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Journal articles on the topic 'Mormons Mormon missionaries'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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1

Homer, Michael W. "Separating Church and State in Italy." Nova Religio 23, no. 2 (2019): 64–84. http://dx.doi.org/10.1525/nr.2019.23.2.64.

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In 1852 King Victor Emmanuel’s ministers proposed legislation to recognize civil marriages in the Kingdom of Sardinia (Piedmont). This proposal was opposed by Pope Pius IX and other Catholic apologists who argued that it would result in undermining the official status of the Catholic Church and one of the church’s sacraments. Even worse it would mean that Jewish and Protestant marriages would be recognized. This legislation coincided with Mormon missionaries proselytizing in Torino and the public announcement that the church practiced polygamy. Catholic opponents of this legislation argued tha

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2

Souders, Michael C. "Preaching the Restored Gospel: John Nicholson's Homiletic Theories for Young Mormons." Rhetorica 27, no. 4 (2009): 420–45. http://dx.doi.org/10.1525/rh.2009.27.4.420.

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John Nicholson's The Preceptor is the first book dedicated to an explicitly Mormon rhetorical theory, which he attempts to employ in the troubled landscape of LDS missionary training. This essay examines Nicholson's advice to missionaries, and argues that The Preceptor links logos and the Holy Spirit together in homiletic division of labor, connecting traditional Christian preaching with indigenous Mormon style and theology. By studying The Preceptor we can gain an appreciation for how rhetorical theories develop specific features that reflect a particular culture's location in history and soc

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3

Homer, Michael W. "Seeking Primitive Christianity in the Waldensian Valleys: Protestants, Mormons, Adventists and Jehovah's Witnesses in Italy." Nova Religio 9, no. 4 (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

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4

Grace Chou, Hui-Tzu. "Mormon Missionary Experiences and Subsequent Religiosity among Returned Missionaries in Utah." Social Sciences and Missions 26, no. 2-3 (2013): 199–225. http://dx.doi.org/10.1163/18748945-02603005.

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This qualitative research examined Mormon missionary experiences and their impacts on the religiosity of returned missionaries living in Utah. Based on open-ended surveys completed by those who served a mission for the Mormon Church, this research analyzed how missionary experiences increased the religiosity of most missionaries, as well as reasons why some respondents felt their missionary experiences decreased their religious level. This paper also examined the missionary experiences of those who later dropped out of Mormonism – why their missionary experiences failed to strengthen their com

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5

Lively, Robert L. "The Mormon Missionary: Who Is That Knocking at My Door?" International Bulletin of Mission Research 41, no. 3 (2017): 251–60. http://dx.doi.org/10.1177/2396939317706445.

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I have encountered Mormon missionaries in various regions of the United States and the world—but I never could find any detailed information about them written by a non-Mormon. I found this absence surprising, since their church has sent over 1.1 million missionaries around the world since its founding. With encouragement from my students, I, a non-Mormon, wrote the book The Mormon Missionary: Who Is That Knocking at My Door? (2015, 576 pages). This article tells the story of my interviews with nearly three hundred Mormon missionaries, my findings, and the book’s reception by the Mormon schola

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6

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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7

AKGÜN, Seçil Karal. "Mormon Missionaries in the Ottoman Empire." Turcica 28 (January 1, 1996): 347–58. http://dx.doi.org/10.2143/turc.28.0.2004350.

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8

Adams, William E., and James R. Clopton. "Personality and Dissonance Among Mormon Missionaries." Journal of Personality Assessment 54, no. 3-4 (1990): 684–93. http://dx.doi.org/10.1080/00223891.1990.9674029.

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9

Adams, William, and James Clopton. "Personality and Dissonance Among Mormon Missionaries." Journal of Personality Assessment 54, no. 3 (1990): 684–93. http://dx.doi.org/10.1207/s15327752jpa5403&4_21.

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10

Pope, Devin G. "Benefits of bilingualism: Evidence from Mormon missionaries." Economics of Education Review 27, no. 2 (2008): 234–42. http://dx.doi.org/10.1016/j.econedurev.2006.09.006.

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11

Connors. "Missionaries to the Mormons: NOW's ERA Missionary Project." Journal of Mormon History 45, no. 4 (2019): 105. http://dx.doi.org/10.5406/jmormhist.45.4.0105.

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12

Kirk, Rachel W. "Spanish proficiency, cultural knowledge, and identity of Mormon returned missionaries." Spanish in Context 11, no. 1 (2014): 1–26. http://dx.doi.org/10.1075/sic.11.1.01kir.

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This article examines the linguistic skills, cultural knowledge, and assimilation of students who have completed a Spanish-language mission for The Church of Jesus Christ of Latter-day Saints, a population that attains a high level of fluency in a second language. The results of a written survey completed by 103 students who had served Spanish-language missions are described. These students’ linguistic strengths and weaknesses resemble those of heritage language learners, while their motivation and cultural understanding are more similar to those of traditional foreign language students. Altho

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13

Feller, Gavin. "Uncanny and Doubly Liminal: Social Media, Cross-Cultural Reentry, and lds/Mormon Missionary Religious Identity." Journal of Religion, Media and Digital Culture 7, no. 1 (2018): 7–28. http://dx.doi.org/10.1163/25888099-00701002.

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This study offers a theoretical perspective on the role of social media in the transition home for returning missionaries of The Church of Jesus Christ of Latter-day Saints (lds/Mormon). Despite a long tradition of strict lds institutional norms aimed at sheltering full-time church missionaries from outside media influences, missionaries are today increasingly encouraged to use social media sites in their proselytizing efforts. Through qualitative, in-depth interviews with recently returned lds missionaries, this study explores the role Facebook plays in facilitating the maintenance of mission

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14

Embry, Jessie L. "Oral History and Mormon Women Missionaries: The Stories Sound the Same." Frontiers: A Journal of Women Studies 19, no. 3 (1998): 171. http://dx.doi.org/10.2307/3347097.

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15

Davis, Ryan A. "Mormon Missionaries and the Emergence of Modern Argentine Sport, 1938–1943." International Journal of the History of Sport 35, no. 1 (2018): 61–86. http://dx.doi.org/10.1080/09523367.2018.1496083.

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16

Go, M., S. Hatton-Ward, P. Rushton, and Amnon Sonnenberg. "Risk of H. pylori Infection among Mormon Missionaries to Developing Countries." American Journal of Gastroenterology 107 (October 2012): S50. http://dx.doi.org/10.14309/00000434-201210001-00118.

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17

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 restricte

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18

Woods, Fred E. "Mormon Missionaries and Mid-twentieth-century Basketball in Australia: Religion through Sport as a Vehicle to Reach Secular Society." Journal for the Academic Study of Religion 29, no. 1 (2016): 77–93. http://dx.doi.org/10.1558/jasr.v29i1.26799.

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19

Hansen, Lynne. "Second Language Research Forum Colloquia 2009." Language Teaching 44, no. 1 (2010): 115–17. http://dx.doi.org/10.1017/s0261444810000352.

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Presented at the Second Language Research Forum, Michigan State University, USA; 30 October 2009Recent years have brought increasing attention to studies of language acquisition in a country where the language is spoken, as opposed to formal language study in classrooms. Research on language learners in immersion contexts is important, as the question of whether study abroad is valuable is still somewhat controversial among researchers (DeKeyser 2007; Sunderman & Kroll 2009). In the introduction to a pioneering volume on language study abroad, Freed (1995, pp. 17–18) noted that a vital que

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20

Sherman, Tamah. "Behaving toward language in the Mormon mission: the Czech case." International Journal of the Sociology of Language 2015, no. 232 (2015). http://dx.doi.org/10.1515/ijsl-2014-0041.

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AbstractThis article applies Language Management Theory/Framework to the behavior toward language observed in the missionary program of the Church of Jesus Christ of Latter-Day Saints (the Mormons) in the Czech Republic. It analyzes data directly from the mission site, focusing on specifically the combination of the highly specific character of the missionaries' acquisition of Czech and their role as native speakers of English. It explores not only the acquisition, but also the use of the mission language, highlighting the relationship between macro structures of the church's language policy,

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