Relevant bibliographies by topics / Melchizedek Priesthood (Mormon Church)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
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Academic literature on the topic 'Melchizedek Priesthood (Mormon Church)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Melchizedek Priesthood (Mormon Church)"

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Ruslim, Samuel Kelvin, Ceria Ceria, Imayanti Nainggolan, Fransiskus Irwan Widjaja, and Talizaro Tafonao. "Konsep Lewi Dalam Estafet Kepemimpinan Gembala: Masihkah Relevan Bagi Gereja Saat Ini?" Kharisma: Jurnal Ilmiah Teologi 3, no. 1 (June 30, 2022): 68–78. http://dx.doi.org/10.54553/kharisma.v3i1.84.

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This study was conducted to explore the concept of Levitical leadership in the Bible. The problem that often occurs is that even if there are leaders who are born genetically because they are inherited, strict rules are still needed so that the next generation of churches can continue the leadership relay well. Given the existence of a church that carries the concept of the Levitical priesthood, the writer is interested in examining whether it is still relevant to the church today and formulating it in a scientific study, namely "The Levitical Concept in the Leadership Relay and Its Relevance to the Church Today". The author uses a descriptive analysis qualitative research method, with a literature and library approach. The church that carries the concept of the Levitical priesthood, indirectly rejects the New Testament priesthood where Jesus continues the line of the Melchizedek priesthood, and not the Levitical priesthood, this is what clarifies the difference between the New Testament priesthood and the Levitical priesthood. So it can be concluded that the Levitical priesthood is no longer relevant in a church that recognizes Jesus as high priest, according to the Melchizedek line.
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Cragun, Ryan, Rick Phillips, and Michael Nielson. "Not Before Jesus Comes, If Ever: Mormon Views on When Women Will Receive the Priesthood." Journal of the Mormon Social Science Association 2, no. 1 (2023): 35–55. http://dx.doi.org/10.54587/jmssa.0202.

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While there has been agitation in recent years among some members of the Church of Jesus Christ of Latter-day Saints (LDS Church) for women to be ordained to the priesthood, research has established that the leaders of the religion and most members continue to oppose the idea. Drawing on data from an online purposive sample (n=49,568), we examine how likely members of the LDS Church are to think that women will be ordained to the priesthood and contrast that likelihood with a similar estimation of when Jesus will return and the leadership of the LDS Church will call on some members to move to Jackson County, Missouri in preparation for the Second Coming. Our results suggest that the Mormons in our sample believe that it is more likely that they will move to Missouri to greet Jesus than that women will receive the priesthood.
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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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Jones, Christopher Cannon. "“A verry poor place for our doctrine”: Religion and Race in the 1853 Mormon Mission to Jamaica." Religion and American Culture 31, no. 2 (2021): 262–95. http://dx.doi.org/10.1017/rac.2021.9.

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ABSTRACTThis article examines the first Mormon mission to Jamaica in January 1853. The missionaries, facing opposition from both black and white Jamaicans, returned to the United States after only a month on the island, having made only four converts. Latter-day Saints did not return to Jamaica for another 125 years. Drawing on the missionaries’ personal papers, church archives, local newspaper reports, and governmental records, I argue that the 1853 mission played a crucial role in shaping nineteenth-century Mormonism's racial theology, including the “temple and priesthood ban” that restricted priesthood ordination and temple worship for black men and women. While historians have rightly noted the role twentieth-century missions to regions of the African Diaspora played in ending the ban, studies of the racial restriction's early scope have been discussed in almost exclusively American contexts. The mission to Jamaica, precisely because of its failure, helped shape the ban's implementation and theological justifications. Failing to make any inroads, the elders concluded that both Jamaica and its inhabitants were cursed and not worthy of the missionaries’ time, which anticipated later decisions to prioritize preaching to whites and to scale back and ultimately abandon efforts to proselytize people of African descent.
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Johnson, Janiece, and Quincy D. Newell. "“Not Only to the Gentiles, but Also to the African”: Samuel Chambers and Scripture." Church History 92, no. 2 (June 2023): 357–81. http://dx.doi.org/10.1017/s0009640723001439.

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AbstractAround a hundred Black people joined the Church of Jesus Christ of Latter-day Saints (the LDS Church) in the nineteenth century. From 1873 to 1876, a clerk created one of the most extensive records of an early Black Latter-day Saint when he wrote down Samuel Chambers's religious testimonies given in deacons quorum meetings. Though these records have been known to the academic community for decades, this article represents the first scholarly analysis of them. We argue that Chambers used LDS scriptural language and the authority of his own experience to clear a place rhetorically for himself in the deacons quorum and for Black people in the LDS Church more broadly. Chambers implicitly illustrated his fitness for holding the LDS priesthood and participating in LDS temple rituals, aspects of LDS practice from which Chambers was excluded because he was Black. This article adds depth and richness to our understanding of late nineteenth- and early twentieth-century African American Mormon experience and provides a case study in some of the ways written scripture and spoken language intersect and function for members of a religious community with varying levels of literacy among members.
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Glad, Johnnie. "Rasesynet hos mormonerne i det forrige århundre." Religionsvidenskabeligt Tidsskrift, no. 18 (July 18, 1991). http://dx.doi.org/10.7146/rt.v0i18.5350.

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The Church of Jesus Christ of Latter-Day Saints (also known as the Mormon Church) was established on April 6, 1830, by Joseph Smith, Jr. in Fayette, New York. The Mormon Church claims to be not only a Christian church, but also the only true church here on earth. In addition to the Bible, this church has several authoritative sacred scriptures, such as the Book of Mormon, Doctrine and Covenants, and the Pearl of Great Price.One of the issues that has haunted the Mormon Church down through the years and caused considerable embarrassment and unrest, has been the race issue. Why were Negroes prohibited from entering the priesthood? Why were the Indians and the Negroes stigmatized? Why should a white skin be considered better and more favourable than a dark skin?The intention of this article is to throw some light on this issue and see how it developed during the previous century. It is important in this context to examine the Mormon scriptures. What did they have to say about this issue? And what about the church leaders? How did they look upon and tackle these problems? The leaders of the church had great authority and power. What they said and did had far-reaching consequences in the church and created a pattern for other to follow. The following century is a case in point.
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Newell, Quincy D., and Sara M. Patterson. "Mormonism's First Bad Girl: Lucy Harris and the Gendering of Faith and Doubt in the Church of Jesus Christ of Latter-day Saints." Religion and American Culture, April 12, 2023, 1–30. http://dx.doi.org/10.1017/rac.2023.3.

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ABSTRACT Why has Lucy Harris been blamed for the loss of 116 pages of the Book of Mormon manuscript? Analysis of storytelling about Lucy Harris, Mormonism's first “bad girl,” allows us to see the creation of one element of the Latter-day Saint chain of memory. Through the accretion of stories about Lucy Harris, church members came to code doubt as feminine in Mormon memory while viewing the concept of witness as masculine. These understandings of the relationship between gender and religious faith are embedded understandings in the Latter-day Saint chain of memory. Preserving the memory and reputation of Martin Harris, Lucy's husband, scribe for the Book of Mormon, and one of its three witnesses, allowed Latter-day Saints to cement the intersections of masculinity, priesthood, and witness. Church members used stories about Lucy Harris to teach, discipline, and perform gender norms for future generations of Mormons.
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Palmer, Jason. "La Familia versus The Family: Matriarchal Patriarchies in Peruvian Mormonism." Journal of the Mormon Social Science Association, 2022. http://dx.doi.org/10.54587/jmssa.0105.

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By sacralizing the Western categories of gender and kinship and by exalting the husband-centric, nuclear version of family, The Church of Jesus Christ of Latter-day Saints not only alienated its transgender and feminist members, but also its Peruvian families. This study employs ethnographic encounters, kinterm linguistics, and home décor analysis to situate the existence of Peruvian Mormon matriarchies in the context of a phallocentric religion that spanned two strikingly different, patriarchal societies: one in the Southern Andes of Peru and the other in the US state of Utah. Thus situated, the article then dwells on the transcribed oral history of Ofelia, a Peruvian single mother who utilized the power of the male-only Mormon priesthood to preside over her household as the acting matriarch. Ofelia’s fealty to patriarchy during the very enactment of forbidden priestesshood brings to the fore the profound contradictions that some Peruvian Mormons in the late 2010s disentangled as they sought to become legible to their church as participants in eternal families.
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Dissertations / Theses on the topic "Melchizedek Priesthood (Mormon Church)"

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Shields, Garret S. ""A Fine Field": Rio de Janeiro's Journey to Become a Center of Strength for the LDS Church." BYU ScholarsArchive, 2016. https://scholarsarchive.byu.edu/etd/6213.

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The purpose of this work is to chronicle the growth of The Church of Jesus Christ of Latter-day Saints in Rio de Janeiro, Brazil from its earliest beginnings in the late 1930s to the events surrounding the revelation on the priesthood in 1978. This thesis will show that as the Church in Rio became less American and more Brazilian, Church growth accelerated. When missionaries first began working in the city, its membership, leadership, culture, and even language was based on North American society and practices, and the Church struggled to establish itself. Only as these aspects of the Church became more Brazilian did it begin to have greater success in the area. This survey history of the Church in Rio de Janeiro will begin in 1935 with the influential work of Daniel Shupe—a North American Church member who lived and worked in Rio and translated the Book of Mormon into Portuguese. We will then examine the work of the missionaries both before and after World Warr II, the growth of Brazilian Church leadership in the city, and how the Church established itself as a center of strength for the Church. Finally, our study will conclude with the 1978 revelation extending the priesthood to all worthy male members regardless of race and the immediate influence of that shift on the Church in the city. The focus of this work will be on the major factors and most influential individuals that affect Church growth and stability in Rio, thereby providing an in-depth study of the effects of language, culture, leadership, and race on the Church in this intriguing and influential city.
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Books on the topic "Melchizedek Priesthood (Mormon Church)"

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1895-1985, Kimball Spencer W., ed. Priesthood. Salt Lake City, Utah: Deseret Book Co., 1989.

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2

Church of Jesus Christ of Latter-Day Saints., ed. Melchizedek priesthood leadership: Handbook. Salt Lake City, Utah: Church of Jesus Christ of Latter-Day Saints,c, 1990.

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Church of Jesus Christ of Latter-day Saints. Come unto Christ: Melchizedek Priesthood personal study guide, 1984/1988. Salt Lake City, Utah: Church of Jesus Christ of Latter-day Saints, 1986.

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Church of Jesus Christ of Latter-day Saints., ed. Seek to obtain my word: Melchizedek Priesthood personal study guide 1989. Salt Lake City, Utah: Church of Jesus Christ of Latter-day Saints, 1988.

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5

1915-, Cole Clifford Adair, and Reorganized Church of Jesus Christ of Latter Day Saints., eds. The Priesthood manual. Independence, Mo: Herald Pub. House, 1985.

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Church of Jesus Christ of Latter-day Saints., ed. Come unto the Father in the name of Jesus: Melchizedek priesthood personal study guide 3. Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints, 1990.

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7

H, Ludlow Daniel, ed. Priesthood and church organization: Selections from the Encyclopedia of Mormonism. Salt Lake City, Utah: Deseret Book Co., 1995.

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Church of Jesus Christ of Latter-Day Saints., ed. Priesthood leader's guidebook. Salt Lake City, Utah: Church of Jesus Christ of Latter-Day Saints, 1992.

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Church of Jesus Christ of Latter-day Saints., ed. Aaronic priesthood manual 2. [Salt Lake City]: Church of Jesus Christ of Latter-day Saints, 1993.

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Church of Jesus Christ of Latter-day Saints., ed. Duties and blessings of the priesthood: Basic manual for priesthood holders. Salt Lake City, Utah: Church of Jesus Christ of Latter-day Saints, 2000.

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Book chapters on the topic "Melchizedek Priesthood (Mormon Church)"

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MacKay, Michael Hubbard. "Calculating Salvation." In Prophetic Authority, 103–18. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0008.

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This chapter examines Smith’s creation of the Mormon law (D&C 20 and 42) and formation of a hierarchical priesthood structure to govern the kingdom of God, which he based on a charismatic reception of the law through revelation, a restoration of his church through angelic visits and theophany, and his expectation that church members have their own revelations and see God for themselves (D&C 88:1). The chapter examines the emergence of several new rituals in the Kirtland period before turning attention to Smith’s 1836 priesthood restoration narrative about Elijah, the Old Testament prophet, who reportedly visited Smith on April 3, 1836. The idea of Elijah returning to usher in the Second Coming was commonly preached by antebellum Protestants who accentuated the millennialism in the fourth chapter of Malachi. The chapter traces Smith’s interest in the Old Testament, which led to his study of Hebrew and his discovery of the Passover tradition of leaving a cup of wine for Elijah in anticipation of his return. The chapter views Elijah’s restoration of priesthood as the pinnacle of the development of the Mormon priesthood that would endow the Mormons with power from on high. The chapter traces Smith’s attempts to reconcile the tension between following the law (even his own revelatory commandments), empowering a hierarchy of priests, and being assured salvation through physical rites. It charts the beginning of new Mormon ritual efforts to recreate its members as prophets/prophetesses, priests/priestesses, and kings/queens, all while maintaining Smith’s central role. The rituals endowed the Mormon membership with authority and connected them to the ancient order of Melchizedek and prepared for Christ’s Second Coming. Participation in solemn assemblies, anointings, and the School of the Prophets assured Mormons of their salvation and role in the kingdom within a hierarchical ecclesiology that upheld Smith’s authority. His new liturgies, particularly those featured in the new “House of the Lord” (later termed “temple”) in Kirtland, offered members kingly and prophetic authority without threatening the hierarchical structure of the priesthood.
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MacKay, Michael Hubbard. "The Development of Mormon Priesthood." In Prophetic Authority, 71–84. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0006.

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This chapter charts the emergence of Mormon priesthood through Smith’s restoration scripture and describes the institutional priesthood that defined Smith as the president of the high priesthood and ultimate appellate judge within a structure that came to include both a higher and a lower priesthood. The chapter explores Smith’s narrative of authority extending back in time before the garden of Eden and forward in time to Joseph Smith in the last dispensation. With the power of his prophetic voice, Smith recast the Bible and added the book of Moses, the Book of Mormon, and his own revelations to the revelatory foundation of his church. The chapter further charts the emergence of the term priesthood in Mormonism when Joseph Smith began to connect the Bible with his new restoration scripture that marked a genealogy of priesthood back to Adam. Through this lineage of power, Smith defined an authority traced from patriarch to patriarch, preceding hundreds of years of Catholic succession. Smith became the fountainhead of all things Mormon, distributing and sustaining all authority and power in a well-organized religious system.
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Harris, Matthew L. "Lobbying for the Priesthood, 1970–1973." In Second-Class Saints, 159–91. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197695715.003.0006.

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Abstract This chapter looks at two athletic protests—by Colorado State University and the University of Washington—which forced the church to wage an aggressive public relations campaign to defend Mormon racial teachings. This chapter also addresses how Black Latter-day Saints pressed church leaders to grant Black men the priesthood and Black families access to Mormon temples. In response, the First Presidency appointed three apostles—Gordon B. Hinckley, Thomas S. Monson, and Boyd K. Packer—to meet with Black Latter-day Saints Ruffin Bridgeforth, Darius Gray, and Eugene Orr, who demanded the priesthood. The church didn’t give in to their demands, but the leadership allowed Black Latter-day Saints to form a support group called Genesis so they could hold their own monthly worship services under the guidance of White priesthood holders.
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Hamilton, C. Mark. "Associated Buildings." In Nineteenth-Century Mormon Architecture and City Planning, 93–100. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195075052.003.0006.

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Abstract Four types of specialized church buildings made their appearance in the nineteenth century: the endowment house, the priesthood hall, the Relief Society hall, and the tithing office. Each was built in response to a specific liturgical, administrative, or auxiliary need. The endowment house and the priesthood hall were exclusive to the nineteenth century, while the Relief Society hall and the tithing office continued to function into the early decades of the twentieth. Eventually, each was abandoned because of the completion of the temples, changes in church practices, and the expanded role of meetinghouses.
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MacKay, Michael Hubbard. "Prophetic Authority." In Prophetic Authority, 9–23. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0002.

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To explore the foundations of Mormon religious authority, this chapter introduces the idea of a Mormon prophet, demonstrates how the production of the Book of Mormon established Smith’s claim to authority, and show how his ongoing revelation created a hospitable environment to maintain his prophetic authority hierarchically within his church. This will lay the foundational concepts for how Smith developed and maintained a hierarchal role while also developing a democratic priesthood. It will also set the scene for how an inclusive populist priesthood could eventually embrace a hierarchical ecclesiology, demonstrated by Kathleen Flake’s work. The chapter will begin to define what a Mormon prophet looks like and how Joseph Smith establishes his prophethood and authority through the charismatic practices of communing with the dead and producing modern revelation and ancient scripture. It will establish that this kind a charisma founds authority and creates a space in which prophetic authority can exist charismatically without the grounding of an institution.
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Harris, Matthew L. "Hard Doctrine, 2000–2013." In Second-Class Saints, 285–306. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197695715.003.0010.

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Abstract This chapter explores BYU religion professor Randy Bott’s controversial interview with Washington Post reporter Jason Horowitz wherein the professor promoted the church’s antiblack teachings. This affected Mormon Mitt Romney’s 2012 presidential campaign, then underway. This chapter also examines the fallout from Bott’s interview, which resulted in two forcefully worded PR statements the church produced condemning him. And it examines how the church made a number of subtle moves to prepare itself for global expansion. High-ranking church leaders named the first Black general authority, removed Mormon Doctrine from print, and condemned the church’s erstwhile racial theology in a seminal essay called “Race and the Priesthood.”
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Haglund, Kristine L. "The Possibilities of Dialogue." In Eugene England, 47–75. University of Illinois Press, 2021. http://dx.doi.org/10.5622/illinois/9780252043932.003.0003.

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Eugene England regarded the dialectic engagement of competing ideas as a way to discover truth. He sought dialogue in the classroom, in church work, through letters, by publishing a journal (called Dialogue), by founding or participating in associations for Mormon letters and Mormon history, and in frequent gatherings with many friends. The possibility of knowledge as dialectic is, on the one hand, deeply rooted in the strain of Mormon thought that asserts both the salvific potential of human community and the individual’s right to unmediated communication with God. At the same time, it is in tension with other foundational Mormon assertions about the authority of prophets and the requirement that individual revelation, conscience, and logic be subordinated to priesthood hierarchs. This chapter examines the possibilities and limitations of a dialogical approach to Mormonism, including particularly England’s lifelong efforts to engage the official church in various ways.
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Handley, George B. "The Life of a Mormon Educator." In Lowell L. Bennion, 1–32. University of Illinois Press, 2023. http://dx.doi.org/10.5622/illinois/9780252045394.003.0001.

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This chapter provides an overview of the intellectual and educational contexts in which the work of Lowell Bennion emerged. It traces the development of Christian modernism and the implications of theologies of immanence and transcendence for religious education and the ways in which Mormonism coincided and diverged from these Protestant trends. In a brief biography, the chapter demonstrates the profound commitment Bennion developed to ethics, his debt to Max Weber, and how he navigated the challenging relationship with the LDS church hierarchy in order to retain the integrity of his own thinking and commitments and why his story is still relevant today. Key episodes examine his questions about the priesthood ban of LDS men of African descent and antiscientific positions of some LDS leaders.
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Pulido, Elisa Eastwood. "Bautista Embraces Mormonism, 1901–1910." In The Spiritual Evolution of Margarito Bautista, 44–61. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0004.

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This chapter examines Margarito Bautista’s 1901 conversion to The Church of Jesus Christ of Latter-day Saints in Central Mexico and his subsequent residency in the polygamous Mormon Colonies in northern Mexico from 1903 to 1910. It argues that in the first decade after his conversion, Bautista’s mirroring of Euro-American Mormon missionaries transformed him into a potent, if unpaid evangelizer and impressed upon him the idea that the development of Mexico and Mexicans was a religious duty that required self-sacrifice, community building, and the strict observance of difficult practices, i.e. polygamy. After his conversion, Bautista quickly rose through the ranks of the Mormon priesthood and began evangelizing other Mexicans, first on Mexico’s Central Plateau and later in the state of Chihuahua, where he witnessed first-hand the Mormon practice of gathering into homogenous communities, the practice of polygamy, and the ability of Mormon colonists to tame the wilderness.
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Harris, Matthew L. "From Policy to Doctrine, 1830–1949." In Second-Class Saints, 1–27. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197695715.003.0001.

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Abstract This chapter chronicles how the church’s policies and practices relating to people of African descent evolved into doctrine. Black and biracial men were ordained to the priesthood during the tenure of church founder Joseph Smith Jr., but his successor, Brigham Young, changed the policy to deny Black men the priesthood and Black families access to Mormon temples. This chapter also probes racial identity by examining how the church used a “one-drop” rule to determine Black African lineage. In addition, it uses as case studies the experiences of two Black Latter-day Saints—Elijah Abel and Jane Manning James—to show how they struggled to fit into the church’s conception of soteriology. Finally, it examines the influence of Apostle Joseph Fielding Smith—the man most responsible for codifying the church’s race teachings into doctrine. Smith’s ideas influenced a seminal 1949 statement on race and priesthood from the church’s governing First Presidency.
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