Relevant bibliographies by topics / Mormons and Mormonism

Contents

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

Academic literature on the topic 'Mormons and Mormonism'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Mormons and Mormonism.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Mormons and Mormonism"

1

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

Full text
Abstract:
Because Mormons could never fully realize their separatist dreams of a visible Zion in North America, the history of Mormonism has involved highly complex contacts and negotiations with non-Mormons. In their attempts to convert, resist, or appease outsiders, Mormons have engaged in a distinctive dialectic of secrecy and self-disclosure, of esoteric rites and public relations. The result has been an extended process of controlled modernization.Narratives of this process have focused on the 1890 “Manifesto” of LDS President and Prophet Wilford Woodruff, the momentous declaration that Latter-day Saints must cease to contract plural marriages. The Manifesto put an end to the intense federal persecution of the 1880s, when government agents imprisoned or exiled husbands of plural wives, confiscated Mormon assets, abolished Utah women's right to vote, and secularized Mormon schools. President Woodruff's truce with the federal government brought Mormons a relative peace and an important sign of acceptance: the granting of statehood to Utah in 1896.
APA, Harvard, Vancouver, ISO, and other styles
2

Morris, Paul. "Polynesians and Mormonism." Nova Religio 18, no. 4 (2014): 83–101. http://dx.doi.org/10.1525/nr.2015.18.4.83.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
3

O'Brien, Hazel. "The Marginality of ‘Irish Mormonism’." Journal of the British Association for the Study of Religion (JBASR) 21 (January 8, 2020): 52. http://dx.doi.org/10.18792/jbasr.v21i0.40.

Full text
Abstract:
This article builds upon existing literature which demonstrates the complex interconnections of Catholicism, Irishness, and whiteness in the Republic of Ireland. Using this multifaceted inter-relationship between religious, national, and racial identities as its starting point, this article analyses negotiations of Irishness, community, and belonging amongst adherents of Mormonism in Ireland. This article firstly argues that as members of a minority religion Mormons in Ireland of all backgrounds are stigmatised and marginalised from Irish narratives of ‘belonging’. Secondly, this article determines that as the majority of Mormons in Ireland are white Irish, in keeping with the majority population, they view themselves and are viewed by others as both insiders and outsiders within their own country. Thirdly, this article demonstrates how Mormons in Ireland with racialised identities also navigate a complex system of racial, religious, and national affiliations. Thus, this article establishes that Mormons of all backgrounds in Ireland struggle to gain acceptance and belonging within the national narrative of belonging. Finally, this article identifies the processes through which Mormons in Ireland work to create belonging to the national narrative. For some, emphasising their identity as Christian is a way to find commonality with the majority Catholic population in Ireland. For others, a celebration and reinterpretation of Irishness is used as a tool to build a dual sense of belonging; to others within an increasingly diverse Mormon community in Ireland, and to the wider society.
APA, Harvard, Vancouver, ISO, and other styles
4

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

Full text
Abstract:
In the history of American popular religion, the Latter-day Saints, or Mormons, have undergone a series of paradigmatic shifts in order to join the Christian mainstream, abandoning such controversial core doctrines and institutions as polygamy and the political kingdom of God. Mormon historians have played an important role in this metamorphosis, employing a version (if not perversion) of the Church-Sect Dichotomy to change the past in order to control the future, arguing, in effect, that founder Joseph Smith Jr’s erstwhile magical beliefs and practices gave way to a more “mature” and bible-based self-understanding which is then said to best describe the religion that he founded in 1830. However, an “esoteric approach” as Faivre and Hanegraaff understand the term has much to offer the study of Mormonism as an old, new religion and the basis for a more even methodological playing field and new interpretation of Mormonism as equally magical (Masonic) and biblical (Evangelical) despite appearances. This article will focus on early Mormonism’s fascination with and employment of ciphers, or “the coded word,” essential to such foundation texts as the Book of Mormon and “Book of Abraham,” as well as the somewhat contradictory, albeit colonial understanding of African character and destiny in these two hermetic works of divine inspiration and social commentary in the Latter-day Saint canonical tradition.
APA, Harvard, Vancouver, ISO, and other styles
5

Decoo, Ellen, and Chia Longman. "Gesprekken met mormoonse vrouwen in Vlaanderen." Religie & Samenleving 16, no. 3 (2021): 226–49. http://dx.doi.org/10.54195/rs.11460.

Full text
Abstract:
Latter-day Saints (Mormons) living outside the ‘Mormon Culture Region’ in the Western United States usually form small minorities. As Mormonism upholds conservative gender norms, we investigated how a sample of thirteen Mormon women living in Flanders (Northern part of Belgium) experienced their relation with the Flemish secular-liberal environment. The research used the framework of structural ambivalence to assess how these women cope with conflicting norms on marriage age, male-only priesthood and familial dilemmas. Results show how respondents use arguments and strategies to handle or to avert ambivalence.
APA, Harvard, Vancouver, ISO, and other styles
6

Powell, Randy. "Social Welfare at the End of the World: How the Mormons Created an Alternative to the New Deal and Helped Build Modern Conservatism." Journal of Policy History 31, no. 04 (2019): 488–511. http://dx.doi.org/10.1017/s0898030619000198.

Full text
Abstract:
Abstract:It is common for members of the Church of Jesus Christ of Latter-day Saints to be considered one of the most conservative religious groups in the United States. What is less well understood is as to when the relationship between Mormonism and American conservatism began. While some historians point to the social upheavals in the 1960s and 1970s as the glue that united Mormons and conservatives, the connection began decades earlier during the Great Depression. Leaders of the Mormon Church interpreted Roosevelt’s New Deal as the fulfillment of eschatological prophecy. Envisioning themselves saving America and the Constitution at the world’s end, Mormon authorities established their own welfare program to inspire Latter-day Saints and Americans in general to eschew the New Deal. Anti–New Dealers used the Mormon welfare plan to construct a conservative ideology. Accordingly, Mormons are essential elements in the formation of a political movement that revolutionized the United States.
APA, Harvard, Vancouver, ISO, and other styles
7

Simpson, Thomas W. "The Death of Mormon Separatism in American Universities, 1877–1896." Religion and American Culture: A Journal of Interpretation 22, no. 2 (2012): 163–201. http://dx.doi.org/10.1525/rac.2012.22.2.163.

Full text
Abstract:
AbstractThe transformation of Mormonism from a small, persecuted sect into an established, global faith has attracted scholarly attention for decades. By all accounts, the late nineteenth and early twentieth centuries were critical for the church's evolution and modernization. The rapidity of the change, however, leaves nagging questions. After years of costly, principled resistance, how could Mormons, with any semblance of dignity and self-respect, suddenly embrace the institutions and values of their tormentors? How did members of the nineteenth century's “most despised large group” become so loyal to the United States in the twentieth?This essay explores the unique, crucial role that American universities played in fostering Mormon-Gentile reconciliation. Right when the animosities were at fever pitch—in the decades between the death of Brigham Young (1877) and Utah's admission into the Union as the forty-fifth state (1896)—the American university became a liminal, quasi-sacred space where Mormons experienced a radical transformation of consciousness and identity. In the process, they developed an enduring devotion to non-Mormon institutions and deference to non-Mormon expertise. These extra-ecclesial loyalties would dismantle the ideological framework of Mormon separatism and pave the way for Mormons' voluntary reimmersion into the mainstream of American life.
APA, Harvard, Vancouver, ISO, and other styles
8

Hernandez, Daniel. "A Divine Rebellion: Indigenous Sacraments among Global “Lamanites”." Religions 12, no. 4 (2021): 280. http://dx.doi.org/10.3390/rel12040280.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
9

Anoszko, Sergiusz. "Teologia misji i ruch misyjny w nauczaniu wczesnego Kościoła Jezusa Chrystusa Świętych w Dniach Ostatnich (mormonów)." Annales Missiologici Posnanienses 22 (August 4, 2023): 99–114. http://dx.doi.org/10.14746/amp.2017.22.8.

Full text
Abstract:
Mormons are particularly concerned about missionary work, putting much effort into converting non-Mormons into their faith. The proposed text attempts to focus on the goals of the missionary activity of this quasi-Christian new religious movement, to explain the processes by which the Mormons formed their view of conversion and how to achieve them in daily life during missionary work at the early stages of the history of the denomination. An analysis of the idea of mission in the teaching and practice of the Church of Joseph Smith allows us to gain an understanding of the general theological and anthropological principles of modern Mormonism.
APA, Harvard, Vancouver, ISO, and other styles
10

Bennett, James B. "“Until This Curse of Polygamy Is Wiped Out”: Black Methodists, White Mormons, and Constructions of Racial Identity in the Late Nineteenth Century." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 167–94. http://dx.doi.org/10.1525/rac.2011.21.2.167.

Full text
Abstract:
AbstractDuring the final quarter of the nineteenth century, black members of the Methodist Episcopal (ME) Church published a steady stream of anti-Mormonism in their weekly newspaper, the widely read and distributedSouthwestern Christian Advocate. This anti-Mormonism functioned as way for black ME Church members to articulate their denomination's distinctive racial ideology. Black ME Church members believed that their racially mixed denomination, imperfect though it was, offered the best model for advancing black citizens toward equality in both the Christian church and the American nation. Mormons, as a religious group who separated themselves in both identity and practice and as a community experiencing persecution, were a useful negative example of the dangers of abandoning the ME quest for inclusion. Black ME Church members emphasized their Christian faithfulness and American patriotism, in contrast to Mormon religious heterodoxy and political insubordination, as arguments for acceptance as equals in both religious and political institutions. At the same time, anti-Mormon rhetoric also proved a useful tool for reflecting on the challenges of African American life, regardless of denominational affiliation. For example, anti-polygamy opened space to comment on the precarious position of black women and families in the post-bellum South. In addition, cataloguing Mormon intellectual, moral, and social deficiencies became a form of instruction in the larger project of black uplift, by which African Americans sought to enter the ranks and privileges of the American middle class. In the end, however, black ME Church members found themselves increasingly segregated within their denomination and in society at large, even as Mormons, once considered both racially and religiously inferior, were welcomed into the nation as citizens and equals.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Mormons and Mormonism"

1

Mitchell, Hildi J. "Belief, activity and embodiment in the constitution of contemporary Mormonism." Thesis, Queen's University Belfast, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314122.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Wright, Dennis A. "Developing a training manual for use with Mormonism Unmasked for Christians to prepare themselves for witnessing opportunities with Latter-day Saints." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

Full text
Abstract:
Ministry research project (D. Min.)--Midwestern Baptist Theological Seminary, 2004.
Submitted in partial fulfillment of the requirements for the Doctor of Ministry Degree. Includes bibliographical references (leaves 410-417).
APA, Harvard, Vancouver, ISO, and other styles
3

Williams, Terrol Roark. "Taking Mormons Seriously: Ethics of Representing Latter-day Saints in American Fiction." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd1936.pdf.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Huetter, Robert A. "A History of Fort Duchesne, Utah, and the Role of its First Commanding Officer, Frederick W. Benteen." Diss., CLICK HERE for online access, 1990. http://patriot.lib.byu.edu/u?/MTGM,14001.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Charles, Carter. "L'intégration politique des mormons aux États-Unis : de Reed Smoot à Mitt Romney." Thesis, Bordeaux 3, 2013. http://www.theses.fr/2013BOR30054.

Full text
Abstract:
L’Église de Jésus-Christ des Saints des Derniers Jours, ou « Église mormone », émargea au cours de la première moitié du XIXe siècle dans une Amérique en proie à des mutations sociales et religieuses. Joseph Smith, son prophète-fondateur, l’inscrivit dès le départ dans une radicalité doctrinale en « protestant » les fondamentaux du christianisme tels qu’ils avaient été définis et acceptés auparavant. Il s’attira de ce fait le courroux des « Églises établies », en particulier de celles du protestantisme évangélique. Malgré une américanité foncière, sa religion fut affublée de l’étiquette « un-american » et ses disciples furent persécutés, poussés à édifier leur « Sion » sur la « Frontière », puis dans l’Ouest, à la périphérie de la société américaine. Contrairement à bien d’autres groupes religieux ou de mouvements utopiques, les « mormons » réussirent à transformer leur marginalisation en force, développant par la même occasion des particularismes qui firent d’eux un « peuple à part ». Or, ils s’éveillèrent aussi à l’évidence que pour échapper aux persécutions, ils devaient se positionner au cœur de l’action politique du pays. L’investiture de Mitt Romney par le Parti républicain pour l’élection présidentielle de 2012 témoigne de leur réussite. Mais comment cela fut-il possible ? Romney fut aussi l’objet d’une formidable opposition religieuse au cours de la phase des primaires du Parti qui n’est pas sans rappeler celles fomentées par les protestants contre les catholiques Al Smith (1928) et John F. Kennedy (1960). Comment expliquer ce refus de voir un mormon à la Maison blanche ? Nous répondons dans cette thèse à ces questions, et à bien d’autres, notamment en illustrant le fait que Romney, J. F. Kennedy et Al Smith eurent un prédécesseur en Reed Smoot, apôtre mormon dont l’élection en 1902 au Sénat fédéral fut à l’origine du plus grand procès politico-religieux d’Amérique
The Church of Jesus Christ of Latter-day Saints, or “Mormon Church,” emerged during the first half of the 19th century while America was undergoing social and religious changes. Right from the outset, Joseph Smith, the prophet-founder, set the Church in a radical opposition, “protesting” the dogma of traditional Christianity as they had been defined and accepted for centuries. He attracted the ire of the “established Churches” of Evangelical Protestantism. In spite of the profound Americanness of his religion, it was labeled un-american and his followers were persecuted, driven out, and forced to build their “Zion” on the Frontier, and then in the West, on the margins of American society. Unlike several other religious groups and utopian movements, the “Mormons” managed to turn their marginalization into strength, developing thereby traits that made them “a peculiar people.” Yet, they also realized that to escape persecutions, they had to be at the center of the nation’s politics. The nomination of Mitt Romney by the Republican Party for the 2012 presidential election testifies to their success. How did that come about? Romney was also the object of a sturdy religious opposition during the Party’s primaries that reminded the ones set up by the Protestants in the cases of Al Smith (1928) and of John F. Kennedy (1960). How does one account for this refusal to see a Mormon in the White House? In this dissertation, we answer these questions, and to many more, particularly as we illustrate the fact that Romney, J. F. Kennedy and Al Smith had a predecessor in Reed Smoot, a Mormon apostle whose election in 1902 to the U.S. Senate set the tone for the greatest religiously and politically-motivated trial ever in American history
APA, Harvard, Vancouver, ISO, and other styles
6

Foster, Craig L. "Anti-Mormon Pamphleteering in Great Britain, 1837-1860." Diss., CLICK HERE for online access, 1989. http://patriot.lib.byu.edu/u?/MTAF,34226.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Connors, William P. "Mormon Opposition Literature: A Historiographical Critique and Case Study, 1844-57." Diss., CLICK HERE for online access, 1994. http://patriot.lib.byu.edu/u?/MTAF,24572.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Ballard, Gail D. "Nature Among the Mormons: An Ecocritical Approach to Mormon Literature." Diss., CLICK HERE for online access, 1996. http://contentdm.lib.byu.edu/u?/MormonThesesB,10586.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Osti, Lisa. "The Impact of Humor in Society: The Book of Mormon and Mormonism." Bachelor's thesis, Alma Mater Studiorum - Università di Bologna, 2020.

Abstract:
In this paper, we will see how humor, especially black humor, influences some segments of our society; we will be reading about the history of humor and discussing its three main theories: the Superiority Theory, the Relief Theory and the Incongruity Theory. These theories shaped the way in which we now see and perceive humor, e.g. as something that we enjoy, because it makes us both relax (Relief Theory), and laugh, because in 99% of the cases the joke starts in a way and then takes an unexpected turn that results in us laughing (Incongruity Theory). We also talk about what black humor is, if it is still inappropriate to use in a public setting and if people find it unsettling to hear jokes that contain black humor in them. We then discuss another aspect of black humor, that is: humor on religion. We are all aware that joking and religion are two words that do not often mix, and because of that, it was particularly interesting to see that even though we may think that those words do not often mix, they have been for the longest of time. We have examples in the Greek gods and in mythology; we have creatures that are called tricksters that take pleasures in laughing and playing jokes at each other. To further explore this topic, in the third section you will find an interview made to some Mormon friends about the Broadway musical The Book of Mormon. This musical is based on Mormon teachings and use these teachings to make fun of the Church itself. The questions that I asked mainly focus on the aspect of “being offended”, as it is fascinating to see how a close community like the Mormon one, can react to a musical that has the sole purpose of making people laugh by making light of their beliefs.
APA, Harvard, Vancouver, ISO, and other styles
10

Adams, Gregory L. "LDS, Catholic and Secular Perspectives on Development in the Dominican Republic." Diss., CLICK HERE for online access, 1994. http://patriot.lib.byu.edu/u?/MTAF,3890.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Mormons and Mormonism"

1

Lee, John Doyle. A Mormon chronicle: The diaries of John D. Lee, 1848-1876. Huntington Library, 2003.

APA, Harvard, Vancouver, ISO, and other styles
2

J, Flake Chad, ed. Mormons and Mormonism in U.S. government documents: A bibliography. University of Utah Press, 1989.

APA, Harvard, Vancouver, ISO, and other styles
3

1967-, Eliason Eric A., ed. Mormons and Mormonism: An introduction to an American world religion. University of Illinois Press, 2001.

APA, Harvard, Vancouver, ISO, and other styles
4

Stout, Hosea. On the Mormon frontier: The diary of Hosea Stout 1844-1889. University of Utah Press, 2009.

APA, Harvard, Vancouver, ISO, and other styles
5

H, Ludlow Daniel, ed. Encyclopedia of Mormonism. Macmillan, 1992.

APA, Harvard, Vancouver, ISO, and other styles
6

McElrath, Thomson P. A press club outing: A trip across the continent to attend the first convention of the International League of Press Clubs. International League of Press Clubs, 1987.

APA, Harvard, Vancouver, ISO, and other styles
7

Vogel, Dan, 1955- writer of added commentary, ed. Mormonism unvailed. Signature Books, 2015.

APA, Harvard, Vancouver, ISO, and other styles
8

Tamara, Beckstrand, ed. I will follow God's plan for me. Covenant Communications, 2004.

APA, Harvard, Vancouver, ISO, and other styles
9

eForge, ed. A travers les États-Unis de l'Atlantique au Pacifique: De l’Atlantique au Pacifique. eForge, 2015.

APA, Harvard, Vancouver, ISO, and other styles
10

H, Ludlow Daniel, ed. Encyclopedia of Mormonism. Macmillan, 1992.

APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Mormons and Mormonism"

1

Mohrman, K. "Queer Mormons." In The Routledge Handbook of Mormonism and Gender. Routledge, 2020. http://dx.doi.org/10.4324/9781351181600-41.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Palmer, Jason, and David C. Knowlton. "Mormons in Peru." In The Palgrave Handbook of Global Mormonism. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52616-0_14.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Allen, Julie K., and Kim B. Östman. "Mormons in the Nordic Region." In The Palgrave Handbook of Global Mormonism. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52616-0_20.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Martinich, Matthew. "Mormons in North America, Latin America, the South Pacific, Europe, Africa, and Asia: An Overview." In The Palgrave Handbook of Global Mormonism. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52616-0_11.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Larson, Paul. "Mormonism." In Encyclopedia of Psychology and Religion. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_438.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Weintraub, David A. "Mormonism." In Religions and Extraterrestrial Life. Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05056-0_14.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Larson, Paul. "Mormonism." In Encyclopedia of Psychology and Religion. Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_438.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Pettis, Jeffrey B., Mark Popovsky, Annette Peterson, et al. "Mormonism." In Encyclopedia of Psychology and Religion. Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_438.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Johnson, Jake. "Prologue." In Mormons, Musical Theater, and Belonging in America. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042515.003.0001.

Full text
Abstract:
Whenever people found out I was writing a book on Mormons and musicals, the typical response was a skeptical, “Well, I know one.” To be fair, the Broadway hit Book of Mormon is nearly unavoidable and has really upped the ante in terms of Mormon representation in popular culture. Creators Trey Parker and Matt Stone brought a queer version of Mormonism to the stage in 2011 and largely, I think, showed Mormons a version of themselves they found unbelievable yet showed non-Mormons a version of Mormonism that instinctively felt true and real. Where you fall within these two camps probably has less to do with the kind of Mormon history you know and more to do with how much you are aware of just how entwined Mormon ideologies and musical theater really are. Mormons and musicals (and Mormons ...
APA, Harvard, Vancouver, ISO, and other styles
10

O’brien, Hazel. "Reflections for the Future." In Irish Mormons. University of Illinois Press, 2023. http://dx.doi.org/10.5622/illinois/9780252045073.003.0008.

Full text
Abstract:
This concluding chapter focuses upon the most significant points of discussion of the previous chapters. It notes that conversion to Mormonism does not entail an outright rejection of the traditions of the majority society. Rather, the continued emphasis on family, community, tradition, and Jesus Christ, held in common between Irish Catholicism and Mormonism allows for a continuity of previous tradition to emerge within the experience of a new religion for converts. It reiterates that community is meaningful for Mormons in Ireland at three levels. First, at the level of the family, second within the congregation, and finally at the level of a national and/or global community of Mormons. At all three levels, community is experienced in terms of continuity and change. It acknowledges that US Mormonism influences the Mormon worldview and affects patterns of behaviour in Ireland, yet notes that Irish Mormons have nonetheless created their own version of Mormonism which takes account of their local experiences in the Church and which has adapted to the majority Irish society in which they find themselves. Finally, it notes that high levels of concealment Mormon religious identity in Ireland has the unintended consequence of creating a continuance of the dominant Irish Catholic narrative. By obscuring their identities, Mormons in Ireland are inadvertently concealing the breadth of religious diversity which exists in Ireland. Therefore, the presence of Irish Mormonism is an indication of the level of change which has occurred within the religious landscape in Ireland, yet simultaneously, their concealing strategies continues to perpetuate the Irish Catholic tradition.
APA, Harvard, Vancouver, ISO, and other styles
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography