Dissertations / Theses: 'Mormons Mormons Mormons'

1

Ballard, Gail D. "Nature Among the Mormons: An Ecocritical Approach to Mormon Literature." Diss., CLICK HERE for online access, 1996. http://contentdm.lib.byu.edu/u?/MormonThesesB,10586.

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2

Allred, David A. "Representing Culture: Reflexivity and Mormon Folklore Scholarship." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTAF,3899.

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3

Billing, Lillian. "The Influence of Religiosity in the Construction of Meaning from Advertising Messages Intended to Promote Lifestyle Values." Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTAF,15557.

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4

Barney, Sarah Walker. "Nursing and Health Care Among Mormon Women: An Analysis of the Relief Society Magazine, 1914-1930." Diss., CLICK HERE for online access, 1993. http://patriot.lib.byu.edu/u?/MTAF,15540.

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5

Harris, Jan G. "Mormons in Victorian England." Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTGM,13967.

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6

Layton, Christopher R. "LDS Life Tables: A Comparison of Long-Lived Populations." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTGM,23522.

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7

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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8

Weight, Alden L. "A Mormon Cultural Study of Musical Preference." Diss., CLICK HERE for online access, 1997. http://patriot.lib.byu.edu/u?/MTNZ,31058.

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9

Peterson, Colleen Margaret. "Couple Cohesion: Differences Between Clinical and Non-Clinical Mormon Couples." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTNZ,10566.

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10

Baugh, Alexander L. "A call to arms the 1838 Mormon defense of northern Missouri /." Provo, Utah : Joseph Fielding Smith Institute for Latter-day Saint History : BYU Studies, 2000. http://catalog.hathitrust.org/api/volumes/oclc/45456708.html.

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11

Cranney, Rachel Donaldson. "The Good Life: Mormons and Money." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2702.

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This research addresses the paradoxical beliefs and conceptualizations about money and stewardship among young adult Mormons and its consequences for the Mormon identity. The findings for this paper are based on 12 in-depth interviews with Brigham Young University students, recently graduated students, and, when applicable, their spouses, totaling 20 interviewees between the ages of 20 and 31. The data suggest that unique beliefs surrounding money have emerged from the Mormon culture as remnants of their early Mormon values still lingering in contemporary Mormon culture clash with the individualistic and consumer culture surrounding the interviewees. Interviewees demonstrate cognitive dissonance as they attempt to combine the contradictory concepts of stewardship and consumerism into their financial attitudes and behaviors. The connection between money and their Mormon identity was articulated often as a need to stay out of debt and avoid extravagance.

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12

Baker, Joseph O., Dalton Rogers, and Timothy Moser. "Acceptance of Evolution among American Mormons." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/2594.

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Low public acceptance of evolution among Americans in general, and conservative Protestants specifically, has recently received increased attention among scholars of both religion and the public understanding of science. At the same time, members of another major religious tradition, the Church of Jesus Christ of Latter-day Saints (LDS), reject evolution at rates similar to evangelical Christians, yet there remains a dearth of studies examining the lack of acceptance of evolution among Mormons. Using a nationally representative survey of Americans that contains an adequate number of LDS respondents for advanced statistical analyses, this study examines patterns of evolution acceptance or rejection among Mormons. Findings reveal a moderating relationship between political identity and education, such that educational attainment has a positive relationship with evolution acceptance among political moderates and liberals, but a negative association among political conservatives. These findings highlight the central role played by the politicization of evolution in low rates of evolution acceptance among American Mormons and emphasize the need to—where possible—examine relations between ‘science and religion’ within and across specific religious traditions.

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13

Horn, Petra M. "Silent Saints: Deaf Mormons in Utah." DigitalCommons@USU, 1992. https://digitalcommons.usu.edu/etd/1688.

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Research for this thesis drew on the network of Deaf Mormon wards/branches, newspapers, magazines, books, unpublished documents, personal collections, and oral interviews to illustrate the religious activities engaged in by deaf Latter-day Saints at the national and local levels during the mid and late twentieth century America. The study focused on the theological perspectives, church participation, and personal experiences of deaf Mormons with a special focus on the accommodations the Church of Jesus Christ of Latter-day ·Saints has for the deaf populace. This special attention was used to examine and demonstrate the influence and attractions the Mormon religion has for deaf people, who share similar cultural background and use the same language, distinct from the hearing world. Deaf Mormons' church experiences mirrored those of deaf non-Mormons. However, the Deaf culture itself surfaced as a distinct religious component for Mormons with hearing loss. Deaf Mormons both mesh with the general LDS religion and maintain their own separate sense of community. Data gathered through interviews was preserved in a videotape collection. These videotapes were then transcribed and analyzed for both patterns of information and individual points of view.

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14

Neilson, Reid Larkin Taylor Alma O. "The Japanese missionary journals of Elder Alma O. Taylor, 1901-10 /." Diss., CLICK HERE for online access, 2001. http://contentdm.lib.byu.edu/u?/MTNZ,33764.

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15

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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16

Ballow, Michael Henry. "Mormons, LDS Theology and the Nuclear Dilemma." Diss., CLICK HERE for online access, 1985. http://patriot.lib.byu.edu/u?/MTAF,15533.

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17

Arrowsmith, Stephen G. "The "Unidentified Pioneers": An Analysis of Staffordshire Mormons, 1837 to 1870." BYU ScholarsArchive, 2003. https://scholarsarchive.byu.edu/etd/4488.

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The evidence presented in this thesis advocates an increased level of scholarly interest in English working-class Mormon converts. To illustrate who these people were, and what their roles were as part of Mormon story, this regional study introduces and makes available over twelve hundred Staffordshire Mormons, and asks questions of the collected statistical information. The conservative Staffordshire Mormons clearly assisted the establishment, and continuation, off a Zion in the American West. Much of the data confirms previous scholarship; however, those with “differing visions” of Mormonism (for example, the RLDS Church) attracted Staffordshire converts in larger numbers than previously suggested. The findings suggest a careful re-examination of the early British RLDS membership may reveal similar findings. If so, a reappraisal of RLDS-LDS history not only would be desirable, but also necessary.

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18

Smith, Nola Diane. "Saturday's Women: Female Characters as Angels and Monsters in Saturday's Warrior and Reunion." Diss., CLICK HERE for online access, 1992. http://patriot.lib.byu.edu/u?/MTNZ,22819.

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19

Chalverus, Marshall F., and Michael A. Thomas. "Growing an ideology : how the Mormons do it." Monterey, California. Naval Postgraduate School, 2011. http://hdl.handle.net/10945/10576.

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A fundamental characteristic of human interaction is the manifestation of ideology, which, as we define it, transcends religious, political, cultural, and national realms. Differing ideologies among groups can create friction, and often incite violence. This study seeks to understand how groups adhering to particular ideologies grow, for understanding ideological promulgation is an imperative step in understanding conflicts arising from conflicting ideological principles. We accomplish this by exploring one of the fastest growing ideologically distinct organizations today, the Church of Jesus Christ of Latter-day Saints (LDS). In doing so, we propose that the LDS's institutional framework enables not only efficient resource collection, but also frames and promotes a socialization structure that enables ideological growth. This supports empirical evidence which suggests that ideology plays a secondary role in an ideological organization's growth. Implicit in this argument is that to promote an ideology, one should focus on socialization rather than the ideology itself; likewise, effectively countering an ideology requires a focus on social bonds and not necessarily a counter-ideological message.

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20

Reynolds, Michael H. "Developing a church based strategy for reaching Mormons." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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21

Lee, Sarah Jaggi. "Utopian spaces: Mormons and Icarians in Nauvoo, Illinois." W&M ScholarWorks, 2009. https://scholarworks.wm.edu/etd/1539623544.

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Nauvoo, Illinois was the setting for two important social experiments in the middle of the nineteenth century. The Church of Jesus Christ of Latter-day Saints, also known as the Mormons, made this city their headquarters of their rapidly expanding church from 1838 until 1846. Only three years after the departure of the Mormons, a group of Frenchmen calling themselves Icarians came to the same spot to realize a system of communal living and brotherhood that lasted in Nauvoo until 1856. While several studies have been devoted to these groups, as yet none have combined a study of the two communities who shared the same space.;This study focuses on the physical communities as envisioned by their leaders and as constructed and inhabited by the members of each group. In "reading" the city each community constructed at Nauvoo, we can understand their unique utopian agendas and how those were realized or compromised in the everyday living out of each groups' individual utopian vision. I offer one perspective, grounded in an interpretation of the cultural landscape of Nauvoo, which examines only a few of the numerous aspects of Mormon and Icarian society, including commitment mechanisms, ideological centers, leadership and authority, gender and conflict. This study seeks to compare the two communities at Nauvoo in ways that will not only elucidate their agendas and experiences, but will help shed light on the nature and experiences of utopian communities in general.

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22

Morrill, Kelli N. "From Housewives to Protesters: The Story of Mormons for the Equal Rights Amendment." DigitalCommons@USU, 2018. https://digitalcommons.usu.edu/etd/7056.

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On November 17, 1980, twenty Mormon women and one man were arrested on criminal trespassing charges after chaining themselves to the Bellevue, Washington LDS Temple gate. The news media extensively covered the event due to the shocking photos of middle-aged housewives, covered in large chains, holding protest signs and being escorted to police cars. These women were part of the group Mormons for the Equal Rights Amendment (MERA) and were protesting the LDS Church’s opposition to the ERA. The LDS Church actively opposed the ERA and played an important role in influencing the vote in key states leading to its eventual failure. However, ERA literature generally ignores the LDS Church and their influence, instead attributing the ERA’s failure to lack of appeal to lower class and minority women, the ratification process, and confusing messaging about the amendment. Literature that does discuss the LDS Church and its opposition to the ERA fails to tell the story of the small, but bold and attention grabbing group of Mormon women who organized a campaign in direct opposition to the position of their church. This thesis begins with an evaluation of MERA’s use of sacred space in protest, and their portrayal in the media. It then explores how MERA re-appropriated LDS hymns, rituals and language to assert their power and express discontent with the church’s position on ERA, and concludes with an evaluation of the institutional and social consequences MERA members faced as a result of their activism.

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23

Tait, Lisa Olsen. "Mormon Culture Meets Popular Fiction: Susa Young Gates and the Cultural Work of Home Literature." Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTNZ,25499.

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24

Kancel, Bouchaut Nathalie. "Les Mormons aux États-Unis : entre marginalité et intégration." Antilles-Guyane, 2009. http://www.theses.fr/2009AGUY0293.

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25

Bartholomew, Sherlene Hall. "An Annotated Bibliography of Literary Mormon Humor." Diss., CLICK HERE for online access, 1998. http://contentdm.lib.byu.edu/u?/MTAF,40619.

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26

Adams, Travis R. "LDS Counselor Ratings of Problems Occurring Among LDS Premarital and Remarital Couples." Diss., CLICK HERE for online access, 1996. http://patriot.lib.byu.edu/u?/MTAF,3892.

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27

Lang, James A. "Resources for a workable method of evangelism to Mormons." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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28

Burrill, Jennifer H. "Development of an English For Gospel Purposes Vocabulary List: the Latter-Day Saint Lexicon as a Second Language." Diss., CLICK HERE for online access, 1995. http://patriot.lib.byu.edu/u?/MTAF,15589.

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29

Bigelow, Christopher Kimball. "Sun, Moon, and Star." BYU ScholarsArchive, 1998. https://scholarsarchive.byu.edu/etd/4530.

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This fictional novella takes place during the narrator Smoot's two-year mission to Melbourne, Australia. It chronicles the intertwining of the lives and destinies of three main characters: Smoot, a Utah native who struggles with carnality and lack of conversion and spirituality; Babakian, an Australian convert who used to be a punk rocker and has become frustrated with Mormonism's blandness and conformity; and Samantha, a nonmember part-Tongan Utahn with whom Smoot was involved before his mission. Speaking generally, the novella is about how Babakian misuses his creative powers of art and sexuality, how Samantha explores the gospel and changes her life, and how Smoot matures spiritually and learns to sacrifice.

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30

Cieslewicz, Lindsy Stewart. "Dance and Doctrine: Shaker and Mormon Dancing as a Manifestation of Doctrinal Views of the Physical Body." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTAF,24559.

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31

Brady, Jane D. "The Brigham Young University Folklore of Hugh Winder Nibley: Gifted Scholar, Eccentric Professor and Latter-Day Saint Spiritual Guide." Diss., CLICK HERE for online access, 1996. http://patriot.lib.byu.edu/u?/MTAF,15572.

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32

Kendrick, Terence. "Presenting a classic Christian view of the Trinity to Mormons." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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33

Olmstead, Jacob W. "A Diabolical Disneyland in Zion: the Mormons and the MX." BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/4994.

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In September 1979 President Jimmy Carter publicly announced his decision to support the deployment of the MX missile and mobile basing scheme in Utah and Nevada. Despite local opposition and the close proximity of the proposed base to its headquarters, The Church of Jesus Christ of Latter-day Saints (Mormons) remained silent until 5 May 1981, when the First Presidency issued a statement opposing the MX plans. The purpose of this work is to narrate the history of the development of the Mormon position regarding the deployment of MX missile in the Great Basin and evaluate the response to the statement both locally and nationally. As described in this work the initial deliberations within the Mormon Church were held within the Special Affairs Committee (SAC), which gathered information on the issues concerning the MX. In the process the SAC met with scholars, politicians and religious figures furnished by the grass-roots opposition in Utah. As argued by this thesis it was the arguments presented by both national and local religious figures who convinced the SAC that the MX presented a clear moral concern which required further discussion. Eventually the matter was turned over to the First Presidency and later the Quorum of the Twelve Apostles for further consideration. Because a consensus could not be reached, in the place of clear Mormon opposition the First Presidency issued two general denunciations of the nuclear arms race. Eventually, there was full agreement and a statement was issued on 5 May 1981. As argued in this thesis, it was likely the efforts of Gordon B. Hinckley, a member of the Twelve and chairman of the SAC, who working behind the scene was able to unify the hierarchy, as opposed to Edwin B. Firmage, who has traditionally been credited with convincing the hierarchy to take a position. As illustrated by this thesis the statement evoked a number of responses from the local and national media and religious and political leaders. The response was generally positive; however, there were a number of critical columns and editorials issued by the national media. Moreover, the statement had considerable influence moving Utah's congressional delegation toward opposition. As argued by this thesis this was a moot point because recently elected President Ronald Reagan had latent reservations about the MX program and had been looking for an alternative basing mode prior to the statement's release. In conclusion this thesis argues that, although the statement had little impact on the history of the MX and the Mormon Church, the development of the First Presidency's MX position does provide a case study illustrating the bureaucratic processes within the Church for establishing official political policy in the late-twentieth century.

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34

Lee, Sarah Jaggi. "Saints and Soldiers of Humanity: Mormons and Icarians in Nauvoo." W&M ScholarWorks, 2003. https://scholarworks.wm.edu/etd/1539626384.

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35

Fox, Michael Barrie Holmes. "The theology, history and organisation of the Reorganized Church of Jesus Christ of Latter Day Saints in the British Isles." Thesis, University of Nottingham, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282344.

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36

Evans, Rosa Mae McClellan. "Judicial Prosecution of Prisoners For LDS Plural Marriage: Prison Sentences, 1884-1895." Diss., CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTAF,34213.

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37

Tibbitts, Hazel McLean. "Study of the Pioneers of Providence, Utah and their Children." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTNZ,25508.

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38

Hochman, Grant Sinclair. "A Christian response to the cults an aid for the lay person /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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39

Marwick, Laura M. "From Mormon to Evangelical: A Look at Disaffiliation and Conversion." BYU ScholarsArchive, 1994. https://scholarsarchive.byu.edu/etd/4910.

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Religion is a major institution in society and for many, affiliation with a religious group shapes the way they view the world and the way they interact with other formal and informal institutions within society. In addition, particular behaviors are present during the processes an individual goes through when deciding to leave or switch their religious affiliation.There are a variety of new affiliations that these disaffiliated individuals can make. One alternative religious group that disaffected members of the LDS Church (Mormons) can form a new affiliation with is Evangelical Christianity, often referred to as the "Born Again Movement". This pattern of switching from one sect to another is the most dramatic form of switching as both the LDS Church and Evangelical Christianity are exclusive in nature.By focusing on this unique and exclusive form of switching, from Mormonism to Evangelical Christianity, the various reasons for disaffiliation and subsequent conversion, and the processes involved in switching can be understood.

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40

Chou, Po Nien. "Religiosity and Life Satisfaction Among LDS College Students." BYU ScholarsArchive, 1999. https://scholarsarchive.byu.edu/etd/4704.

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The purpose of this study was to determine the relationship between religiosity and life satisfaction among Latter-day Saints (LDS) college students. The scales used were the religiosity scale by Chadwick and Top (1993), and the life satisfaction scale by Neugarten, Havighurst and Tobin (1961). The analysis was based on data obtained from 222 students (55.5%) who responded. A prediction model was used to develop a regression equation. Pearson correlation analysis was used to evaluate the correlation between religiosity and life satisfaction. The regression equation is as follows: life satisfaction = 1.436815592 + 0.045915152 (spiritual experiences) + 0.042888274 (integration in congregation). A significant correlation of 0.0230 (p<.05) was found for spiritual experiences, and 0.0215 (p<.05) for integration in congregation. But no significant correlation was found between life satisfaction and the other factors such as gender, age, religious beliefs, private religious behavior, attendance/public behavior, and family religious. Spiritual experiences and integration in congregation were the only factors correlated with higher life satisfaction scores.

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41

McLaughlin, Nancy C. "Dating Behavior of Latter-Day Saint Male Returned Missionaries: A Process of Managing Desires." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTGM,33251.

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42

Mitchell, Scott Alan. ""You have no right to do such a thing" : an insider study of entitlement of spirit child narratives in Mormon communities /." free to MU campus, to others for purchase, 2004. http://wwwlib.umi.com/cr/mo/fullcit?p1426089.

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43

Williams, Terrol Roark. "Taking Mormons Seriously: Ethics of Representing Latter-day Saints in American Fiction." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd1936.pdf.

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44

Smallcanyon, Corey. "Contested Space: Mormons, Navajos, and Hopis in the Colonization of Tuba City." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2557.

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When Mormons arrived in northern Arizona among the Navajo and Hopi Indians in the late 1850s, Mormon-Indian relations were initially friendly. It was not too long, however, before trouble began in conflicts over water use and land rights. Federal agents would soon consider Mormons a threat to the peaceful Hopis because both the Navajo and Mormons were expanding their land claims. Indian agents relentlessly pleaded with Washington to establish a separate Indian reservation. They anticipated this reservation would satisfy all three parties, but its creation in 1882 only created more problems, climaxing in the 1892 death of Lot Smith at the hands of Atsidí, the local Navajo headman. Tensions continued to increase until federal agents intervened in 1900 and placed Tuba City under a Presidential Executive Order. The order withdrew Tuba City from white claims and resulted in the expulsion of the Mormons from Tuba City in 1903. My contribution is to show how the Navajo and Hopi Indians may have considered the coming of the Mormons as an invasion by a group of foreigners which led to the resulting contest between the trios for the limited natural resources of the northern Arizona desert. Tuba City/Moenkopi has a complicated history and its origins remain contested because it was claimed not only by Mormons, but also by the Navajos and Hopi. Previous historians have neglected the wealth of history that come from using Native American oral histories. This thesis will include the Native point of view but will also integrate it with Mormon and non-Mormon narratives. Doing so will provide another perspective on some of the following: the founding of Tuba City, the creation of the 1882 and 1900 Executive Orders for Navajo and Hopi reservation expansions, the death of the Mormon Lot Smith, and Native American-Mormon relations in the late 1800s in northern Arizona.

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45

Draper, Larry W. "A Demographic Examination of Household Heads in Salt Lake City, Utah, 1850-1870." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTAF,28425.

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46

Madsen, Michael. "The Mormon Influence on the Political Geography of the West." Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTGM,33224.

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47

Neilson, Reid Larkin. "The Japanese Missionary Journals of Elder Alma O. Taylor, 1901-10." BYU ScholarsArchive, 2001. https://scholarsarchive.byu.edu/etd/4974.

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On 14 February 1901, the First Presidency of The Church of Jesus Christ of Latter-day Saints announced the opening of the Japan Mission and the selection of Elder Heber J. Grant as its first president. The idea of sending Mormon missionaries to Japan had earlier been entertained by President Brigham Young and several other church leaders and lay members. Until 1854, Japan was closed to western nations and their religious influences. Finally, Commodore Perry forced the Japanese to open their borders and minds to the economic and political entreaties of the United States. In time, other western nations and their Christian theology were admitted into Japan. Aware of their technological inferiority when compared to the West, the Japanese government set out to westernize their nation. During the second half of the nineteenth century, Mormons and the Japanese made a series of positive contacts. On two occasions, plans were made at the highest church levels to send missionaries to Japan. Both ended in failure. Finally, in 1901, the Church again committed its resources and one of its finest leaders, Elder Grant, to open the Japan Mission. After accepting his own calling, Elder Grant began the selection process of his own companions. He chose Horace S. Ensign, Louis A. Kelsch, and a young man from his home ward, Alma O. Taylor. Eighteen-year-old Alma was raised with the best Mormonism had to offer. His parents blessed him with education and position. He was also blessed with a sharp mind and a determined soul. Alma served in Japan for over eight and a half years. During this time he kept detailed journal entries of his experiences and impressions. The body of this thesis is devoted to making his writings available to other scholars and church members interested in the foundational events of the Church in Japan.

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48

Alston, Booker T. "The ghost dance religion of 1890 and the Mormons : a study of comparisons." Master's thesis, University of Cape Town, 2011. http://hdl.handle.net/11427/10061.

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The goal of this study is to examine the historical circumstances and individuals involved in this narrative as a way to critically reflect on the use of comparison in the production, circulation, and perpetuation of knowledge about religion.

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49

Charles, Carter. "L'intégration politique des mormons aux États-Unis : de Reed Smoot à Mitt Romney." Thesis, Bordeaux 3, 2013. http://www.theses.fr/2013BOR30054.

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L’Église de Jésus-Christ des Saints des Derniers Jours, ou « Église mormone », émargea au cours de la première moitié du XIXe siècle dans une Amérique en proie à des mutations sociales et religieuses. Joseph Smith, son prophète-fondateur, l’inscrivit dès le départ dans une radicalité doctrinale en « protestant » les fondamentaux du christianisme tels qu’ils avaient été définis et acceptés auparavant. Il s’attira de ce fait le courroux des « Églises établies », en particulier de celles du protestantisme évangélique. Malgré une américanité foncière, sa religion fut affublée de l’étiquette « un-american » et ses disciples furent persécutés, poussés à édifier leur « Sion » sur la « Frontière », puis dans l’Ouest, à la périphérie de la société américaine. Contrairement à bien d’autres groupes religieux ou de mouvements utopiques, les « mormons » réussirent à transformer leur marginalisation en force, développant par la même occasion des particularismes qui firent d’eux un « peuple à part ». Or, ils s’éveillèrent aussi à l’évidence que pour échapper aux persécutions, ils devaient se positionner au cœur de l’action politique du pays. L’investiture de Mitt Romney par le Parti républicain pour l’élection présidentielle de 2012 témoigne de leur réussite. Mais comment cela fut-il possible ? Romney fut aussi l’objet d’une formidable opposition religieuse au cours de la phase des primaires du Parti qui n’est pas sans rappeler celles fomentées par les protestants contre les catholiques Al Smith (1928) et John F. Kennedy (1960). Comment expliquer ce refus de voir un mormon à la Maison blanche ? Nous répondons dans cette thèse à ces questions, et à bien d’autres, notamment en illustrant le fait que Romney, J. F. Kennedy et Al Smith eurent un prédécesseur en Reed Smoot, apôtre mormon dont l’élection en 1902 au Sénat fédéral fut à l’origine du plus grand procès politico-religieux d’Amérique
The Church of Jesus Christ of Latter-day Saints, or “Mormon Church,” emerged during the first half of the 19th century while America was undergoing social and religious changes. Right from the outset, Joseph Smith, the prophet-founder, set the Church in a radical opposition, “protesting” the dogma of traditional Christianity as they had been defined and accepted for centuries. He attracted the ire of the “established Churches” of Evangelical Protestantism. In spite of the profound Americanness of his religion, it was labeled un-american and his followers were persecuted, driven out, and forced to build their “Zion” on the Frontier, and then in the West, on the margins of American society. Unlike several other religious groups and utopian movements, the “Mormons” managed to turn their marginalization into strength, developing thereby traits that made them “a peculiar people.” Yet, they also realized that to escape persecutions, they had to be at the center of the nation’s politics. The nomination of Mitt Romney by the Republican Party for the 2012 presidential election testifies to their success. How did that come about? Romney was also the object of a sturdy religious opposition during the Party’s primaries that reminded the ones set up by the Protestants in the cases of Al Smith (1928) and of John F. Kennedy (1960). How does one account for this refusal to see a Mormon in the White House? In this dissertation, we answer these questions, and to many more, particularly as we illustrate the fact that Romney, J. F. Kennedy and Al Smith had a predecessor in Reed Smoot, a Mormon apostle whose election in 1902 to the U.S. Senate set the tone for the greatest religiously and politically-motivated trial ever in American history

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50

Nien, Chou Po. "Religiosity and life satisfaction among LDS college students /." Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTNZ,2429.

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Dissertations / Theses on the topic 'Mormons Mormons Mormons'

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