Relevant bibliographies by topics / Mormons Mormon converts

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

Academic literature on the topic 'Mormons Mormon converts'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Mormons Mormon converts"

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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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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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Homer, Michael W. "Seeking Primitive Christianity in the Waldensian Valleys: Protestants, Mormons, Adventists and Jehovah's Witnesses in Italy." Nova Religio 9, no. 4 (May 1, 2006): 5–33. http://dx.doi.org/10.1525/nr.2006.9.4.005.

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During the nineteenth century, Protestant clergymen (Anglican, Presbyterian, and Baptist) as well as missionaries for new religious movements (Mormons, Seventh-day Adventists and Jehovah's Witnesses) believed that Waldensian claims to antiquity were important in their plans to spread the Reformation to Italy. The Waldensians, who could trace their historical roots to Valdes in 1174, developed an ancient origins thesis after their union with the Protestant Reformation in the sixteenth century. This thesis held that their community of believers had preserved the doctrines of the primitive church. The competing churches of the Reformation believed that the Waldensians were "destined to fulfill a most important mission in the Evangelization of Italy" and that they could demonstrate, through Waldensian history and practices, that their own claims and doctrines were the same as those taught by the primitive church. The new religious movements believed that Waldensians were the best prepared in Italy to accept their new revelations of the restored gospel. In fact, the initial Mormon, Seventh-day Adventist, and Jehovah's Witness converts in Italy were Waldensians. By the end of the century, however, Catholic, Protestant, and Waldensian scholars had debunked the thesis that Waldensians were proto-Protestants prior to Luther and Calvin.
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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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Beckstead, Robert, Bryce Blankenagel, Cody Noconi, and Michael Winkelman. "The entheogenic origins of Mormonism: A working hypothesis." Journal of Psychedelic Studies 3, no. 2 (June 2019): 212–60. http://dx.doi.org/10.1556/2054.2019.020.

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Historical documents relating to early Mormonism suggest that Joseph Smith (1805–1844) employed entheogen-infused sacraments to fulfill his promise that every Mormon convert would experience visions of God and spiritual ecstasies. Early Mormon scriptures and Smith’s teachings contain descriptions consistent with using entheogenic material. Compiled descriptions of Joseph Smith’s earliest visions and early Mormon convert visions reveal the internal symptomology and outward bodily manifestations consistent with using an anticholinergic entheogen. Due to embarrassing symptomology associated with these manifestations, Smith sought for psychoactives with fewer associated outward manifestations. The visionary period of early Mormonism fueled by entheogens played a significant role in the spectacular rise of this American-born religion. The death of Joseph Smith marked the end of visionary Mormonism and the failure or refusal of his successor to utilize entheogens as a part of religious worship. The implications of an entheogenic origin of Mormonism may contribute to the broader discussion of the major world religions with evidence of entheogen use at their foundation and illustrate the value of entheogens in religious experience.
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Fleming, Stephen J. "“Congenial to Almost Every Shade of Radicalism”: The Delaware Valley and the Success of Early Mormonism." Religion and American Culture: A Journal of Interpretation 17, no. 2 (2007): 129–64. http://dx.doi.org/10.1525/rac.2007.17.2.129.

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AbstractWith many theories about the rise of Mormonism, this article turns to early Mormonism's growth in the Delaware Valley for insights. By testing the relative wealth of the converts, this article argues that Mormon conversion was not a product of deprivation as the converts tested were somewhat wealthier than their neighbors and were drawn from across the socioeconomic spectrum. Instead of appealing to the dispossessed, Mormonism offered a radical supernatural biblical message that appealed to certain cultural and religious orientations. Mormonism was successful among Methodists in central New Jersey, whose religious practice was still full of the enthusiasm common to Methodism's early years in America. Many of these Methodists saw Mormon supernaturalism as a welcome addition to their experience, while the considerably more formal Methodists on the Pennsylvania side of the Delaware were much less receptive to Mormonism. A Quaker heritage among the converts was common on both sides of the river. The converts were principally not practicing Quakers but still maintained aspects of their heritage and were, thus, termed “hickory” Quakers. Such individuals were common in the Delaware Valley since so many Quaker's had been cut off from the fold largely resulting from the mid-eighteenth-century Quaker reformation that reinstituted strict guidelines on the membership. Yet, the reformation did not reinstitute the enthusiasm of the Quakers’ early years that had been lost after its first generation. The lapsed Quakers who were drawn to Mormonism's supernatural worldview had a romantic inherited memory of Quakerism's origins and were eager to join a religion that manifested the fervor of Quakerism's origins. Thus, Mormonism was congenial to both these kinds of religious radicalism.
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Harper, Steven C. "Infallible Proofs, Both Human and Divine: The Persuasiveness of Mormonism for Early Converts." Religion and American Culture: A Journal of Interpretation 10, no. 1 (2000): 99–118. http://dx.doi.org/10.1525/rac.2000.10.1.03a00040.

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In March 1830, the Grandin Press in Palmyra, New York, published the first edition of the Book of Mormon. On April 6, Joseph Smith, Jr., organized the Church of Christ—Mormonism—in Fayette near the Finger Lakes. Shortly thereafter, Joseph's unschooled younger brother Samuel filled a knapsack with copies of the book and traveled to villages westward to make converts to what he believed to be the restoration of primitive Christianity. From these beginnings, a small army of itinerant missionaries gathered several thousand American converts throughout the 1830's.
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Reynolds, Noel B. "The Gospel according to Mormon." Scottish Journal of Theology 68, no. 2 (April 1, 2015): 218–34. http://dx.doi.org/10.1017/s003693061500006x.

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AbstractAlthough scholarly investigation of the Book of Mormon has increased significantly over the last three decades, only a tiny portion of that effort has been focused on the theological or doctrinal content of this central volume of Latter-day Saints (LDS) scripture. This article identifies three inclusios which promise definitions of the doctrine or gospel of Jesus Christ and proposes a cumulative methodology to explain how these definitions work. This approach reveals a consistently presented, six-part formula defining ‘the way’ by which mankind can qualify for eternal life. In this way the article provides a starting point for scholarly examinations of the theological content of this increasingly influential religious text.While the names of the six elements featured in Mormon's gospel will sound familiar to students of the New Testament, the meanings he assigns to these may differ substantially from traditional Christian discourse in ways which make Mormon's characterisation of the gospel or doctrine of Christ unique. (1) Faith is understood primarily as action displaying complete trust or reliance on Christ and the power of his atonement. (2) Repentance requires turning away from one's own way and humbly submitting – by covenant – to the way of the Lord. (3) Water baptism is then the prescribed sign of that covenant a repentant person gives in witnessing both to God and to the world that she has repented and undertaken to follow Christ in all things. (4) The baptism of fire and of the Holy Ghost brings the remission of sins in a spiritual rebirth to the repentant individual at such time as God judges her repentance to be true. It also provides converts with a direct witness of the Father and of the Son and of the promises of salvation for those who follow this gospel – as they may be led by the continuing guidance of the Holy Ghost. (5) But only those who endure to the end in this way will (6) receive salvation in the kingdom of God.The overall pattern suggested is a dialogue between man and God, who initially invites all people to trust in Christ and repent. Those who respond by repenting and seeking baptism will be visited by fire and by the Holy Ghost, which initiates a lifelong interaction, leading the convert day by day in preparation for the judgement, at which she may finally be invited to enter the kingdom of God.
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García. "Eduardo Balderas, His Family and Their Place and Time as Refugees and Converts: Another Way of Writing Mormon History." Journal of Mormon History 47, no. 1 (2021): 1. http://dx.doi.org/10.5406/jmormhist.47.1.0001.

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Bruner, Jason, and David Dmitri Hurlbut. "New Approaches to ‘Converts’ and ‘Conversion’ in Africa: An Introduction to the Special Issue." Religions 11, no. 8 (July 29, 2020): 389. http://dx.doi.org/10.3390/rel11080389.

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It is our goal in this special issue on “Religious Conversion in Africa” to examine the limitations of a long-standing bias toward Christianity with respect to the study of “conversion.” Furthermore, we want to use this issue to prime other scholarly approaches to cultural change on the continent, beginning as early as the medieval period, including the colonial and early postcolonial eras, and extending to the contemporary. There are several reasons for making these interventions. One is the emergence of the anthropology of Christianity as a scholarly literature and sub-discipline. This literature has often focused on issues of religious change in relation to its own predilection for charismatic and Pentecostal expressions of Christianity and the distinct characteristics of cultural discontinuity within those communities. Another reason for this special issue on religious “conversion” in Africa is the relative lack of studies that engage with religious change beyond Pentecostal, charismatic, and evangelical Protestant contexts. As such, studies on the “conversion” of Ahmadi in West Africa, medieval Ethiopian women, Mormons in twentieth-century southeastern Nigeria, and Orthodox Christians in Uganda are included, as is a fascinating case of what it means to “trod the path” of Rastafari in Ghana. Taken together, these contributions suggest new and important paths forward with respect to “conversion,” including critiquing and perhaps even discarding the term in certain contexts. Ultimately, we want these articles to illuminate the many ways that Africans across the continent have engaged (and continue to engage) with beliefs, practices, ideas, and communities—including the changes they make in their own lives and in the lives of those communities.
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Dissertations / Theses on the topic "Mormons Mormon converts"

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Jorgensen, Lynne Watkins. "The First London Mormons: 1840-1845: "What Am I and My Brethren Here For?"." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTGM,19184.

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Stokoe, Diane. "The Mormon Waldensians." Diss., CLICK HERE for online access, 1985. http://patriot.lib.byu.edu/u?/MTNZ,22839.

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McLachlan, Winifred Morse. "From Babylon to Zion : the life of William McLachlan, a British convert to the Mormon Church /." Diss., CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTGM,33250.

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Lott, Bruce R. "Becoming Mormon Men: Male Rites of Passage and the Rise of Mormonism in Nineteenth-Century America." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTGM,23536.

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Milien, Yvon. "A Study of Haitian Mormon Converts Dwelling in New York City: A Cross-Cultural Perspective in Understanding, Interpreting, and Experiencing the Mormon Subculture." Diss., CLICK HERE for online access, 1997. http://patriot.lib.byu.edu/u?/MTGM,33261.

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O'Banion, Joy A. "The Convert as a Social Type: A Critical Assessment of the Snow-Machalek Conversion Typology as Applied to British Mormon Converts." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTNZ,4313.

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Yacovazzi, Cassandra Kidd Thomas S. "The crisis of sectarianism Restorationist, Catholic, and Mormon converts in antebellum America /." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5343.

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Nelson, Amy. "Cross-Cultural Conversion Narratives: An American Missionary in Taichung, Taiwan." Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTNZ,2354.

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Stewart, Bruce G. "Hiram Page : an historical and sociological analysis of an early Mormon prototype /." Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTNZ,22835.

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Meeks, Lenora Atkin. "John Nock Hinton : the reconstructed life of an English born Mormon convert of Virgin City, Utah /." Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTGM,33256.

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Books on the topic "Mormons Mormon converts"

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Saint behind enemy lines. Salt Lake City, Utah: Deseret Book, 1997.

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Communications, Covenant, ed. Montana summer: A novel. American Fork, UT: Covenant Communications, 2011.

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Erekson, Arthur B. A history of John Benbow. Provo, Utah (175 E. 4635 North, Provo 84604): A.B. Erekson, 1987.

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Martinez, K. L. (Kelly Luis), 1967- author, ed. From Baptist preacher to Mormon teacher. Springville Utah: CFI, an imprint of Cedar Fort, Inc., 2015.

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In search of heaven. American Fork, Utah: Covenant Communications, 2007.

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The wanderer: A novel. American Fork, Utah: Covenant Communications, 2011.

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A far horizon: A novel. American Fork, Utah: Covenant Communications, 2011.

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At heaven's door. American Fork, Utah: Covenant Communications, 2007.

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Stansfield, Anita. At heaven's door. American Fork, Utah: Covenant Communications, 2007.

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A distant shore: A novel. American Fork, Utah: Covenant Communications, 2011.

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Book chapters on the topic "Mormons Mormon converts"

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Mueller, Max Perry. "From Gentile to Israelite." In Race and the Making of the Mormon People. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469636160.003.0005.

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This chapter traces the racial implications of the Mormons’ forced removal in 1833 from Jackson County, Missouri, where the Mormons had hoped to build New Jerusalem. Non-Mormons in the county forced the Mormons out following accusations that the Mormons were “meddling” with black slaves and Indians in order to convert them and to foment racial violence. In exile, the Mormons’ practice of (relative) racial inclusion became more circumscribed, though one famous black convert, Elijah Abel, joined the church. Promising not to upset the nation’s racial hierarchy, early Mormon leaders focused on making white converts in America and in the first international missions to the British Isles. White Mormons also began to reexamine their own racial/genealogical identities. Through the ritual of the patriarchal blessing, Mormons discovered that most of them were not actually “gentiles,” but Israelites and natural born heirs to the sacred covenant that God made with Abraham.
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Pulido, Elisa Eastwood. "The Mormons in Mexico, 1875–1901." In The Spiritual Evolution of Margarito Bautista, 26–43. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0003.

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This chapter summarizes the origins of The Church of Jesus Christ of Latter-day Saints in Mexico, from the 1875 journey of the first missionaries to Mexico to the 1887 establishment of polygamous Mormon Colonies in the northern Mexican wilderness. The chapter argues that early converts to Mormonism in Mexico were attracted first to etiological narratives from Mormon scripture expounding on the chosen-ness of indigenous Americans and second to Mormon communalism. Early converts included Plotino Rhodakanaty, the father of Mexican anarchism, who sought to build a colony in collaboration with the Mormon Church. His aversion to hierarchical control soon separated him from Mormonism. Agrarian peasants from villages on Mexico’s Central Plateau found Mormon narratives regarding Mexico’s prophetic past and future compelling. In 1887, the Mormon Church turned its attention from proselytizing in order to build colonies in Mexico as safe havens for polygamists fleeing federal prosecution in the United States.
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Mueller, Max Perry. "People Building, on Bodies." In Race and the Making of the Mormon People. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469636160.003.0007.

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This chapter focuses on the building up of Zion’s infrastructure and people, who were also under constructions, in Utah during Brigham Young’s tenure as leader of the church (1844–77). This people building included flesh and bone bodies of Utah’s Native populations, Utah’s small African American community, and the European converts gathering to Utah. The Mormons set out to build a Lamanite people by employing the tools of civilization, including farms, clothes, grains, schoolhouses, and the (plural) marriage bed. They sought to free the Indians from their savage natures, freedom that would allow them to covenant with their white brethren. For those Indian women and children enslaved by Indian slavers like Wakara and Arapeen, the Mormons would buy them in order to save them. As the white Mormons’ pupils, servants, adopted children, and plural wives, these freed slaves would learn to choose the right and to become their Lamanite selves.
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Hammarberg, Melvyn. "Becoming a Convert." In The Mormon Quest for Glory, 225–52. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199737628.003.0010.

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Newell, Quincy D. "We Walked." In Your Sister in the Gospel, 23–39. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199338665.003.0003.

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Jane Manning experienced the gift of tongues shortly after her conversion, an event she took as a confirmation of her decision to join the Mormons. The rest of the Manning family appears to have converted to Mormonism after her and, together with white converts from the area, they all left Connecticut for Nauvoo, Illinois, under the direction of LDS missionary Charles Wesley Wandell. The practice of racial segregation on boats and railways meant that for much, if not all, of their journey from Connecticut to New York City and then up the Hudson River and west on the Erie Canal, the black and white members of the group were separated from one another. At some point during the trip, the black members of the group were refused further passage, so the Mannings walked the rest of the way. Jane’s memory of this portion of the journey emphasized God’s providence. When they arrived in Nauvoo, they found a bustling city that was struggling to accommodate newly arrived converts, many of whom were poor and vulnerable to the diseases that plagued the city.
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Pulido, Elisa Eastwood. "Epilogue." In The Spiritual Evolution of Margarito Bautista, 217–24. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0011.

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Bautista’s life provides a Mormon chapter to the history of conflict over leadership between Euro-American missionary movements and their indigenous converts. Insistence on indigenous ecclesiastical authority and the practice of polygamy cost Bautista his membership in the Mormon Church and nearly every personal relationship. Nevertheless, Bautista never bowed to the pressure of Euro-American religious authority. His contributions include: congregation building in Central Mexico, the Mormon Colonies, Arizona, and Salt Lake City; teaching genealogical research methods to Mexicans from 1922 to 1924; his leadership role in the schismatic movement known as the Third Convention (1936); his authorship of the largest indigenous Mormon theological work to date; his decades of diaries; and the nearly seventy-year survival of his utopian community. His continuing relevance is underscored by the fact that increasing conversions among Latin Americans points to an indigenous majority in the Church of Jesus Christ of Latter-day Saints in the near future.
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Harper, Steven C. "New Light." In First Vision, 209–18. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199329472.003.0025.

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As the number of Mormon converts pushed toward two million in the 1960s, Presbyterian minister Wesley Walters was not able to keep them from becoming Latter-day Saints. But he forced all serious scholars of Mormon history to reconsider the reliability of Joseph Smith’s first vision story with his novel research method and findings. Walters made the case that historical evidence disproved any sizeable revival in Joseph Smith’s vicinity in 1820, and therefore that Smith made up his story later, situating it in the context of a well-documented 1824 revival. Walters’s argument was later criticized for its fallacies of irrelevant proof negative proof, but it caused consternation among Latter-day Saint scholars at the time.
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McBride, Spencer W. "Vice Presidents and Protest Candidates." In Joseph Smith for President, 139–52. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190909413.003.0011.

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This chapter tells the story of Joseph Smith’s search for a running mate. Smith and the Council of Fifty first determine to ask respected New York educator and recent Mormon convert James Arlington Bennet to run for vice president with Smith. When Bennet is unable to accept, Smith invites Solomon Copeland of Tennessee to join him on the ticket. When Copeland does not reply to the request and in a crunch for time, Smith invites one of his fellow Mormon leaders, Sidney Rigdon of Pennsylvania, to join him as a candidate for the vice presidency. Rigdon accepts and the ticket is set. This chapter also considers the prospects of another third party candidate, James G. Birney, who runs for the Liberty party, calling for the total and immediate abolition of slavery.
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Newell, Quincy D. "We Got Along Splendid." In Your Sister in the Gospel, 56–71. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199338665.003.0005.

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After Joseph Smith’s death, Jane Manning worked for his successor, Brigham Young, and she married another black convert, Isaac James. When the Mormons left Nauvoo in 1846, Jane and Isaac James traveled with them. Jane James gave birth to her second child as they crossed Iowa. After spending the winter with other church members near Council Bluffs, the Jameses were in one of the first pioneer companies to enter the Salt Lake Valley, arriving in the fall of 1847. The Jameses initially made their home on land belonging to Brigham Young. Jane James gave birth to her third child in May 1848, just before the Mormons faced the first of several cricket infestations that would challenge their ability to raise crops in the Valley. Nevertheless, Jane James later recalled, she and her family “got along splendid” in their new home.
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Pulido, Elisa Eastwood. "A Brief History of Indigenous Religious Authority in Mexico, 1519–1900." In The Spiritual Evolution of Margarito Bautista, 9–25. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0002.

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This brief history of indigenous spiritual authority in Mexico begins in 1513 with the arrival of the Spaniards and includes the argument that the conquest of Mexico resulted in the loss of indigenous spiritual authority through the defrocking of the Aztec priests and four centuries of indigenous exclusion from the Catholic clergy. The chapter contextualizes the search for indigenous identity and spiritual voice by recounting native responses to religious subjugation, including Indian rebellions, native prophets, bloody conflicts, and combinative religious practices through the nineteenth century. The arrival of Protestant and Mormon missionaries after the Civil War offered indigenous Mexican converts new avenues to ordination, education, and the development of leadership skills.
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