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Journal articles on the topic 'Mormons (Church of Latter Day Saints)'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

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 eva

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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 (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 themse

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Callahan, Clark, Hannah Chudleigh, and Tom Robinson. "Political Media Narratives and Mormon Perspectives of Mitt Romney." Journal of Communication and Religion 42, no. 2 (2019): 21–38. http://dx.doi.org/10.5840/jcr20194229.

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Recently, The Church of Jesus Christ of Latter-day Saints has experienced unprecedented public attention in what has been termed “The Mormon Moment.” While there has been an increased media focus on the religion, research into how Mormons perceive that attention is lacking, especially regarding the attention directed toward recent political candidate Mitt Romney. The purpose of this research is to fill the gap by analyzing the Mormon community’s perspectives of Mitt Romney. The current study uses Q-methodology and personal interviews to access Mormon’s perceptions of the media and politics. Re

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Scharp, Kristina M., and Aubrey L. Beck. "“Losing my religion”." Narrative Inquiry 27, no. 1 (2017): 132–48. http://dx.doi.org/10.1075/ni.27.1.07sch.

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Abstract The present study explores how former members of the Church of Jesus Christ of Latter-day Saints, who are often referred to as Mormons, construct their identities. Framed in an interpretive narrative approach, 150 online exit stories of members of the Church of Jesus Christ of Latter-day Saints that voluntarily left the Church were qualitatively analyzed. Findings reveal five prominent identities: (1) the disenfranchised victim, (2) the redeemed spiritualist, (3) the liberated self, (4) the (wo)men of science, and (5) the Mormon in name only. Results suggest that membership in the Chu

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Prilutskiy, Vitaliy. "The Final Period of Mormon Migration and the Development of Utah (1869—1911)." OOO "Zhurnal "Voprosy Istorii" 2022, no. 2-1 (2022): 18–28. http://dx.doi.org/10.31166/voprosyistorii202202statyi11.

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The article examines the last stages of migration to Utah of members of The Church of Jesus Christ of Latter-day Saints or Mormons (1869-1890 and 1890-1911). It is shown that Utah became the center of Mormon migration and colonization, where waves of newly converted Mormons from Western Europe, Canada and the eastern states of the United States rushed. The study made it possible to analyze the ideological rationale for resettlement, the ethnic composition of the settlers, the specifics of the development of the lands of the American West, the peculiarities of the migration of the Saints across

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Fedirko, Oksana P., and Svetlana M. Dudarenok. "Church of Jesus Christ of Latter-Day Saints (Mormons) in the Russian Far East in 1989–2004." SibScript 27, no. 3 (2025): 461–76. https://doi.org/10.21603/sibscript-2025-27-3-461-476.

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The article traces the history of The Church of Jesus Christ of Latter-day Saints in the Russian Far East to identify its role in the local social, cultural, and religious landscape in 1990s–2004. Based on an extensive source base, the authors distinguished two periods of Mormon preaching in the region: from the earliest religious associations in the largest Far-Eastern cities to the adoption of the Federal Law On Freedom of Conscience and Religious Associations, and from the peak of followers to 2004. The Mormons moved from north to south, i.e., to the urban centers of the Far-Eastern frontie

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

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This article examines the ways in which the gendered religious schemas pertaining to career and motherhood are set up and reinforced by the Latter Day Saints (LDS) Church and how these schemas affect the everyday lives of Mormons. We show how gender, class, and region intersect and impact how religious individuals interpret gendered religious schemas. Analysis of qualitative interview data shows that for very religious men and women, the gendered cultural schemas of work and motherhood are distinct and tend to constrain women. Considering the intersections of class with gender, the analysis sh

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8

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

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Furr, Kelly N., and Daniel Gutierrez. "Counseling Best Practices for Helping Mormon Clients." Counseling and Values 69, no. 2 (2024): 187–207. https://doi.org/10.1163/2161007x-bja10019.

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Abstract Mormons, or members of The Church of Jesus Christ of Latter-day Saints (cjclds) have unique religious and cultural practices. Counselors must fulfill a baseline level of cultural competence (knowledge, awareness, skills) and the ability to practice with cultural humility to be effective with this population. Mormon beliefs and teachings can have both positive and negative effects on mental health. This article will review the strengths and cultural norms of Mormon spirituality and explore challenges related to Mormon spirituality, including issues lgbtq+ believers may face. This artic

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Hernandez, Daniel. "A Divine Rebellion: Indigenous Sacraments among Global “Lamanites”." Religions 12, no. 4 (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 Morm

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Phillips, Rick, and Ryan Cragun. "Contemporary Mormon Religiosity and the Legacy of “Gathering”." Nova Religio 16, no. 3 (2013): 77–94. http://dx.doi.org/10.1525/nr.2013.16.3.77.

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The Church of Jesus Christ of Latter-day Saints—the LDS, or Mormon church—has dominated the state of Utah both culturally and politically since joining the Union in 1896. Scholars note that LDS majorities in Utah and other parts of the Intermountain West foster a religious subculture that has promoted higher levels of Mormon church attendance and member retention than in other parts of the nation. However, after rising throughout most of the twentieth century, the percentage of Utah's population belonging to the church began declining in 1989. Some sources assert Utah is now less Mormon than a

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Howsepian, A. A. "Are Mormons Theists?" Religious Studies 32, no. 3 (1996): 357–70. http://dx.doi.org/10.1017/s0034412500024409.

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It is widely believed to be a fundamental tenet of the Church of Jesus Christ of Latter-day Saints (hereafter the LDS, or Mormon, Church) that a plurality of divine beings inhabits the universe. It has often been pointed out, for example, that according to Mormon doctrine Elohim (the Father), Jesus (the Son), and the Holy Ghost are three distinct Gods.1 The traditional Christian doctrine of the Trinity is, thereby, unambiguously rejected. In light of this, it has become commonplace among Christian apologists2 to infer

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Fylypovych, Liudmyla O., and Anatolii M. Kolodnyi. "Religious Freedom and the Church of Jesus Christ of Latter-day Saints: History and Logic of Relationship." Religious Freedom 1, no. 19 (2016): 157–64. http://dx.doi.org/10.32420/rs.2016.19.1.958.

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In the process of studying the history of the Mormons, it becomes apparent that the emergence and functioning of this Church are closely linked with religious freedom.Reflecting on the historical connections between the Church and religious freedom, you seek to find what became the starting point for the special respect for the Mormons of the latter. The first thing that strikes the eye is the desire of the Mormons to have such a system, such laws that would provide the opportunity to freely profess their religious beliefs. For this, the ZHIHSOD suffered heavy losses - both physical, property,

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Lundahl, Craig R. "A Nonscience Forerunner to Modern Near-Death Studies in America." OMEGA - Journal of Death and Dying 28, no. 1 (1994): 63–78. http://dx.doi.org/10.2190/6etm-wday-y33f-fn4n.

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This article presents information on a nonscience forerunner, The Church of Jesus Christ of Latter-day Saints, to both the work of the original psychical researchers and modern near-death studies. It examines Joseph Smith's early knowledge of the death experience and his teachings on death, five historical Mormon NDE accounts predating 1864 and two NDEs of young people in the late 1800s, other Mormon teachings on the death experience before 1886, and the Mormon sources of knowledge on the death experience and the NDE prior to scientific investigations. The study shows Bible passages and Mormon

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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 (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-ba

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McOwen, Micah J. B. "An Earth used with Judgment, not to Excess: Distilling a Mormon Approach to Environmental Law." Journal of Law and Religion 23, no. 2 (2008): 673–723. http://dx.doi.org/10.1017/s074808140000240x.

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“[T]he fulness of the earth is yours, the beasts of the field and the fowls of the air … and the herb, and the good things which come of the earth … [a]nd it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion.”The Church of Jesus Christ of Latter-day Saints (the “Church”) is the great success story of American religion. Members of the Church (“Mormons”) now constitute more than five percent of the populations of Arizona, Hawaii, Nevada, and Wyoming, a far higher percentage of Idaho and Utah,

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Hawley, George. "Attitudes toward Mormons and Voter Behavior in the 2012 Presidential Election." Politics and Religion 8, no. 1 (2015): 60–85. http://dx.doi.org/10.1017/s1755048315000048.

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AbstractPrior to the 2012 presidential election, some commentators speculated that Mitt Romney's status as a devout and active member of the Church of Jesus Christ of Latter-day Saints would undermine his presidential aspirations. Using the 2012 American National Election Survey, this study examines the relationship between attitudes toward Mormons and voter behavior in the United States in that election year. It finds that attitudes toward Mormons had a statistically-significant effect on turnout — though these effects differed according to party identification. It additionally finds that the

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18

Prilutskiy, V. V. "JAMES STRANG (1813–1856) AND THE «MORMON KINGDOM» ON THE GREAT LAKES IN THE MIDDLE OF THE XIX-TH CENTURY." Vestnik Bryanskogo gosudarstvennogo universiteta 08, no. 03 (2024): 84–90. http://dx.doi.org/10.22281/2413-9912-2024-08-03-84-90.

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The article examines the activities of James Jesse Strang (1813-1856), the self-proclaimed prophet of the «Latter-day Saints», the leader of one of the major movements in early Mormonism, and his followers – the Strangites. A unique religious and socio-political phenomenon: the proclamation of the monarchy in the United States remains practically unexplored in Russian historiography. This article helps fill the gap. The analysis of information about the religious movement of the Strangites, its origin, features, main ideas, major milestones of history contained in Mormon documents, materials o

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

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

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Beaman, Lori G. "Molly Mormons, Mormon Feminists and Moderates: Religious Diversity and the Latter Day Saints Church." Sociology of Religion 62, no. 1 (2001): 65. http://dx.doi.org/10.2307/3712231.

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Warner, Ruth H., and Kristin L. Kiddoo. "Are the latter-day saints too latter day? Perceived age of the Mormon Church and attitudes toward Mormons." Group Processes & Intergroup Relations 17, no. 1 (2013): 67–78. http://dx.doi.org/10.1177/1368430213490211.

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Gordon, Elizabeth Ellen, and William L. Gillespie. "The Culture of Obedience and the Politics of Stealth: Mormon Mobilization Against ERA and Same-Sex Marriage." Politics and Religion 5, no. 2 (2012): 343–66. http://dx.doi.org/10.1017/s1755048312000065.

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AbstractPolitical mobilization by the Church of Jesus Christ of Latter-Day Saints against ratification of the Equal Rights Amendment (ERA) was more widespread and important than most studies of the episode have acknowledged. Several decades later, the Church is again organized and active in opposing legal recognition of same-sex marriage. In this article, we explore why and how the Latter-Day Saints mobilized on these two issues. We argue that their mobilization can be understood through classic social movement theory, even though the Church is not an economic-based interest group. Furthermore

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Anoszko, Sergiusz. "Calling and preparation for missionary service in the life of believers of the Church of Jesus Christ of Latter-day Saints (Mormons)." Annales Missiologici Posnanienses, no. 23 (January 5, 2019): 93–110. http://dx.doi.org/10.14746/amp.2018.23.6.

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Serving on a mission is almost an indispensable part of the image of the adherents of the Church of Jesus Christ of Latter-day Saints, commonly known as Mormons, quasi-Christian new religious movement. The next text attempts to analyse and take a closer look at the theme of calling and preparing for the ministry of being a missionary as an attribute of this Church that was founded by Joseph Smith. Starting from an upbringing in the family and social expectations of the Church’s members through education in the Missionary Training Center, we can follow the vocation path and the creative process

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Yorgason, Ethan. "Re-creating Homeland and Ethnicity in the Pacific through Religion: The Case of Polynesian Conversion to Mormonism." Association of Korean Cultural and Historical Geographers 35, no. 1 (2023): 99–118. http://dx.doi.org/10.29349/jchg.2023.35.1.99.

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This article analyzes a case in which homeland and ethnicity were simultaneously re-conceived due to the influence of religion— the case of Polynesian Mormons. Through religious conversion, these Mormons (members of the Church of Jesus Christ of Latter-day Saints) were assigned and came to accept new claims about their ethnic origin and homeland. In particular, through the Book of Mormon scriptural story they came to believe their ancestors had “House of Israel” heritage via an American-continent homeland. The paper reviews both religious place-making and homeland concepts within cultural geog

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Baibakova, Larisa V. "THE BATTLE FOR THE PROMISED LAND. MORMONS’ ATTEMPTS TO CREATE A THEOCRATIC STATE IN THE AMERICAN WEST." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 1 (2025): 182–90. https://doi.org/10.28995/2686-7249-2025-1-182-190.

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Western colonization played a huge role in the formation of the American state. The development of a border strip of vacant land in the interior of the country, called the “frontier”, had created a kind of socio-cultural environment, different from the habitable and civilized Northeast. A specific feature of the social evolution of the West was the attempt by the Church of Jesus Christ of Latter-day Saints (briefly called Mormons) to create the theocratic state of Deseret in the second half of the 19th century. In a vast territory, stretching from Western Colorado to the southern coast of Cali

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

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The ecclesiastical organization of the Church of Jesus Christ of Latter-day Saints (Mormons; or LDS; or Saints) is rigidly hierarchical, extending downward from the President. An important exception to the Church’s top-down approach lies in the area of partisan politics, where the Church as an organization dons the mantle of political neutrality. This official stance notwithstanding, politics does intrude itself into Church affairs, especially in hotly contested elections. The 1980 senatorial election in Idaho severely tested the Church’s commitment to political non-involvement. Church leaders

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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 (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 Sa

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Phillips, Rick. "Rethinking the International Expansion of Mormonism." Nova Religio 10, no. 1 (2006): 52–68. http://dx.doi.org/10.1525/nr.2006.10.1.52.

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ABSTRACT: The rapid international expansion of the Church of Jesus Christ of Latter——day Saints——the LDS, or Mormon Church——prompts some sociologists to claim that Mormonism is an incipient world religion. This expansion also serves as the basis for several sociological theories of church growth. However, these observations and theories rely on an uncritical acceptance of the LDS Church's membership statistics. This article uses census data from nations around the world to argue that Mormon Church membership claims are inflated. I argue that Mormonism is a North American church with tendrils i

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O’Brien, David M. "Minorities and Religious Freedom in the United States." Tocqueville Review 24, no. 1 (2003): 53–76. http://dx.doi.org/10.3138/ttr.24.1.53.

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The modem libertarian conception of religious freedom did not emerge in the United States until the early twentieth century. It was the result of the straggles of religious minorities like the Church of Jesus Christ of Latter Day Saints (Mormons), the Jehovah’s Witnesses, Orthodox Jews, the Church of the Lukumi Babalu Aye, among others. It took decades and a series of (not always successful) lawsuits to persuade the Supreme Court and the country of the value of protecting individuals’ free exercise of religion.

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Chintaram, Marie Vinnarasi. "Mauritians and Latter-Day Saints: Multicultural Oral Histories of The Church of Jesus Christ of Latter-Day Saints within “The Rainbow Nation”." Religions 12, no. 8 (2021): 651. http://dx.doi.org/10.3390/rel12080651.

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The Church of Jesus Christ of Latter-day Saints emerged within the Mauritian landscape in the early 1980s after the arrival of foreign missionary work. With a population of Indian, African, Chinese, French heritage, and other mixed ethnicities, Mauritius celebrates multiculturalism, with many calling it the “rainbow nation”. Religiously, Hinduism dominates the scene on the island, followed by Christianity (with Catholicism as the majority); the small remainder of the population observes Islam or Buddhism. Although Mauritian society equally embraces people from these ethnic groups, it also has

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Prilutskiy, V. V. "THE FIRST INFORMATION ABOUT MORMONS IN THE RUSSIAN PERIODICALS (1850–1857)." Vestnik Bryanskogo gosudarstvennogo universiteta 08, no. 01 (2024): 77–83. http://dx.doi.org/10.22281/2413-9912-2024-08-01-77-83.

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The article examines the first information about the Mormons (the Church of Jesus Christ of Latter-day Saints) in Russia, contained in messages, notes and articles in the periodical press (1850–1857). The unique phenomenon of the Mormons and their successful development of vast territories in the Great Salt Lake and Rocky Mountains attracted the attention of contemporaries not only in the United States, but also in other countries. An analysis of information about the religious organization, its features, main ideas, emergence, history and prospects contained in the Russian periodicals was car

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Blair, Kristen. "Disconnection and the Healing Practice of Imagination for Mormon Environmental Ethics." Religions 12, no. 11 (2021): 948. http://dx.doi.org/10.3390/rel12110948.

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The Church of Jesus Christ of Latter-day Saints possesses a subversive and fecund interpretation of the Christian creation narrative. This interpretation, denying creation ex nihilo, bespeaks a particular attention to and care for the living earth. However, Latter-day Saint praxis is wounded by a searing disconnect between the theopoetics of its conceptual creation and its lived practice. I argue that the Church must understand this disconnect as a wound and attend to it as such. I turn to theopoetics, arguing that it is in the lived practices of Latter-day Saints engaging somatically with the

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Spencer, Joseph M. "A Moderate Millenarianism: Apocalypticism in the Church of Jesus Christ of Latter-Day Saints." Religions 10, no. 5 (2019): 339. http://dx.doi.org/10.3390/rel10050339.

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The Church of Jesus Christ of Latter-Day Saints, the largest and arguably best-known branch of the Restoration movement begun by Joseph Smith, sustains a complex but living relationship to nineteenth-century marginal millenarianism and apocalypticism. At the foundations of this relationship is a consistent interest in the biblical Book of Revelation exhibited in the earliest Latter-Day Saint scriptural texts. The Book of Mormon (1830) affirms that apocalyptic visionary experiences like John’s in the New Testament have occurred throughout history and even contains a truncated account of such a

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Mcconkie, Mark L., and R. Wayne Boss. "Od Values and Mormonism: Creating Adaptive Systems." Public Administration Quarterly 30, no. 1 (2006): 109–52. http://dx.doi.org/10.1177/073491490603000106.

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Our central thesis is that the Church of Jesus Christ of Latter-day Saints, nicknamed “Mormons”, has created a culture which is not only friendly to but which also encourages change. This culture grows out of doctrinal preferences which recognize the importance of change to processes of personal and institutional growth, and which has therefore been receptive to administrative practices which encourage the same behaviors, albeit under a different nomenclature, that OD theory, practice, and interventions support.

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Cragun, Ryan T., Bethany Gull, and Rick Phillips. "Mormons Are No Longer a Majority in Utah: Causes, Consequences, and Implications for the Sociology of Religion." Journal of Religion and Demography 10, no. 1-2 (2023): 162–84. http://dx.doi.org/10.1163/2589742x-bja10019.

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Abstract This paper uses a sample of Utahans to estimate the percentage of the state belonging to The Church of Jesus Christ of Latter-day Saints (the LDS, or Mormon Church). We find that the Mormon share of Utah’s population is lower than is commonly believed. This finding has relevance for certain theories in the sociology of religion that make inferences about church growth and vitality based on the religious demography of Utah. We show how the process of secularization, changes in Mormon fertility, and shifts in migration into Utah combine to alter the religious landscape of the state. We

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Midgley, Louis. "The Radical Reformation of the Reorganization of the Restoration: Recent Changes in the RLDS Understanding of the Book of Mormon." Journal of Book of Mormon Studies (1992-2007) 2, no. 2 (1993): 132–63. http://dx.doi.org/10.2307/44758926.

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Abstract Beginning in the 1960s, the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS) has modified its understanding of the Book of Mormon and Joseph Smith’s prophetic charisms. Where the RLDS were earlier permitted to do this, they are now encouraged by their leaders to read the Book of Mormon as nineteenth-century fiction, though they are still permitted to find in it, if they wish, some inspiring passages. These changes have been resisted by a conservative minority that has lost the battle for control of the Reorganization and now tends to worship outside RLDS congregations. A

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Vaschel, Tessa. "God (Sometimes) Loveth His Children." International Review of Qualitative Research 12, no. 2 (2019): 198–211. http://dx.doi.org/10.1525/irqr.2019.12.2.198.

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One of the most staunchly conservative Christian sects in the United States, the Church of Jesus Christ of Latter-Day Saints, or the “Mormon Church” as it is colloquially known, has led the charge in opposition to same-sex marriage for more than 20 years. In this article I use the tools of performative writing and autoethnography to examine how Mormonism and queerness as identities collide and how changing acts result in a changed identity.

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Wiles, Lee. "Mormonism and the World Religions Discourse." Method & Theory in the Study of Religion 27, no. 1 (2015): 1–30. http://dx.doi.org/10.1163/15700682-12341265.

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This article examines the ways in which the status of Mormonism within academic comparative religion discourses is quite different from that which has evolved among Latter-day Saint leaders and within the burgeoning field of Mormon studies. Whereas Mormonism is a quasi-Christian New Religious Movement in most world religions textbooks and reference works, some scholars of Mormonism have advanced the expanding Church of Jesus Christ of Latter-day Saints into the position of world religion. In doing so, they have adopted the terminology of a broader taxonomy largely without regard for maintainin

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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 re

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

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In this article, we examine how religious leaders teach their followers to protect themselves and others from pornography. Based on archival materials from The Church of Jesus Christ of Latter-Day Saints (LDS, LDS Church, or Mormons), we analyze how LDS leaders, responding to the expansion of pornographic influence over the past 40 years, facilitated moral opposition to pornography by teaching their followers to (1) set moral examples for others, (2) save their women, and (3) protect their children. In so doing, however, LDS leaders, regardless of their intentions, reproduced cultural and reli

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Scott, David W. "The Mormons: An Illustrated History of the Church of Jesus Christ of Latter-day Saints." Journal of Mormon History 41, no. 2 (2015): 271–74. http://dx.doi.org/10.5406/jmormhist.41.2.271.

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Bialecki, Jon. "Future-Day Saints: Abrahamic Astronomy, Anthropological Futures, and Speculative Religion." Religions 11, no. 11 (2020): 612. http://dx.doi.org/10.3390/rel11110612.

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In the Church of Jesus Christ of Latter-day Saints, there is an intense interest in creating “speculative fiction”, including speculative fiction about outer space. This article ties this interest to a broader tradition of “speculative religion” by discussing the Mormon Transhumanist Association. An interest in outer space is linked to nineteenth and twentieth-century speculation by Mormon intellectuals and Church leaders regarding “Abrahamic Astronomy”. The article suggests that there is a Mormon view of the future as informed by a fractal or recursive past that social science in general, and

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

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The Church of Jesus Christ of Latter-day Saints, commonly known as LDS Church or Mormon Church, typifies a conservative Christian branch that has been moving through phases in its views on homosexuality. We apply a historical-sociological framework, valid for most of Christianity, to identify how Mormon church leaders shifted from ambiguous tolerance to condemnation of homosexuality. A moral-theological rationale grew only afterwards. Individual church leaders determined the tone which morphed from homophobic to empathetic rhetoric with the nurture-nature debate, the fight against same-sex mar

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Ptaszek, Robert T. "The Church of Jesus Christ of Latter-Day Saints and Its Doctrine: A Philosophical Approach." Roczniki Filozoficzne 68, no. 1 (2020): 161–80. http://dx.doi.org/10.18290/rf20681-8.

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Kościół Jezusa Chrystusa świętych w dniach ostatnich i jego doktryna z perspektywy filozofii W artykule pokazuję, jak za pomocą realistycznej filozofii religii można dokonać wstępnej weryfikacji prawdziwościowych aspiracji doktryny konkretnej wspólnoty religijnej. Pierwszym elementem doktryny religijnej możliwym do filozoficznej oceny jest jej niesprzeczność. Dlatego w tekście rekonstruuję doktrynę konkretnego ruchu religijnego i pokazuję, jak na drodze filozoficznych analiz można wykazać, że nie spełnia ona tego kryterium. Jako przedmiot badań wybrałem główne elementy doktryny Kościoła

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Halford, Alison. "‘Come, Follow Me’, The Sacralising of the Home, and The Guardian of the Family: How Do European Women Negotiate the Domestic Space in the Church of Jesus Christ of Latter-Day Saints?" Religions 12, no. 5 (2021): 338. http://dx.doi.org/10.3390/rel12050338.

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In October 2018, the Prophet Russell M. Nelson informed members of the Church of Jesus Christ of Latter-day Saints that the Church teaching curriculum would shift focus away from lessons taught on Sunday. Instead, members were now asked to engage with ‘home-centred, church-supported’ religious instruction using the Church materials ‘Come, Follow Me’. In a religion where Church leaders still defend the idealised family structure of a stay-at-home mother and a father as the provider, the renewed emphasis on the domestic sphere as the site for Church teaching could also reinforce traditional Morm

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Stevenson, Russell W. "The Celestial City: “Mormonism” and American Identity in Post-Independence Nigeria." African Studies Review 63, no. 2 (2020): 304–30. http://dx.doi.org/10.1017/asr.2019.21.

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Abstract:This article uses the Church of Jesus Christ of Latter-day Saints in post-independence Nigeria to examine the transition from individuated agents of religious exchange to integration into global corporate religiosity. Early Latter-day Saint adherents saw Mormonism as a mechanism by which they could acquire access to monetary resources from a financially stable Western patronage, despite political animosity due to Mormonism's racist policies and sectional tumult during the Nigeria-Biafra war. Drawing on oral and archival records, this article highlights how Mormonism as an American-bas

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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

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Plüss, Caroline. "Chinese participation in the church of Jesus Christ of latter‐day saints (Mormons) in Hong Kong." Journal of Contemporary Religion 14, no. 1 (1999): 63–76. http://dx.doi.org/10.1080/13537909908580852.

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Gedicks, Frederick Mark. "Church Discipline and the Regulation of Membership in the Mormon Church." Ecclesiastical Law Journal 7, no. 32 (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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Simon, Hemopereki. "Genealogical Violence: Mormon (Mis)Appropriation of Māori Cultural Memory through Falsification of Whakapapa." Genealogy 8, no. 1 (2024): 12. http://dx.doi.org/10.3390/genealogy8010012.

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The study examines how members of the historically white possessive and supremacist Church of Jesus Christ of Latter-day Saints in the United States (mis)appropriated Māori genealogy, known as whakapapa. The Mormon use of whakapapa to promote Mormon cultural memory and narratives perpetuates settler/invader colonialism and white supremacy, as this paper shows. The research discusses Church racism against Native Americans and Pacific Peoples. This paper uses Anthropologist Thomas Murphy’s scholarship to demonstrate how problematic the Book of Mormon’s religio-colonial identity of Lamanites is f

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