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Journal articles on the topic 'Mormons Mormon converts'
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1
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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Jones, Christopher Cannon. "“A verry poor place for our doctrine”: Religion and Race in the 1853 Mormon Mission to Jamaica." Religion and American Culture 31, no. 2 (2021): 262–95. http://dx.doi.org/10.1017/rac.2021.9.
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ABSTRACTThis article examines the first Mormon mission to Jamaica in January 1853. The missionaries, facing opposition from both black and white Jamaicans, returned to the United States after only a month on the island, having made only four converts. Latter-day Saints did not return to Jamaica for another 125 years. Drawing on the missionaries’ personal papers, church archives, local newspaper reports, and governmental records, I argue that the 1853 mission played a crucial role in shaping nineteenth-century Mormonism's racial theology, including the “temple and priesthood ban” that restricted priesthood ordination and temple worship for black men and women. While historians have rightly noted the role twentieth-century missions to regions of the African Diaspora played in ending the ban, studies of the racial restriction's early scope have been discussed in almost exclusively American contexts. The mission to Jamaica, precisely because of its failure, helped shape the ban's implementation and theological justifications. Failing to make any inroads, the elders concluded that both Jamaica and its inhabitants were cursed and not worthy of the missionaries’ time, which anticipated later decisions to prioritize preaching to whites and to scale back and ultimately abandon efforts to proselytize people of African descent.
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Brooke, J. L. "VAL D. RUST. Radical Origins: Early Mormon Converts and Their Colonial Ancestors. Urbana and Chicago: University of Illinois Press. 2004. Pp. xi, 253. $35.00." American Historical Review 111, no. 1 (February 1, 2006): 150–51. http://dx.doi.org/10.1086/ahr.111.1.150.
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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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"Radical origins: early Mormon converts and their colonial ancestors." Choice Reviews Online 42, no. 05 (January 1, 2005): 42–2760. http://dx.doi.org/10.5860/choice.42-2760.
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Juarez Cerdi, Elizabeth. "“Instruct the child in the faith and he will not stray from the path!”. The socialization of children and family in two non-Catholic religious associations (Mexico)." AnthropoChildren, January 1, 2019. http://dx.doi.org/10.25518/2034-8517.3099.
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« Instruis un enfant dans la foi et il ne s’éloignera pas du chemin ! ». Socialisation de l’enfant et famille dans deux associations religieuses non catholiques (Mexique). Dans cet article, nous nous intéressons au processus de socialisation auquel sont soumis les enfants de nouveaux membres qui adhèrent à deux congrégations religieuses, l’une pentecôtiste et l’autre de l’Église de Jésus-Christ des Saints des Derniers Jours (mormons), dans la ville de Zamora située dans l’État du Michoacán, au Mexique. Pour situer ce processus dans le contexte relationnel dans lequel les enfants sont élevés, et où l’enseignement doctrinal et normatif est renforcé, nous procéderons à une brève approche des modèles familiaux que les deux congrégations cherchent à établir, ainsi qu’à l’analyse du processus de socialisation auquel sont soumis les parents (nouveaux membres récemment convertis). Ces modèles sont transmis à travers les enseignements, les valeurs et les normes de comportement communiqués dans les instances internes créées à cet effet selon l’âge et le genre, dans chacune des congrégations.
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"Review Ronald G. WattThe Mormon Passage of George D. Watt: First British Convert, Scribe for Zion.(Logan: Utah State University Press, 2009. ix + 293 pp. Illustrations, maps, notes, index. $39.95.)." Western Historical Quarterly 42, no. 1 (April 2011): 103. http://dx.doi.org/10.2307/westhistquar.42.1.0103.
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"ReviewMormon Convert, Mormon Defector: A Scottish Immigrant in the American West, 1848-1861.Foreword by William P. MacKinnon. (Norman: Arthur H. Clark, 2009. 320 pp. Illustrations, maps, notes, bibliography, index. $39.95.) Polly Aird." Western Historical Quarterly 41, no. 3 (October 2010): 386–87. http://dx.doi.org/10.2307/westhistquar.41.3.0386.
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