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Relevant bibliographies by topics / Mormon missionaries – Training of

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Academic literature on the topic 'Mormon missionaries – Training of'

Author: Grafiati

Published: 26 July 2024

Last updated: 27 July 2024

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Journal articles on the topic "Mormon missionaries – Training of"

1

Souders, Michael C. "Preaching the Restored Gospel: John Nicholson's Homiletic Theories for Young Mormons." Rhetorica 27, no. 4 (2009): 420–45. http://dx.doi.org/10.1525/rh.2009.27.4.420.

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John Nicholson's The Preceptor is the first book dedicated to an explicitly Mormon rhetorical theory, which he attempts to employ in the troubled landscape of LDS missionary training. This essay examines Nicholson's advice to missionaries, and argues that The Preceptor links logos and the Holy Spirit together in homiletic division of labor, connecting traditional Christian preaching with indigenous Mormon style and theology. By studying The Preceptor we can gain an appreciation for how rhetorical theories develop specific features that reflect a particular culture's location in history and society, and examine a rhetoric that served as an alternative to mainstream American religious and secular rhetorical development.

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Lively, Robert L. "The Mormon Missionary: Who Is That Knocking at My Door?" International Bulletin of Mission Research 41, no. 3 (April 20, 2017): 251–60. http://dx.doi.org/10.1177/2396939317706445.

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I have encountered Mormon missionaries in various regions of the United States and the world—but I never could find any detailed information about them written by a non-Mormon. I found this absence surprising, since their church has sent over 1.1 million missionaries around the world since its founding. With encouragement from my students, I, a non-Mormon, wrote the book The Mormon Missionary: Who Is That Knocking at My Door? (2015, 576 pages). This article tells the story of my interviews with nearly three hundred Mormon missionaries, my findings, and the book’s reception by the Mormon scholarly and missionary communities.

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AKGÜN, Seçil Karal. "Mormon Missionaries in the Ottoman Empire." Turcica 28 (January 1, 1996): 347–58. http://dx.doi.org/10.2143/turc.28.0.2004350.

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Adams, William E., and James R. Clopton. "Personality and Dissonance Among Mormon Missionaries." Journal of Personality Assessment 54, no. 3-4 (June 1990): 684–93. http://dx.doi.org/10.1080/00223891.1990.9674029.

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Adams, William, and James Clopton. "Personality and Dissonance Among Mormon Missionaries." Journal of Personality Assessment 54, no. 3 (June 1, 1990): 684–93. http://dx.doi.org/10.1207/s15327752jpa5403&4_21.

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6

Grace Chou, Hui-Tzu. "Mormon Missionary Experiences and Subsequent Religiosity among Returned Missionaries in Utah." Social Sciences and Missions 26, no. 2-3 (2013): 199–225. http://dx.doi.org/10.1163/18748945-02603005.

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This qualitative research examined Mormon missionary experiences and their impacts on the religiosity of returned missionaries living in Utah. Based on open-ended surveys completed by those who served a mission for the Mormon Church, this research analyzed how missionary experiences increased the religiosity of most missionaries, as well as reasons why some respondents felt their missionary experiences decreased their religious level. This paper also examined the missionary experiences of those who later dropped out of Mormonism – why their missionary experiences failed to strengthen their commitment while they convinced others to join the Mormon Church. This paper found that men and women faced different challenges during their mission, and mission experiences also affected men’s and women’s religiosity differently. In addition, although those who served in Western Europe faced the highest rate of rejection during their mission, they reported higher religious and spiritual levels than their counterparts. The paper concludes with the development of a grounded theory arguing that the impact of the Mormon missionary experiences on missionaries’ subsequent religiosity corresponds to a process of maximizing social acceptance and minimizing social rejections among various social groups.

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Pope, Devin G. "Benefits of bilingualism: Evidence from Mormon missionaries." Economics of Education Review 27, no. 2 (April 2008): 234–42. http://dx.doi.org/10.1016/j.econedurev.2006.09.006.

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Feller, Gavin. "Uncanny and Doubly Liminal: Social Media, Cross-Cultural Reentry, and lds/Mormon Missionary Religious Identity." Journal of Religion, Media and Digital Culture 7, no. 1 (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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Kirk, Rachel W. "Spanish proficiency, cultural knowledge, and identity of Mormon returned missionaries." Spanish in Context 11, no. 1 (May 12, 2014): 1–26. http://dx.doi.org/10.1075/sic.11.1.01kir.

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This article examines the linguistic skills, cultural knowledge, and assimilation of students who have completed a Spanish-language mission for The Church of Jesus Christ of Latter-day Saints, a population that attains a high level of fluency in a second language. The results of a written survey completed by 103 students who had served Spanish-language missions are described. These students’ linguistic strengths and weaknesses resemble those of heritage language learners, while their motivation and cultural understanding are more similar to those of traditional foreign language students. Although these students lived in the target culture for an extended period of time and many attained a high level of linguistic proficiency, their awareness of cultural issues and ability to articulate them were limited. It seems that certain attributes of the Hispanic culture may have become ingrained in the students’ personalities nonetheless.

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Ault, Michael K. "“Being Refined into a Better Form”: The Structuration Process of Missionary Identification." Journal of Communication and Religion 41, no. 2 (2018): 43–57. http://dx.doi.org/10.5840/jcr20184129.

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Despite the steep decline in organized religious affiliation in the United States, The Church of Jesus Christ of Latter-day Saints, commonly known as Mormons, has continued to see consistent growth and stability in the organization. One way this Church maintains its organizational and cultural structure is through its mission program. This program institutionalizes and standardizes a large-scale rite of passage so as to foster structural understanding and commitment. Using a structurational model of identification, this study examined the missionary experience of 38 prospective, active, and recently returned missionaries and how the missionary experience influences the rules and resources that make up an individual’s identity. Constant comparative analysis revealed that missionaries experienced a rite of passage through three identity-shaping processes: divestiture, individualizing the missionary identity, and mastering the missionary identity. Further, this study demonstrated that missionaries and returned missionaries use rules and resources developed through missionary service to influence the production and reproduction of the Mormon structure through individual development, family construction, and organizational service.

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Dissertations / Theses on the topic "Mormon missionaries – Training of"

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Kohler, D. Brian. "Learning to Learn: the Training of Missionaries in Language Learning Strategies at the Missionary Training Center." Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTGM,19192.

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Silver, Melinda. "The Effect of The Book of Mormon Diglot Reader: A Study of the Vocabulary Acquisition, Reading Comprehension, and the Reduction of Negative Affective Variables in Missionaries." Diss., CLICK HERE for online access, 1997. http://patriot.lib.byu.edu/u?/MTNZ,22812.

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Bateman, Blair E. "The Development and Validation of the Missionary Language Performance Test." Diss., CLICK HERE for online access, 1995. http://patriot.lib.byu.edu/u?/MTAF,15543.

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Bichon, Laura Millet. "The Effects of Use of A Metacognitive Strategy on the Language Anxiety of Missionaries at the Missionary Training Center." Diss., CLICK HERE for online access, 2000. http://contentdm.lib.byu.edu/u?/MTAF,35122.

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Olsen, Stephanie Wallace. "Implementing a Context-Based Teaching Curriculum for French Learners at the MTC." CLICK HERE for online access, 2000. http://contentdm.lib.byu.edu/u?/MTNZ,33128.

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Stahmann, Paul Cook. "Geographic Literacy Among LDS Returned Missionaries." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTNZ,22830.

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Carroll, Danny. "Tools for witnessing to Mormon missionaries." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Mauerman, Peggy S. "Language Attrition in French-Speaking Missionaries." Diss., CLICK HERE for online access, 1985. https://scholarsarchive.byu.edu/etd/4914.

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Peterson, Barbara Jean Bivins. "How grammar instruction can benefit students in the second language classroom." CSUSB ScholarWorks, 2004. https://scholarworks.lib.csusb.edu/etd-project/2640.

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The purpose of this paper is to examine the role that grammar has played in second language teaching methods throughout history and to question whether explicit grammar study has a place in the second language classroom today.

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Burraston, Bert. "Predicting Missionary Service." Diss., CLICK HERE for online access, 1994. http://patriot.lib.byu.edu/u?/MTAF,15588.

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Books on the topic "Mormon missionaries – Training of"

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Church of Jesus Christ of Latter-Day Saints. Missionary guide: Training for missionaries. Salt Lake City, Utah: Church of Jesus Christ of Latter-Day Saints, 1988.

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2

MTC at home. American Fork, Utah: Covenant Communications, Inc., 2014.

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Sisters: A modern girl's guide to serving a mission. American Fork, Utah: Covenant Communications, Inc., 2012.

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K, Christensen Barbara, ed. Making your home a missionary training center. Salt Lake City, Utah: Deseret Book Co., 1985.

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What every future missionary and their parents need to know. Springville, Utah: CFI, an imprint of Cedar Fort, Inc., 2016.

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Will my child be ready: Missionary prep for moms. Salt Lake City, Utah: Deseret Book, 2015.

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The highly effective missionary: Bold and innovative approaches to hasten the work. Springville, Utah: CFI, 2013.

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8

Underwood, Troy. Answering the Mormon missionaries lesson by lesson. Battle Ground, WA: TLC Ministries, 2000.

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9

illustrator, Egbert Corey 1988, ed. I hope they call me on a mission. Springville, UT: CFI, an imprint of Cedar Fort, Inc., 2015.

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10

Who's at the door?: A memoir of me and the missionaries. Springville, Utah: CFI, 2010.

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Book chapters on the topic "Mormon missionaries – Training of"

1

Martinich, Matthew L. "Mormon Missionary Training Centers." In Encyclopedia of Latin American Religions, 1–2. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-08956-0_469-1.

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Martinich, Matthew L. "Mormon Missionary Training Centers." In Encyclopedia of Latin American Religions, 981–83. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_469.

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3

Rex Galindo, David. "Training Missionaries." In To Sin No More. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603264.003.0004.

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This chapter examines the missionary training program in the Franciscan colleges for the propagation of Catholicism, focusing on the collegial curriculum, especially instruction in moral theology and languages. The objective of the Franciscan Order's college training program was to provide missionaries with pedagogic and epistemological techniques to help them in their evangelical endeavors, particularly preaching skills. Franciscan friars in the colegios were exposed to a stringent daily life and training in linguistics, philosophy, and theology. Franciscan missionaries and preachers were trained to become assertive evangelical ministers at the vanguard of the Catholic religion in the early modern world. The chapter discusses the specific elements of the Franciscan training program in the colegios de propaganda fide, what and how veteran missionaries and reformers contributed to college curricula, and quotidian life in the college. It also describes the curriculum reforms pursued by the Franciscan colleges.

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McBride, Spencer W. "Electioneering Missionaries." In Joseph Smith for President, 119–38. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190909413.003.0010.

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This chapter describes the electioneering efforts of more than 400 missionaries that Mormon leaders dispatched throughout the United States to campaign for Smith, carrying copies of Smith’s political pamphlet aimed to win political support for their prophet. The experiences of these missionaries varied by location. One large rally led by campaign missionaries in Boston ended with a brawl between hecklers and the police. Other missionaries faced the threat of mob violence in the South because of their distribution of Smith’s pamphlet, which contained calls for the end of slavery. Missionaries in New York City created a campaign newspaper, The Prophet, to help boost Smith’s electoral profile.

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"Chapter 3. Training Missionaries." In To Sin No More, 117–68. Stanford University Press, 2020. http://dx.doi.org/10.1515/9781503604087-007.

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Harley, David. "The Training of Asian Missionaries." In Contextualisation and Mission Training, 37–46. Fortress Press, 2013. http://dx.doi.org/10.2307/j.ctv1ddcrgw.7.

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Harley, David. "The Training of Asian Missionaries." In Contextualisation and Mission Training, 37–46. Fortress Press, 2013. http://dx.doi.org/10.2307/j.ctv1ddcrgw.7.

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Pulido, Elisa Eastwood. "The Mormons in Mexico, 1875–1901." In The Spiritual Evolution of Margarito Bautista, 26–43. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0003.

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This chapter summarizes the origins of The Church of Jesus Christ of Latter-day Saints in Mexico, from the 1875 journey of the first missionaries to Mexico to the 1887 establishment of polygamous Mormon Colonies in the northern Mexican wilderness. The chapter argues that early converts to Mormonism in Mexico were attracted first to etiological narratives from Mormon scripture expounding on the chosen-ness of indigenous Americans and second to Mormon communalism. Early converts included Plotino Rhodakanaty, the father of Mexican anarchism, who sought to build a colony in collaboration with the Mormon Church. His aversion to hierarchical control soon separated him from Mormonism. Agrarian peasants from villages on Mexico’s Central Plateau found Mormon narratives regarding Mexico’s prophetic past and future compelling. In 1887, the Mormon Church turned its attention from proselytizing in order to build colonies in Mexico as safe havens for polygamists fleeing federal prosecution in the United States.

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Lineham, Peter. "The Mormon Message in the Context of Maori Culture." In Religions and Missionaries around the Pacific, 1500–1900, 257–88. Routledge, 2017. http://dx.doi.org/10.4324/9781315244686-17.

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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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