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Journal articles on the topic 'Mormons Mormons Mormons. Mormon Church'

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Published: 4 June 2021

Last updated: 2 February 2022

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1

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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Simpson, Thomas W. "The Death of Mormon Separatism in American Universities, 1877–1896." Religion and American Culture: A Journal of Interpretation 22, no. 2 (2012): 163–201. http://dx.doi.org/10.1525/rac.2012.22.2.163.

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AbstractThe transformation of Mormonism from a small, persecuted sect into an established, global faith has attracted scholarly attention for decades. By all accounts, the late nineteenth and early twentieth centuries were critical for the church's evolution and modernization. The rapidity of the change, however, leaves nagging questions. After years of costly, principled resistance, how could Mormons, with any semblance of dignity and self-respect, suddenly embrace the institutions and values of their tormentors? How did members of the nineteenth century's “most despised large group” become s

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Ormsbee, J. Todd. "‘Like a Cord Snapping’: Toward a grounded theory of how devout Mormons leave the LDS Church." Critical Research on Religion 8, no. 3 (2020): 297–317. http://dx.doi.org/10.1177/2050303220924096.

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This study describes the cultural, cognitive, social, and emotional work that once-devout members of the LDS Church must engage in to leave the church and divest themselves of Mormon culture. A Grounded Theory approach with a multi-modal memoing process showed that, for the devout, leaving the LDS Church and Mormon culture is not a singular event, but rather a process of gradual transformation that requires time and effort, passing through a series of punctuating events. Formerly devout ex-Mormons had to confront various problems, including the LDS Church’s truth claims and ethical contradicti

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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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Talbot, Christine. "MORMONS, GENDER, AND THE NEW COMMERCIAL ENTERTAINMENTS, 1890–1920." Journal of the Gilded Age and Progressive Era 16, no. 3 (2017): 302–24. http://dx.doi.org/10.1017/s153778141700007x.

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In the early twentieth century, new forms of commercial entertainment—dance halls, movie theaters, amusement halls and parks, saloons and the like—emerged in urban areas, providing new ways for young Americans to amuse themselves. This essay explores the distinctive Mormon response to these new forms of amusement. Mormon leaders took up other progressive reformers’ concerns about early twentieth-century amusements, but refracted them through a distinctively Mormon lens that was at once gendered and uniquely religious. Mormons rejected the progressive double standard that sought to constrain wo

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Bennett, James B. "“Until This Curse of Polygamy Is Wiped Out”: Black Methodists, White Mormons, and Constructions of Racial Identity in the Late Nineteenth Century." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 167–94. http://dx.doi.org/10.1525/rac.2011.21.2.167.

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AbstractDuring the final quarter of the nineteenth century, black members of the Methodist Episcopal (ME) Church published a steady stream of anti-Mormonism in their weekly newspaper, the widely read and distributedSouthwestern Christian Advocate. This anti-Mormonism functioned as way for black ME Church members to articulate their denomination's distinctive racial ideology. Black ME Church members believed that their racially mixed denomination, imperfect though it was, offered the best model for advancing black citizens toward equality in both the Christian church and the American nation. Mo

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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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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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Mueller, Max Perry. "The “Negro Problem,” the “Mormon Problem,” and the Pursuit of “Usefulness” in the White American Republic." Church History 88, no. 4 (2019): 978–1012. http://dx.doi.org/10.1017/s0009640719002488.

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By examining Booker T. Washington's (little studied) relationship with Mormon elites, this article introduces the category of “usefulness” to scholars who investigate how racially and religiously marginalized Americans have sought acceptance in the “white American republic.” Washington's 1913 visit to Utah was the high point in a decade-long public campaign of mutual admiration. Washington and the Mormons’ high regard for each other—an aberration in much of black-Mormon relations—was based on similar histories of discrimination at the hands of white Protestant Americans. It was also based on s

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10

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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Elisha, Omri. "Sustaining Charisma Mormon Sectarian Culture and the Struggle for Plural Marriage, 1852––1890." Nova Religio 6, no. 1 (2002): 45–63. http://dx.doi.org/10.1525/nr.2002.6.1.45.

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Through the latter half of the nineteenth century, Mormons in the United States engaged in a highly charged struggle to defend a religious principle——plural marriage (polygyny)——against political and cultural opposition among non-Mormon groups and institutions. The practice of plural marriage, however, remained statistically rare, hierarchical, and rooted in Victorian marriage and family norms. Moreover, the struggle took place as Mormon communities and businesses gradually assimilated to mainstream institutional and political economics. This article asks why, in light of such ambiguities, the

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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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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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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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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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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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Witte, John. "The Legal Challenges of Religious Polygamy in the USA." Ecclesiastical Law Journal 11, no. 1 (2008): 72–75. http://dx.doi.org/10.1017/s0956618x09001665.

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A century and a half ago, Mormons made national headlines by claiming a First Amendment right to practise polygamy, despite criminal laws against it. In four cases, from 1879 to 1890, the United States Supreme Court firmly rejected their claim, and threatened to dissolve the Mormon church if they persisted. Part of the Court's argument was historical: the common law has always defined marriage as monogamous, and to change those rules ‘would be a return to barbarism’. Part of the argument was prudential: religious liberty can never become a licence to violate general criminal laws ‘lest chaos e

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18

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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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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20

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

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This paper examines Joseph Smith's construction of a racialized theology, which drew upon conceptions of Abrahamic lineage and the possibility of “racial redemption” for peoples of African descent through conversion to Mormonism. This ran against the grain of his Protestant and Catholic contemporaries’ religious understandings of race. He expanded upon earlier iterations of his ideas with the introduction of new rituals and liturgy related to LDS temples. Smith's wife may have invited a person of African descent to participate in this new liturgy before his murder in June 1844. The views he ex

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Merrill, Ray M., and Richard D. Salazar. "Relationship between church attendance and mental health among Mormons and non-Mormons in Utah." Mental Health, Religion & Culture 5, no. 1 (2002): 17–33. http://dx.doi.org/10.1080/13674670110059569.

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

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In the winter of 1905, leaders of The Church of Jesus Christ of Latter-day Saints (L.D.S. or the “Mormons”) departed Utah on two, seemingly disparate, missions to the east coast. One contingent went to defend their church at Senate hearings in Washington, D.C.; the other, to Vermont to dedicate a monument to church founder Joseph Smith. These forays into national politics and religious memory re-fashioned Latter-day Saint identity, as well as public perception of Mormonism, for the remainder of the twentieth Century They also illuminate one of the quotidian mysteries of religion: how it adapts

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

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Efforts to introduce unorthodox sexual and marital practices have often caused dissension in new religious movements. The nineteenth-century Oneida Perfectionist and Mormon communities highlight the profound impact such practices may have on group cohesion and development. Conflicts over the introduction of complex marriage almost led John Humphrey Noyes' Oneida Community to disband in 1852, yet the group survived and prospered for another quarter century until renewed internal and external tension precipitated the group's formal demise in 1881. Serious internal and external challenges associa

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Park, Benjamin E. "Joseph Smith's Kingdom of God: The Council of Fifty and the Mormon Challenge to American Democratic Politics." Church History 87, no. 4 (2018): 1029–55. http://dx.doi.org/10.1017/s000964071800238x.

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This article contextualizes the origins and development of Joseph Smith's secretive Council of Fifty, a clandestine assembly whose minutes were sequestered from public access since their creation in 1844 and were only made available in September 2016. Organized by Smith, the founding prophet of the Church of Jesus Christ of Latter-day Saints, only months before his death at the hands of a mob in June 1844, the council was destined to introduce a new form of world governance. Colloquially named the “Council of Fifty,” it blended democratic principles with theocratic rule. More than a significan

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Lewicki, Zbigniew. "WYBRANE ZAGADNIENIA RELACJI RELIGIA-KOŚCIÓŁ-PAŃSTWO-PRAWO W STANACH ZJEDNOCZONYCH." Zeszyty Prawnicze 14, no. 1 (2016): 55. http://dx.doi.org/10.21697/zp.2014.14.1.02.

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SELECTED ASPECTS OF THE INTERRELATIONSHIP BETWEEN CHURCH, STATE, RELIGION, AND THE LAW IN THE UNITED STATESSummaryThe United States is a secular state which at the same time puts religion and its institutions at the centre of its legal and constitutional considerations. This situation leads to frequent tension between state institutions and the followers of different religions, whose religious requirements or prohibitions come into conflict with the uniform legal standards. The classic examples of this include Mormon polygamy, which Mormons consider a condition of salvation, but which has been

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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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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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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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Epperson, Steven, and Jessie L. Embry. "Black Saints in a White Church: Contemporary African American Mormons." Review of Religious Research 37, no. 2 (1995): 178. http://dx.doi.org/10.2307/3512411.

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Noble, Antonette Chambers, and Jessie L. Embry. "Black Saints in a White Church: Contemporary African American Mormons." Western Historical Quarterly 26, no. 2 (1995): 220. http://dx.doi.org/10.2307/970200.

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Jacobson, Cardell K. "Black Mormons in the 1980s: Pioneers in a White Church." Review of Religious Research 33, no. 2 (1991): 146. http://dx.doi.org/10.2307/3511910.

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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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LINDBERG, TIMOTHY. "Subduing the Mormons in Utah Territory: Foundation for the Insular Cases." Journal of Policy History 32, no. 1 (2020): 52–77. http://dx.doi.org/10.1017/s0898030619000277.

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Abstract:The conflict between the US government and the Mormons in Utah Territory during the second half of the nineteenth century reflected shifts in the American territorial system. Through a repudiation of religious practices and dismantling of the Latter-Day Saints’ Church as an institution, the federal government demonstrated a willingness and ability to interfere with and regulate traditional local issues such as marriage and religion. This provided a foundation for the changes to the territorial system outlined by the Supreme Court in the Insular Cases. Scholars have overlooked the cont

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Phillips, Rick. "The Next Mormons: How Millennials Are Changing the LDS Church, by JANA RIESS." Sociology of Religion 81, no. 2 (2020): 236–37. http://dx.doi.org/10.1093/socrel/sraa013.

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Eliason, Eric A. "Curious Gentiles and Representational Authority in the City of the Saints." Religion and American Culture: A Journal of Interpretation 11, no. 2 (2001): 155–90. http://dx.doi.org/10.1525/rac.2001.11.2.155.

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The erection of a State of the Union whose population consisted of Turks or Afghans would not be a worse blunder fraught with more dangerous consequences than the creation of a State composed of Mormons.— C. E. Dutton, an American geologist who surveyed Utah several times during the 1870s.R T. Barnum, the great circus promoter, came to Salt Lake City to meet Brigham Young. The Church President jokingly asked Barnum, “Well, how much money do you think we could make if you were to put me on display back East?” Barnum answered, “Mr. President, I guarantee you half the receipts which will be in ex

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Kunz, Phillip R., and Yaw Oheneba-Sakyi. "Social Distance: A Study of Changing Views of Young Mormons toward Black Individuals." Psychological Reports 65, no. 1 (1989): 195–200. http://dx.doi.org/10.2466/pr0.1989.65.1.195.

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This study reports the changes of Bogardus Social Distance scores for beginning students at Brigham Young University from 1979 to 1989. A revelation was reported by the Church of Jesus Christ of Latter-Day Saints in 1978 which permitted black members to receive the Priesthood on an equal basis with whites. An earlier study reported an initial decrease in the social distance toward black members by the university students. This study was designed to ascertain whether that decrease was sustained over the 10-yr. period, or whether the initial decrease may have stemmed from the euphoria felt at th

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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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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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Van Dyk, Gerrit. "Understanding Mormonism." Theological Librarianship 12, no. 1 (2019): 50–60. http://dx.doi.org/10.31046/tl.v12i1.531.

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Over the past couple of decades, the media and popular culture have been increasingly interested in members of the LDS Church, its leadership, and its practices. With all of this recent interest, it is possible that a religious studies librarian at an institution of higher education or at a theological seminary could conceivably receive an occasional query regarding Mormonism, either out of popular culture curiosity or for academic investigation. This essay will review major sources in this growing field for any who wish to either assist patrons in comparative religion projects related to Morm

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Rogers, Brent M. "A Digital Voice from the Dust: The Joseph Smith Papers at the Intersection of Public and Digital History1." Collections: A Journal for Museum and Archives Professionals 12, no. 4 (2016): 409–18. http://dx.doi.org/10.1177/155019061601200406.

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Like other documentary editing projects, the Joseph Smith Papers—an effort to produce a comprehensive edition of the papers of Joseph Smith, the founder of the Church of Jesus Christ of Latter-day Saints, more commonly known as Mormons—seeks to provide reliable access to “the authentic voice” of its eponymous historical figure in innovative ways. As a digital voice from the dust, the project makes Smith's words, character, and context accessible in the online representation of his papers in ways that forcefully illustrate the convergence of public and digital history. This article uses the Jos

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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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Keddington, Roger K. "Caring for Members of the Church of Jesus Christ of Latter-Day Saints (Mormons) in the Emergency Department." Journal of Emergency Nursing 33, no. 3 (2007): 252–56. http://dx.doi.org/10.1016/j.jen.2007.04.001.

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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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