out implications for understanding the facilitation of moral opposition across religious traditions, and the consequences these actions may have for the reproduction or reduction of social inequality.

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20

Walker, Paul. "Of Gardens and Prosperity." Worldviews 18, no. 1 (March 26, 2014): 77–98. http://dx.doi.org/10.1163/15685357-01801002.

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Members of the Church of Jesus Christ of Latter-day Saints (LDS), like many other Christians, believe in the importance of human stewardship over the natural world; yet within LDS doctrine, hints of less hierarchical inclusiveness of non-human beings can be found. The interpretation of LDS doctrine relating to the Fall underlie the influences of two LDS presidents, Ezra Taft Benson and Spencer W. Kimball, whose contrasting ideas illustrate that connections among ecology, righteousness, and prosperity continue to be complicated by the progression of technology and globalization in contrast to the frontier and agrarian foundations of the church. A close examination of a frequently cited passage in the Book of Mormon shows how Kimball’s encouragement to plant gardens is more amenable to a “prosperous” spiritual and/or material relationship to the environment than the methods Benson advocated to promote efficient agriculture and general prosperity.

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21

Brandley, Ben. "The Next Mormons: How Millennials Are Changing the LDS Church." QED: A Journal in GLBTQ Worldmaking 7, no. 1 (February 1, 2020): 138–40. http://dx.doi.org/10.14321/qed.7.1.0138.

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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 (August 30, 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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23

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 (April 16, 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 relationships after missionaries have returned home, something interviewees said helps them retain the sense of religious commitment and identity developed through missionary service. Interview findings also complicate the potential benefits of social media use, providing evidence for the argument that returning lds missionaries are often caught between media technology, personal media preferences, institutional authority, and popular culture. These individuals seem to occupy a doubly liminal position between full-time proselytizing and life at home, between a historical religious tradition of missionary media isolation and an emerging institutional embrace of social media—all of which results in what might best be described as an uncanny experience.

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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 (January 1, 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, alcohol, or illicit drugs was among Latter-day Saints (LDS or Mormons). Family church attendance and religiosity among parents during the participants' adolescent years were both significantly protective against substance use in LDS but not among those of other religions or in those with no religious preference. LDS were most likely to agree that they chose to abstain or quit using tobacco, alcohol, or illicit drugs during their adolescent years because such behavior was inconsistent with their religious beliefs. LDS were also more likely to agree that current substance use was inconsistent with their religion, thus family weekly church attendance and parental religiosity during the participants' adolescent years were associated with lower substance use among LDS.

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25

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 (June 26, 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 ordinances. The state’s cultural, social, and religious history has contributed to widespread beliefs among modern Utah residents of Whites’ racial supremacy in contexts both mundane and divine. Much of Utah’s population growth since 1960, especially among non-White racial and ethnic groups, can be attributed to immigrants, who today compose nearly 10 percent of the state’s population. Given Utah’s religious, social, and cultural relationship to race, it is an ideal case to study the following question: how do race, religion, and culture shape integration among immigrants? Utilizing interviews with 70 immigrants who have lived in Utah for an average of 13 years, we find that both race and LDS Church membership influence immigrants’ social integration, creating a hierarchy of belonging among immigrants in Utah––with White LDS immigrants reporting the highest levels of integration and non-White, non-LDS immigrants reporting the lowest levels of integration. These findings suggest the power of cultural narratives––beyond explicit institutional policy and practice––in perpetuating racial inequality in society. Thus, efforts to increase integration and belonging among immigrants must not only include work to dismantle legal and structural inequalities but also efforts to actively change the cultural narratives associated with them.

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Bradley, Martha. "Cultural Configurations of Mormon Fundamentalist Polygamous Communities." Nova Religio 8, no. 1 (July 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 United States, perpetuating a belief system but also a distinctive lifestyle wrapped around the doctrine of a plurality of wives. This article sketches out the parameters of the culture of polygamy, describes the key groups that continue in the practice, and discusses the connection between the fundamentalist polygamist groups and individuals and the LDS Church.

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Iglesias, David R. "Rethinking Welfare: The LDS Welfare Program vs Public Welfare." Studia Humana 9, no. 2 (July 1, 2020): 37–44. http://dx.doi.org/10.2478/sh-2020-0011.

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AbstractIn his libertarian manifesto, For a New Liberty, Murray Rothbard [15] points to the Church of Jesus Christ of Latter-day Saints as an excellent model for what a private welfare program would look like in a free society. In analyzing this same organization, we can see that nearly 50 years later Rothbard’s analysis is truer than ever. Unlike the public welfare programs in the U.S., the LDS church has successfully helped lift countless individuals out of poverty and off the welfare rolls by increasing their level of productivity – a point that Henry Hazlitt [7] made in his book, The Conquest of Poverty. Public welfare, on the other hand, has continuously failed to increase the standard of living or even lift those it ostensibly seeks to help out of poverty; on the contrary, it is a system that prevents economic independence. The analysis in the present paper seeks to revive, amplify and bring up to date Rothbard’s observation and provide further insight on key factors that other private organizations can take from the Church’s model. Ultimately, it reveals that the successful journey out of poverty is not a public but rather a private endeavor.

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Dehlin, John P., Renee V. Galliher, William S. Bradshaw, Daniel C. Hyde, and Katherine A. Crowell. "Sexual orientation change efforts among current or former LDS church members." Journal of Counseling Psychology 62, no. 2 (April 2015): 95–105. http://dx.doi.org/10.1037/cou0000011.

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29

Russell, William D. "The LDS Church and Community of Christ: Clearer Differences, Closer Friends." Dialogue: A Journal of Mormon Thought 36, no. 4 (December 1, 2003): 177–90. http://dx.doi.org/10.2307/45227197.

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30

Numano, Jiro. "Hasty Baptisms in Japan: The Early 1980s in the LDS Church." Journal of Mormon History 36, no. 4 (October 1, 2010): 18–40. http://dx.doi.org/10.2307/23291122.

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31

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 (December 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 rewriting them as clean-cut pillars of the community, Twilight not only charts but promotes the progression of Latter-day Saints from nineteenth century social pariahs to modern day exemplars of conservative American family values. The series represents its Native American shapeshifting werewolves as an ancient group of people from LDS scriptural history called Lamanites, who were cursed by God with ‘a skin of blackness’ for their ‘iniquity’ (Book of Mormon, 2 Nephi 5:21). The construction of the werewolves as impoverished and socially marginalised yet with strong family ties enables the treatment of race in Twilight to move beyond a standard white/non-white binary frame to engage at a deeper level with LDS stereotyping of Native American people.

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32

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 evaluates different theories seeking to explain this growing religious affiliation. Scholars of Mormonism and commentators explain this growth in terms of parallels between Mormonism and indigenous Polynesian traditions, particularly family lineage and ancestry, and theological and ritual affinities. After evaluating these claims in light of scholarly literature and interviews with Latter-day Saints, however, I conclude that other reasons—especially education and other new opportunities—may equally if not more significantly account for the appeal of Mormonism to Polynesians.

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33

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

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The ecclesiastical organization of the Church of Jesus Christ of Latter-day Saints (Mormons; or LDS; or Saints) is rigidly hierarchical, extending downward from the President. An important exception to the Church’s top-down approach lies in the area of partisan politics, where the Church as an organization dons the mantle of political neutrality. This official stance notwithstanding, politics does intrude itself into Church affairs, especially in hotly contested elections. The 1980 senatorial election in Idaho severely tested the Church’s commitment to political non-involvement. Church leaders extended accolades to incumbent Democratic Senator Frank Church for his support of causes favorable to the organization, but polling data and documentary evidence indicate that rank-and-file members dissented from their leaders’ positive attitudes, culminating in an important realignment in electoral behavior in the state.

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Terry, Roger. "Authority and Priesthood in the LDS Church, Part 1: Definitions and Development." Dialogue: A Journal of Mormon Thought 51, no. 1 (April 1, 2018): 1–38. http://dx.doi.org/10.5406/dialjmormthou.51.1.0001.

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35

Bergera, Gary James. "A Strange Phenomena: Ernest L. Wilkinson, the LDS Church, and Utah Politics." Dialogue: A Journal of Mormon Thought 26, no. 2 (July 1, 1993): 89–115. http://dx.doi.org/10.2307/45228584.

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36

Numano, Jiro. "Perseverance amid Paradox: The Struggle of the LDS Church in Japan Today." Dialogue: A Journal of Mormon Thought 39, no. 4 (December 1, 2006): 138–55. http://dx.doi.org/10.2307/45227218.

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37

GODFREY, KENNETH W. "Presidents and Prophets: The Story of America’s Presidents and the LDS Church." Utah Historical Quarterly 76, no. 3 (July 1, 2008): 306–8. http://dx.doi.org/10.2307/45063628.

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38

Lyman, Edward Leo. "Succession by Seniority: The Development of Procedural Precedents, in the LDS Church." Journal of Mormon History 40, no. 2 (April 1, 2014): 92–158. http://dx.doi.org/10.2307/24243772.

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39

Decoo, Wilfried, and Ellen Decoo. "De visie op homoseksualiteit bij mormonen:." Religie & Samenleving 14, no. 3 (September 1, 2019): 245–71. http://dx.doi.org/10.54195/rs.11564.

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The Church of Jesus Christ of Latter-day Saints, commonly known as LDS Church or Mormon Church, typifies a conservative Christian branch that has been moving through phases in its views on homosexuality. We apply a historical-sociological framework, valid for most of Christianity, to identify how Mormon church leaders shifted from ambiguous tolerance to condemnation of homosexuality. A moral-theological rationale grew only afterwards. Individual church leaders determined the tone which morphed from homophobic to empathetic rhetoric with the nurture-nature debate, the fight against same-sex marriage, and the drama of teen suicides as backdrop. For Mormon gays and lesbians the present doctrine requires them to sacrifice their sexual identity in order to earn social inclusiveness and a promise of salvation. In a broader context of the development of newer religions, Mormonism wants to profile itself as a full-fledged church with both strong principles and Christian charisma, thus trying to shed a historically marginal heritage.

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Howsepian, A. A. "Are Mormons Theists?" Religious Studies 32, no. 3 (September 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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Chapman, Jared R., and Jonathan H. Westover. "Motivation and Influence within a Religious Organization: A Look at the LDS Church." Organizational Cultures: An International Journal 14, no. 1 (2015): 17–24. http://dx.doi.org/10.18848/2327-8013/cgp/v14i01/59258.

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42

Wagner, Johanna. "Moving the Story, with Conviction: On the LDS Church and the Marriage Amendment." Dialogue: A Journal of Mormon Thought 40, no. 4 (December 1, 2007): 130–31. http://dx.doi.org/10.5406/dialjmormthou.40.4.0130.

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43

Alexander, Thomas G. "Stewardship and Enterprise: The LDS Church and the Wasatch Oasis Environment, 1847-1930." Western Historical Quarterly 25, no. 3 (1994): 340. http://dx.doi.org/10.2307/971111.

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44

Phillips, Rick. "The Next Mormons: How Millennials Are Changing the LDS Church, by JANA RIESS." Sociology of Religion 81, no. 2 (2020): 236–37. http://dx.doi.org/10.1093/socrel/sraa013.

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45

Hernandez, Daniel. "A Divine Rebellion: Indigenous Sacraments among Global “Lamanites”." Religions 12, no. 4 (April 19, 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 Mormon that empower contemporary Indigenous agency paradoxically materialize a divinely inspired cultural rebellion within the Church itself. However, this tension that is mediated by Lamanites in the Church is not framed as an exclusive response to the Church itself but, rather, to a larger global hegemony of coloniality to which the Church is subject. These Lamanite worldviews can be understood as a process of restoring ancestral Indigenous sacraments (rituals) through Mormon paradigms, which are found and nurtured in the cracks and fissures of both the material and ontological infrastructure of Mormonism’s dominant paradigm. When Indigenous Mormons assert autonomous authorship of their own cosmogony and metaphysics, the Church beliefs of restoring a ‘primitive Christian church’ and ‘becoming Gods’ is creatively transformed into a more relevant and liberating possibility here and now.

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Ross, Nancy, and Jessica Finnigan. "Mormon Feminist Perspectives on the Mormon Digital Awakening: A Study of Identity and Personal Narratives." Dialogue: A Journal of Mormon Thought 47, no. 4 (December 1, 2014): 47–75. http://dx.doi.org/10.5406/dialjmormthou.47.4.0047.

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Abstract This study examines online Mormon feminists’ identities and beliefs and their responses to the Mormon Digital Awakening. This is the first published survey of online Mormon feminists, which gathered quantitative and qualitative data from 1,862 self-identified Mormon feminists. The findings show that Mormon feminists are predominantly believing and engaged in their local religious communities but, are frustrated with the position of the Church of Jesus Christ of Latter-day Saints on gender. Many Mormon feminists participate in activist movements to raise awareness of gender issues in the Church, and this study records their responses to these recent events. It is argued that Mormon feminists play a significant role in the LDS Church as they bridge the gap between orthodoxy and non-orthodoxy and between orthopraxy and non-orthopraxy.

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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 (March 1999): 286. http://dx.doi.org/10.2307/3512378.

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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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49

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 (June 1999): 323. http://dx.doi.org/10.2307/1387809.

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Compton, Todd M. "John Willard Young, Brigham Young, and the Development of Presidential Succession in the LDS Church." Dialogue: A Journal of Mormon Thought 35, no. 4 (December 1, 2002): 111–34. http://dx.doi.org/10.2307/45226902.

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