Journal articles: 'Mormons and Mormonism Nauvoo, IL'

1

Mauss, Armand L., and Annette P. Hampshire. "Mormonism in Conflict: The Nauvoo Years." Review of Religious Research 28, no. 3 (March 1987): 280. http://dx.doi.org/10.2307/3511388.

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Norton, William. "Competing Identities and Contested Places: Mormons in Nauvoo and Voree." Journal of Cultural Geography 21, no. 1 (September 2003): 95–119. http://dx.doi.org/10.1080/08873630309478268.

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Conn, Steven. "Excavating Nauvoo: The Mormons and the Rise of Historical Archaeology in America." Ethnohistory 66, no. 1 (January 1, 2019): 207–8. http://dx.doi.org/10.1215/00141801-7217618.

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Clark, Bonnie J. "Excavating Nauvoo: The Mormons and the Rise of Historical Archaeology in America by Benjamin C. Pykles." American Anthropologist 113, no. 3 (August 24, 2011): 528–29. http://dx.doi.org/10.1111/j.1548-1433.2011.01365_18.x.

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Novak, Shannon A. "Excavating Nauvoo: The Mormons and the Rise of Historical Archaeology in America. Benjamin C. Pykles , Robert L. Schuyler." Journal of Anthropological Research 67, no. 1 (April 2011): 128–29. http://dx.doi.org/10.1086/jar.67.1.41304139.

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Savage, Thomas J. "Emeline and Jeremiah." California History 93, no. 2 (2016): 31–56. http://dx.doi.org/10.1525/ch.2016.93.2.31.

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On November 2, 1850, Jeremiah Root published a “Notice” in the Sacramento Transcript offering a reward for the arrest of his wife, Emeline, who had absconded with a younger man, twelve thousand dollars, and their two-year-old daughter, leaving Root and their five sons to fend for themselves at the roadhouse they ran along the American River. When Emeline and their daughter were found three months later on a bark in San Francisco preparing to leave California, Jeremiah met with her and the couple quickly reconciled. Charges were dropped against Emeline and her associates, and Jeremiah and the rest of their family joined her on the ship to travel east. The Transcript editorialized against the apparent tawdry nature of the affair, but a deeper inspection of the history of this forty-niner family reveals in intimate detail how Jeremiah and Emeline's personal struggles emerged from the incredible physical and spiritual turmoil experienced by early Mormon emigrants, who played a seminal role in Gold Rush–era California. Emeline and Jeremiah Root were early converts to Mormonism and arrived in California having survived a twelve-year odyssey that began in Kirtland, Ohio. They were expelled first from Kirtland and then from Nauvoo, Illinois, after the murder of their church leader, Joseph Smith. They persevered through starvation and malnutrition at Winter Quarters on the Missouri River while following Brigham Young to Salt Lake. They struggled with spiritual allegiances as the practice of polygamy and economic inequities became apparent among church leadership, and they ultimately defied Brigham Young by taking the physically demanding overland route from Salt Lake through the Forty-Mile Desert and over the Carson Pass to Gold Rush California in early 1849. Finally, they lived through a tumultuous year on the lower American River, surviving among unruly miners, deadly shootouts over property rights, and a rampant outbreak of cholera. These pressures erupted into a personal crisis when Emeline escaped, escorted by a family friend who was perhaps her lover, taking her only daughter and the family fortune with her. Emeline and Jeremiah's eventual reconciliation and the way Jeremiah ultimately lived out his life revealed them to be people of personal and spiritual integrity who, in this one incident, were overwhelmed by the struggles of the times. Their story illustrates the incredible resiliency of early California pioneers and integrates in vivid detail the physical, spiritual, and emotional challenges facing families in Gold Rush–era California.

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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.

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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.

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

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Polynesia has a particular place in the history of the Church of Jesus Christ of Latter-day Saints (LDS Church). The region that heralded the Church’s first overseas missions includes seven of the world’s top ten nations in terms of the proportion of Mormons in the population, and it is home to six Mormon temples. The Polynesian Latter-day Saint population is increasing in both percentage and absolute numbers, and peoples in the Pacific “islands of the sea” continue to play a central role in the Mormon missionary imaginary. This article explores Polynesians in the LDS Church and critically 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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Launius, Roger D. "Mormons and mormonism in U.S. government documents: A bibliography." Government Publications Review 17, no. 5 (September 1990): 468–69. http://dx.doi.org/10.1016/0277-9390(90)90060-q.

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

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

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Forsberg Jr., Clyde. "Esotericism and the “Coded Word” in Mormonism." International Journal for the Study of New Religions 2, no. 1 (August 14, 2011): 29–54. http://dx.doi.org/10.1558/ijsnr.v2i1.29.

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

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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 (September 11, 2019): 488–511. http://dx.doi.org/10.1017/s0898030619000198.

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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.

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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.

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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.

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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.

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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.

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McGraw, James S., Samuel O. Peer, and Matthew R. Draper. "Reactionary Deconversion from Mormonism: Polarization of Ideological and Behavioral Religiosity Among Active and Former Mormons." Review of Religious Research 60, no. 4 (July 9, 2018): 535–53. http://dx.doi.org/10.1007/s13644-018-0343-8.

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McBride, Spencer W. "When Joseph Smith Met Martin Van Buren: Mormonism and the Politics of Religious Liberty in Nineteenth-Century America." Church History 85, no. 1 (February 29, 2016): 150–58. http://dx.doi.org/10.1017/s0009640715001390.

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In the nineteenth century, the Mormons were a minority religious group living on the fringes of the United States in both a geographic and social sense. Yet, in the twenty-first century, historians are increasingly realizing that the history of this marginal religious “other” sheds a great deal of light on the American past broadly conceived. This essay briefly describes an important moment in early Mormon history that illuminates our developing understanding of religious liberty in the early American republic, and the political obstacles Americans outside mainstream protestant Christianity faced in their efforts to obtain equal treatment under the law as American citizens.

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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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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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Grow, Matthew J. "The Whore of Babylon and the Abomination of Abominations: Nineteenth-Century Catholic and Mormon Mutual Perceptions and Religious Identity." Church History 73, no. 1 (March 2004): 139–67. http://dx.doi.org/10.1017/s0009640700097869.

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In 1846, Oran Brownson, the older brother of the famed Catholic convert Orestes A. Brownson, penned a letter to his brother recounting a dream Orestes had shared with him much earlier. In the dream, Orestes, Oran, and a third brother, Daniel, were “traveling a road together.” “You first left the road then myself and it remains to be seen whether Daniel will turn out of the road (change his opinion),” Oran wrote. At approximately the same period in which Orestes converted to Catholicism “because no other church possessed proper authority,” Oran joined The Church of Jesus Christ of Latter-day Saints because he believed that “proper authority rests among the Mormons.” Indeed, in an era characterized by denominational proliferation, democratization, and competition, Catholic and Mormon claims to divine authority proved appealing to some Americans, like the Brownsons, wearied by the diversity and disunity of the Protestant world. Oran cautioned Orestes to not trust polemical literature against Mormonism, but to “get your information from friends and not enemies.” Orestes could have repeated the same warning about Catholicism, given the number and intensity of nineteenth-century attacks on both Catholics and Mormons. Leaving mainstream Christianity to join the most despised religions in nineteenth-century America, the Brownson brothers embarked on spiritual quests that few contemporary Americans would have understood, much less approved.

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Dransfield, Scott. "Charles Dickens and the Victorian “Mormon Moment”." Religion and the Arts 17, no. 5 (2013): 489–506. http://dx.doi.org/10.1163/15685292-12341297.

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Abstract The growth of Mormonism in England in the middle of the nineteenth century presented a number of challenges relating to the cultural status of the new religion and its followers. Charles Dickens’s “uncommercial traveller” sketch describing a group of 800 Mormon converts preparing to emigrate to the United States, “Bound for the Great Salt Lake,” represents the challenge effectively. While Mormons were quickly identified by their heresies and by those qualities that characterized cultural and religious otherness, they were also observed to possess traits of Englishness, reflecting the image of a healthy working class. This article considers the tensions among these contradictory qualities and traces them to a middle-class “secular gospel” that Dickens articulates in his novels. Dickens utilizes this “gospel”—an ethic that valorizes work and domestic order as bearing religious significance—to perceive the followers of the new religion.

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Flake, Kathleen. "Re-placing Memory: Latter-day Saint Use of Historical Monuments and Narrative in the Early Twentieth Century." Religion and American Culture: A Journal of Interpretation 13, no. 1 (2003): 69–109. http://dx.doi.org/10.1525/rac.2003.13.1.69.

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In the winter of 1905, leaders of The Church of Jesus Christ of Latter-day Saints (L.D.S. or the “Mormons”) departed Utah on two, seemingly disparate, missions to the east coast. One contingent went to defend their church at Senate hearings in Washington, D.C.; the other, to Vermont to dedicate a monument to church founder Joseph Smith. These forays into national politics and religious memory re-fashioned Latter-day Saint identity, as well as public perception of Mormonism, for the remainder of the twentieth Century They also illuminate one of the quotidian mysteries of religion: how it adapts to the demands of time yet maintains its sense of mediating the eternal. It is axiomatic that religious communities are not exempt from the human condition; they must adapt to their temporal circumstances or die. What is not as often recognized is that churches bring a particular burden to this task because they offer their believers the hope of transcending time.

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Foster, Lawrence. "Sex and Conflict in New Religious Movements: A Comparison of the Oneida Community under John Humphrey Noyes and the Early Mormons under Joseph Smith and his Would-Be Successors." Nova Religio 13, no. 3 (February 1, 2010): 34–58. http://dx.doi.org/10.1525/nr.2010.13.3.34.

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Efforts to introduce unorthodox sexual and marital practices have often caused dissension in new religious movements. The nineteenth-century Oneida Perfectionist and Mormon communities highlight the profound impact such practices may have on group cohesion and development. Conflicts over the introduction of complex marriage almost led John Humphrey Noyes' Oneida Community to disband in 1852, yet the group survived and prospered for another quarter century until renewed internal and external tension precipitated the group's formal demise in 1881. Serious internal and external challenges associated with polygamy also developed within the larger, rapidly expanding Mormon community in Illinois under Joseph Smith Jr., during the early 1840s, and in Utah under Brigham Young until 1877. Not until the LDS Church began to give up plural marriage and make other significant accommodations to American society in the late nineteenth and early twentieth centuries, however, was Mormonism eventually freed to begin its rapid expansion throughout the United States and worldwide after World War II. The article concludes that although alternative marriage and sexual practices may have initially served as powerful commitment mechanisms, such controversial practices appear to have had a net negative impact upon the long-term development of both groups.

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Stuart, Joseph R. "“A More Powerful Effect upon the Body”: Early Mormonism's Theory of Racial Redemption and American Religious Theories of Race." Church History 87, no. 3 (September 2018): 768–96. http://dx.doi.org/10.1017/s0009640718001580.

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This paper examines Joseph Smith's construction of a racialized theology, which drew upon conceptions of Abrahamic lineage and the possibility of “racial redemption” for peoples of African descent through conversion to Mormonism. This ran against the grain of his Protestant and Catholic contemporaries’ religious understandings of race. He expanded upon earlier iterations of his ideas with the introduction of new rituals and liturgy related to LDS temples. Smith's wife may have invited a person of African descent to participate in this new liturgy before his murder in June 1844. The views he expressed about peoples of African descent before his death are inchoate, although high-ranking Mormons related to Smith seemed to have agreed with the possibility of racial redemption. After Smith's death, Brigham Young and other Mormon leaders framed the LDS temple and priesthood restriction in terms of Smith's liturgy rather than any of Smith's varied teachings on race. This paper also argues that Mormonism's racial restriction arose from its roots in the sealing ritual rather than ecclesiological power structures. Mormonism's racial doctrine has often been described as a “priesthood ban,” referring to ecclesiastical authority. However, this discounts the religious contexts in which it arose and excludes the experiences of women and children, who were not allowed to participate in the endowment or sealing ordinances. This paper places Mormonism's temple liturgy at the front and center of the LDS Church's priesthood and temple restriction.

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Wilson, J. Matthew. "Mormonism and American Political Life - Seeking the Promised Land: Mormons and American Politics. By David E. Campbell , John C. Green , and J. Quin Monson . New York, NY: Cambridge University Press, 2014. xiv + 294 pp. $82.00 Cloth, $30.99 Paper - Mormonism and American Politics. Edited by Randall Balmer and Jana Riess . New York, NY: Columbia University Press, 2016. xiii + 244 pp. $90.00 Cloth, $30.00 Paper." Politics and Religion 10, no. 1 (February 3, 2017): 222–30. http://dx.doi.org/10.1017/s175504831600081x.

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Duffy, John-Charles. "WHEN MORMONS WENT OFF TO COLLEGE AND FELL IN LOVE WITH AMERICA - Thomas W. Simpson American Universities and the Birth of Modern Mormonism, 1867–1940. Chapel Hill: University of North Carolina Press, 2016. xiv + 229 pp. $85.00 (cloth), ISBN 1-4696-3022-9; $29.95 (paper), ISBN 1-4696-2863-9." Journal of the Gilded Age and Progressive Era 17, no. 1 (January 2018): 211–12. http://dx.doi.org/10.1017/s1537781417000718.

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"Excavating Nauvoo: the Mormons and the rise of historical archaeology in America." Choice Reviews Online 48, no. 05 (January 1, 2011): 48–2889. http://dx.doi.org/10.5860/choice.48-2889.

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"Mormons and Mormonism in U.S. government documents: a bibliography." Choice Reviews Online 27, no. 03 (November 1, 1989): 27–1295. http://dx.doi.org/10.5860/choice.27-1295.

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"Mormons and Mormonism: An Introduction to an American World Religion." Nova Religio 9, no. 2 (November 1, 2005): 121–22. http://dx.doi.org/10.1525/nr.2005.9.2.121.

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"Mormons and Mormonism: an introduction to an American world religion." Choice Reviews Online 39, no. 02 (October 1, 2001): 39–0892. http://dx.doi.org/10.5860/choice.39-0892.

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Christenson, Aaron. "Mormons and Muslims: Lessons from Early Mormonism and the Muslim Travel Ban." University of Pittsburgh Law Review 81, no. 1 (November 6, 2019). http://dx.doi.org/10.5195/lawreview.2019.663.

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Journal articles on the topic 'Mormons and Mormonism Nauvoo, IL'

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