Journal articles: 'Mormons Mormons Mormons'

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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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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 so loyal to the United States in the twentieth?This essay explores the unique, crucial role that American universities played in fostering Mormon-Gentile reconciliation. Right when the animosities were at fever pitch—in the decades between the death of Brigham Young (1877) and Utah's admission into the Union as the forty-fifth state (1896)—the American university became a liminal, quasi-sacred space where Mormons experienced a radical transformation of consciousness and identity. In the process, they developed an enduring devotion to non-Mormon institutions and deference to non-Mormon expertise. These extra-ecclesial loyalties would dismantle the ideological framework of Mormon separatism and pave the way for Mormons' voluntary reimmersion into the mainstream of American life.

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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 (September 11, 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 themselves saving America and the Constitution at the world’s end, Mormon authorities established their own welfare program to inspire Latter-day Saints and Americans in general to eschew the New Deal. Anti–New Dealers used the Mormon welfare plan to construct a conservative ideology. Accordingly, Mormons are essential elements in the formation of a political movement that revolutionized the United States.

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Hales, Scott. "“This Earth Was Once a Garden Place”: Millennial Utopianism in Nineteenth-Century Mormon Poetry." Religion and the Arts 17, no. 4 (2013): 381–415. http://dx.doi.org/10.1163/15685292-12341285.

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Abstract In preparation for Christ’s Second Coming, nineteenth-century Mormons worked tirelessly to build Zion, a holy city where they could weather the latter-days and plan for the Millennium. Among those who contributed their talents to Zion were poets who set their millennial longing in verse. Their body of work shows how early Mormons drew upon the Bible, new Mormon doctrines, and existing poetic forms to create a literary complement to the developing Mormon eschatology. It also shows how the Mormon concept of Zion evolved over time as historical circumstances necessitated doctrinal adaptations that affected the way Mormons envisioned their earthly haven.

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O'Brien, Hazel. "The Marginality of ‘Irish Mormonism’." Journal of the British Association for the Study of Religion (JBASR) 21 (January 8, 2020): 52. http://dx.doi.org/10.18792/jbasr.v21i0.40.

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This article builds upon existing literature which demonstrates the complex interconnections of Catholicism, Irishness, and whiteness in the Republic of Ireland. Using this multifaceted inter-relationship between religious, national, and racial identities as its starting point, this article analyses negotiations of Irishness, community, and belonging amongst adherents of Mormonism in Ireland. This article firstly argues that as members of a minority religion Mormons in Ireland of all backgrounds are stigmatised and marginalised from Irish narratives of ‘belonging’. Secondly, this article determines that as the majority of Mormons in Ireland are white Irish, in keeping with the majority population, they view themselves and are viewed by others as both insiders and outsiders within their own country. Thirdly, this article demonstrates how Mormons in Ireland with racialised identities also navigate a complex system of racial, religious, and national affiliations. Thus, this article establishes that Mormons of all backgrounds in Ireland struggle to gain acceptance and belonging within the national narrative of belonging. Finally, this article identifies the processes through which Mormons in Ireland work to create belonging to the national narrative. For some, emphasising their identity as Christian is a way to find commonality with the majority Catholic population in Ireland. For others, a celebration and reinterpretation of Irishness is used as a tool to build a dual sense of belonging; to others within an increasingly diverse Mormon community in Ireland, and to the wider society.

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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 (June 2, 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 contradictions from within the particular Mormon framework that leavers believed in and followed, which in turn had shaped and constrained both their leaving process and their post-Mormon selves. Interview data revealed a necessary reconstruction of post-Mormon emotionalities. And devout women who left Mormonism bore an added burden of overcoming internalized misogyny.

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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. Mormons, as a religious group who separated themselves in both identity and practice and as a community experiencing persecution, were a useful negative example of the dangers of abandoning the ME quest for inclusion. Black ME Church members emphasized their Christian faithfulness and American patriotism, in contrast to Mormon religious heterodoxy and political insubordination, as arguments for acceptance as equals in both religious and political institutions. At the same time, anti-Mormon rhetoric also proved a useful tool for reflecting on the challenges of African American life, regardless of denominational affiliation. For example, anti-polygamy opened space to comment on the precarious position of black women and families in the post-bellum South. In addition, cataloguing Mormon intellectual, moral, and social deficiencies became a form of instruction in the larger project of black uplift, by which African Americans sought to enter the ranks and privileges of the American middle class. In the end, however, black ME Church members found themselves increasingly segregated within their denomination and in society at large, even as Mormons, once considered both racially and religiously inferior, were welcomed into the nation as citizens and equals.

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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 (February 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 scriptures were the basis for Mormons understanding the death experience. Early Mormon NDEs provided NDE information to Mormons that recent NDEs are providing to researchers today. Some evidence suggests that early Mormon NDEs reaffirmed Mormon teachings on the death experience rather than gave origin to them. The developing system of knowledge in the field of Near Death Studies is confirming early Mormon observations on the death experience.

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Leamaster, Reid J., and Mangala Subramaniam. "Career and/or Motherhood? Gender and the LDS Church." Sociological Perspectives 59, no. 4 (August 2, 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 shows that some middle-class Mormons reject oppositional cultural schemas and value work and career for women. Further, we find that Mormons outside of the cultural stronghold of Utah are more likely to reject Mormon religious schemas that pit career and motherhood as competing ideologies. In fact, some women participants describe being enabled in their careers by Mormon religious schemas.

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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 (June 23, 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 women's, more than men's, participation in these new entertainments, focusing on restraining both genders equally. While many progressives held women more responsible for the sexual transgressions they worried resulted from these new forms of entertainment, Mormons held men and women equally accountable. Moreover, while other progressives sought (and largely failed) to provide alternative, more wholesome, entertainment for American youth, Mormons successfully provided family and Church amusements that kept their youth safely ensconced within the Church community. By the end of the 1910s, Church leaders had officially institutionalized the provision of amusement for its members and the Church formally became a social as well as religious organization.

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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 evaluates different theories seeking to explain this growing religious affiliation. Scholars of Mormonism and commentators explain this growth in terms of parallels between Mormonism and indigenous Polynesian traditions, particularly family lineage and ancestry, and theological and ritual affinities. After evaluating these claims in light of scholarly literature and interviews with Latter-day Saints, however, I conclude that other reasons—especially education and other new opportunities—may equally if not more significantly account for the appeal of Mormonism to Polynesians.

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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 (December 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 similar beliefs that to overcome their status as “problem” people, Washington-led blacks and Mormons had to prove their “usefulness”—a form of respectability politics—to themselves and to the American republic. To do so, they pointed to the fruits of their own and each other's usefulness: economic productivity, educational advancement, and middle-class mores. While these fruits were similar, the roots were different, and racialized. For the Mormons, usefulness arose from a post-polygamy Mormon religion through which they asserted their whiteness. For Washington, usefulness arose not from the “Negro” church—the only independent black institution in American history—but from educational institutions like Tuskegee, which promoted black advancement under the control of white supremacy.

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Elisha, Omri. "Sustaining Charisma Mormon Sectarian Culture and the Struggle for Plural Marriage, 1852––1890." Nova Religio 6, no. 1 (October 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 Latterday Saints defended plural marriage with such vigor, capitulating only in the face of the most aggressive federal anti-polygamy legislation. I argue that plural marriage was a vital symbol of early Mormon sectarian identity, and that sustained activism in support of the principle allowed Mormons to embody the radical "peculiarity" of the church's charismatic origins. This has theoretical implications for an understanding of charisma as a complex and fundamentally socio-cultural phenomenon.

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Hernandez, Daniel. "A Divine Rebellion: Indigenous Sacraments among Global “Lamanites”." Religions 12, no. 4 (April 19, 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 Mormon that empower contemporary Indigenous agency paradoxically materialize a divinely inspired cultural rebellion within the Church itself. However, this tension that is mediated by Lamanites in the Church is not framed as an exclusive response to the Church itself but, rather, to a larger global hegemony of coloniality to which the Church is subject. These Lamanite worldviews can be understood as a process of restoring ancestral Indigenous sacraments (rituals) through Mormon paradigms, which are found and nurtured in the cracks and fissures of both the material and ontological infrastructure of Mormonism’s dominant paradigm. When Indigenous Mormons assert autonomous authorship of their own cosmogony and metaphysics, the Church beliefs of restoring a ‘primitive Christian church’ and ‘becoming Gods’ is creatively transformed into a more relevant and liberating possibility here and now.

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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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Hawley, George. "Attitudes toward Mormons and Voter Behavior in the 2012 Presidential Election." Politics and Religion 8, no. 1 (January 20, 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 these attitudes influenced vote choice. In both cases, the substantive effects were small, indicating that anti-Mormon feelings did play a role in the 2012 presidential election, but they did not determine the final outcome.

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Dransfield, Scott. "Charles Dickens and the Victorian “Mormon Moment”." Religion and the Arts 17, no. 5 (2013): 489–506. http://dx.doi.org/10.1163/15685292-12341297.

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Abstract The growth of Mormonism in England in the middle of the nineteenth century presented a number of challenges relating to the cultural status of the new religion and its followers. Charles Dickens’s “uncommercial traveller” sketch describing a group of 800 Mormon converts preparing to emigrate to the United States, “Bound for the Great Salt Lake,” represents the challenge effectively. While Mormons were quickly identified by their heresies and by those qualities that characterized cultural and religious otherness, they were also observed to possess traits of Englishness, reflecting the image of a healthy working class. This article considers the tensions among these contradictory qualities and traces them to a middle-class “secular gospel” that Dickens articulates in his novels. Dickens utilizes this “gospel”—an ethic that valorizes work and domestic order as bearing religious significance—to perceive the followers of the new religion.

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Forsberg Jr., Clyde. "Esotericism and the “Coded Word” in Mormonism." International Journal for the Study of New Religions 2, no. 1 (August 14, 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-based self-understanding which is then said to best describe the religion that he founded in 1830. However, an “esoteric approach” as Faivre and Hanegraaff understand the term has much to offer the study of Mormonism as an old, new religion and the basis for a more even methodological playing field and new interpretation of Mormonism as equally magical (Masonic) and biblical (Evangelical) despite appearances. This article will focus on early Mormonism’s fascination with and employment of ciphers, or “the coded word,” essential to such foundation texts as the Book of Mormon and “Book of Abraham,” as well as the somewhat contradictory, albeit colonial understanding of African character and destiny in these two hermetic works of divine inspiration and social commentary in the Latter-day Saint canonical tradition.

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Winn, Kenneth H., and Steven Epperson. "Mormons and Jews: Early Mormon Theologies of Israel." American Historical Review 99, no. 3 (June 1994): 971. http://dx.doi.org/10.2307/2167917.

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Mauss, Armand L., and Steven Epperson. "Mormons and Jews: Early Mormon Theologies of Israel." Review of Religious Research 35, no. 2 (December 1993): 190. http://dx.doi.org/10.2307/3511796.

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Jensen, Larry C., Janet Jensen, and Terrie Wiederhold. "Religiosity, Denomination, and Mental Health among Young Men and Women." Psychological Reports 72, no. 3_suppl (June 1993): 1157–58. http://dx.doi.org/10.2466/pr0.1993.72.3c.1157.

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The relations among religiosity, denomination, and mental health were studied. Comparisons of groups high, medium, and low in religiosity were made possible by extracting data from a large data set for three denominational groups and gender in a three-way analysis of variance design. There were significant main effects, with higher scores on three mental health measures for high religious groups, Mormons, and men. There were interactions resulting from highly religious Mormon women, but not highly religious Mormon men scoring higher. The three scores were self-esteem, emotional maturity, and nondepression.

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Witte, John. "The Legal Challenges of Religious Polygamy in the USA." Ecclesiastical Law Journal 11, no. 1 (December 10, 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 ensue’. And part of the argument was sociological: monogamous marriage ‘is the cornerstone of civilization’, and it cannot be moved without upending our whole culture. These old cases are still the law of the land and most Mormons renounced polygamy after 1890.

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Davies, W. D. "Reflections on the Mormon “Canon”." Harvard Theological Review 79, no. 1-3 (July 1986): 44–66. http://dx.doi.org/10.1017/s0017816000020344.

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This essay might seem inappropriate for this volume, but it is not. Krister Stendahl is particularly distinguished by a catholicity of mind and spirit which enables him to look with understanding, sympathy, and empathy on all sorts and conditions in what he once unpejoratively called “God's menagerie of religions.” That Mormons do not belong to the main bodies of Christians does not exclude them from his purview. But apart from this, the Mormons are in fact highly germane to the theme of this volume. Uniqueness is always hard to substantiate: Christians, Jews, and Gentiles have been related in many varied and complex ways. But there seems to be no parallel to the way in which Mormons—while claiming to be Christians—assert as well that they are genealogically connected with Jews and that they are therefore physically a rediscovered, restored, and reinterpreted “Israel.” As far as I am aware they constitute a very special, if not unique, case of Christians among Jews and Gentiles since by implication they have redefined all three of these terms. This is the justification for the inclusion of this essay in this volume. We here reflect on one aspect of Mormon life: their fixation of their own “canon.”

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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, and nearly two percent of the United States as a whole. Mormons fill five seats in the United States Senate (including the majority-leader chair) and about a dozen in the House. A Mormon recently completed a serious bid for the United States presidency. And their numbers are growing worldwide.

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McCollum, Adele B., Maureen Ursenbach Beecher, and Lavina Fielding Anderson. "Marginal Mormons." Women's Review of Books 5, no. 4 (January 1988): 7. http://dx.doi.org/10.2307/4020231.

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Curtis, Daniel, Ram A. Cnaan, and Van Evans. "Motivating Mormons." Nonprofit Management and Leadership 25, no. 2 (October 18, 2014): 131–45. http://dx.doi.org/10.1002/nml.21113.

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Launius, Roger D. "Mormons and mormonism in U.S. government documents: A bibliography." Government Publications Review 17, no. 5 (September 1990): 468–69. http://dx.doi.org/10.1016/0277-9390(90)90060-q.

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Homer, Michael W. "Separating Church and State in Italy." Nova Religio 23, no. 2 (November 1, 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 that even Mormon polygamous marriages would be recognized if the legislation passed. During fierce debates that took place Catholic apologists also claimed that Mormons formed alliances with other Protestant “sects” to push through the civil marriage litigation. The specter of Mormon plural marriages in a civil marriage system continued to be mentioned until civil marriages were finally recognized in 1865.

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Phillips, Rick, and Ryan Cragun. "Contemporary Mormon Religiosity and the Legacy of “Gathering”." Nova Religio 16, no. 3 (February 1, 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 at any time in the state's history. This article examines the degree to which this decline has affected LDS church activity and retention in Utah and adjacent environs. We find evidence suggesting church attendance rates may be falling, and clear evidence that rates of apostasy among Mormons have risen over the past decade.

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Xu, Xiaohe, Clark D. Hudspeth, and John P. Bartkowski. "The Timing of First Marriage." Journal of Family Issues 26, no. 5 (July 2005): 584–618. http://dx.doi.org/10.1177/0192513x04272398.

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Using survey data from a nationally representative sample, this article explores how marriage timing varies across major religious denominations. Survival analysis indicates that net of statistical controls, Catholics, moderate Protestants, conservative Protestants, and Mormons marry significantly earlier than their unaffiliated counterparts. This holds true for women and men. However, no statistical differences emerge between Jews, liberal Protestants, and the unaffiliated. As surmised, auxiliary statistical tests reveal additional religious subcultural variations: (a) Jews tend to marry later than Catholics, conservative Protestants, and Mormons; (b) Catholics also marry later than conservative Protestants and Mormons; (c) no statistical difference surfaces between Mormons and conservative Protestants; and (d) differences between Catholics and liberal Protestants as well as between Jews and liberal Protestants are statistically negligible. These findings systematically support the denominational subcultural paradigm in the case of marriage timing.

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McBride, Spencer W. "When Joseph Smith Met Martin Van Buren: Mormonism and the Politics of Religious Liberty in Nineteenth-Century America." Church History 85, no. 1 (February 29, 2016): 150–58. http://dx.doi.org/10.1017/s0009640715001390.

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In the nineteenth century, the Mormons were a minority religious group living on the fringes of the United States in both a geographic and social sense. Yet, in the twenty-first century, historians are increasingly realizing that the history of this marginal religious “other” sheds a great deal of light on the American past broadly conceived. This essay briefly describes an important moment in early Mormon history that illuminates our developing understanding of religious liberty in the early American republic, and the political obstacles Americans outside mainstream protestant Christianity faced in their efforts to obtain equal treatment under the law as American citizens.

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Howsepian, A. A. "Are Mormons Theists?" Religious Studies 32, no. 3 (September 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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Blythe, Christopher James. "“Would to God, Brethren, I Could Tell You Who I Am!”." Nova Religio 18, no. 2 (2014): 5–27. http://dx.doi.org/10.1525/nr.2014.18.2.5.

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This article examines how Mormons reinterpreted the figure of Joseph Smith (1805–1844) in the wake of their prophet’s death. As a number of Mormon sects emerged in the years immediately following 1844, rival prophets claimed continued access to Smith as a means of legitimating themselves against opposing bodies. The article argues that these re-conceptualizations of Joseph Smith served to draw boundaries between movements, with particular attention to the processes of sacralization common to many new religious movements facing their founder’s death. Specific emphasis is on the Latter-Day Saints’ efforts to regulate such practices originating from their sectarian competitors but also from LDS adherents.

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Jackson, Kent P. "Are Mormons Christians? Presbyterians, Mormons, and the Question of Religious Definitions." Nova Religio 4, no. 1 (October 1, 2000): 52–65. http://dx.doi.org/10.1525/nr.2000.4.1.52.

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Barlow, Philip L. "Joseph Smith's Revision of the Bible: Fraudulent, Pathologic, Or Prophetic?" Harvard Theological Review 83, no. 1 (January 1990): 45–64. http://dx.doi.org/10.1017/s0017816000005526.

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Joseph Smith, the nineteenth-century Mormon founder, is often accounted for in one of three ways. Either he was a prophet in the almost fundamentalist sense that many Mormons hold him to have been, or he was a charlatan as many others have judged, or else he was a mentally deranged charismatic. In what has been the most influential study of Smith during the last half-century, Fawn Brodie bridged the latter two categories. Brodie alleged that Mormonism's founder was initially a conscious fraud who fabricated his first visionary experience; only gradually, by a series of wondrous psychological acrobatics, did he later come to take himself seriously as one called of God.

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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 of the future Mormon missionary who preach the Gospel in various corners of the world. Missionary ministry is important in the life of each Mormon believer, even those who didn’t serve as a missionary, because it leaves a lasting imprint and affects the minds of the members of this new religious group for the rest of their lives.

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Fuller, Craig, Davis Bitton, and Leonard J. Arrington. "Mormons and Their Historians." Western Historical Quarterly 20, no. 4 (November 1989): 453. http://dx.doi.org/10.2307/969497.

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Welker. "Memoir, Mountains, and Mormons." Fourth Genre: Explorations in Nonfiction 16, no. 2 (2014): 193. http://dx.doi.org/10.14321/fourthgenre.16.2.0193.

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Östman, Kim. "Esotericism made exoteric? Insider and outsider perspectives on the 2006 Mormon Temple Public Open House in Espoo, Finland." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 124–38. http://dx.doi.org/10.30674/scripta.67332.

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The purpose of this article is to discuss two perspectives on Latter-day Saints’ (Mormons') temple open houses. First, that of the Latter-day Saints themselves, who are placed in a delicate situation as they present the temple to the public while simultaneously desiring to preserve its esoteric nature. What do they want to accomplish and how do they go about doing it? Second, the perspective of the public, whose reactions exemplify layman views of what it can be like to peek into a sacred and esoteric world foreign to oneself. What kinds of forms can their thoughts take at Mormon temple open houses? The particular case considered in this article is the autumn 2006 open house at the Helsinki Finland temple.

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Carmines, Edward G., and Eric R. Schmidt. "Prejudice and Tolerance in US Presidential Politics: Evidence from Eight List Experiments in 2008 and 2012." PS: Political Science & Politics 54, no. 1 (September 8, 2020): 24–32. http://dx.doi.org/10.1017/s1049096520000876.

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ABSTRACTUsing list experiments on the 2008 and 2012 Cooperative Campaign Analysis Project, we investigated whether respondents are more likely to vote against presidential candidates from marginalized groups. We show that conservative and Republican respondents are disinclined to support Muslim and gay candidates. However, neither Right- nor Left-leaning respondents are significantly opposed to female candidates. Surprisingly, we uncovered asymmetric prejudices toward Mormons and African Americans. In both 2008 and 2012, Republicans were far more uncomfortable with gay or Muslim candidates than with African American candidates (per se). However, Democrats in 2012 were deeply uncomfortable with Mormon candidates. These findings illustrate that prejudice in presidential politics is not confined to right-wing pathologies alone but is present on both sides of the partisan–ideological divide.

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Scharp, Kristina M., and Aubrey L. Beck. "“Losing my religion”." Narrative Inquiry 27, no. 1 (July 21, 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 Church of Jesus Christ of Latter-day Saints is inextricably connected to individual identity. Thus, exiting the Church is much more than leaving an organization. Future implications for research will be discussed.

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Penning, James M. "Americans' Views of Muslims and Mormons: A Social Identity Theory Approach." Politics and Religion 2, no. 2 (April 14, 2009): 277–302. http://dx.doi.org/10.1017/s1755048309000236.

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AbstractAlthough American society is religiously pluralistic, not all religious groups enjoy equal levels of public approval and support. Indeed, America has a history of viewing members of nontraditional religious groups with considerable distrust and suspicion. Two religious groups in particular — Muslims and Mormons — have come under fire in recent years, though not necessarily for the same reasons. Muslims and Mormons have frequently been viewed as outside the mainstream of American culture and, perhaps for that reason, have suffered from discrimination, threats, and violence. This article examines Americans' views of these two important and rapidly growing groups, using social identity theory as the primary vehicle of analysis. The theory proves useful in helping us explain variance in Americans' views of these two groups. While a variety of social, political and religious variables help to explain Americans' views of Muslims and Mormons, religious variables have the greatest impact.

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Dericquebourg, Régis. "La Religion des Mormons [The Religion of the Mormons] by Bernadette Rigal-Cellard." Alternative Spirituality and Religion Review 3, no. 2 (2012): 262–63. http://dx.doi.org/10.5840/asrr20123211.

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Merrill, Ray M., and Joseph L. Lyon. "Cancer incidence among Mormons and non-Mormons in Utah (United States) 1995–1999." Preventive Medicine 40, no. 5 (May 2005): 535–41. http://dx.doi.org/10.1016/j.ypmed.2004.10.011.

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Lyon, Joseph L., Kent Gardner, and Richard E. Gress. "Cancer incidence among Mormons and non-Mormons in Utah (United States) 1971–85." Cancer Causes & Control 5, no. 2 (March 1994): 149–56. http://dx.doi.org/10.1007/bf01830261.

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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 (September 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 expressed about peoples of African descent before his death are inchoate, although high-ranking Mormons related to Smith seemed to have agreed with the possibility of racial redemption. After Smith's death, Brigham Young and other Mormon leaders framed the LDS temple and priesthood restriction in terms of Smith's liturgy rather than any of Smith's varied teachings on race. This paper also argues that Mormonism's racial restriction arose from its roots in the sealing ritual rather than ecclesiological power structures. Mormonism's racial doctrine has often been described as a “priesthood ban,” referring to ecclesiastical authority. However, this discounts the religious contexts in which it arose and excludes the experiences of women and children, who were not allowed to participate in the endowment or sealing ordinances. This paper places Mormonism's temple liturgy at the front and center of the LDS Church's priesthood and temple restriction.

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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 (August 30, 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, and moral. The pages of the history of the Church are full of tragic events, the suffering of people, the death of many of its followers. And all this is due to the lack of freedom of belief. As a result of the persecution, the Church and thousands of its members were forced to constantly migrate, to change their places and areas of activity. All this is described in sources, in fiction, in painting, cinema. Thousands of studies have been written that convincingly prove why the Mormons fought and will fight for freedom of religion, defend the right of people to follow their faith. This is more fully written by the authors of this article in his book "The Church of Jesus Christ of Latter-day Saints in its history and the present," printed in 2016.

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Rutherford, Taunalyn. "Studying Sikhs and meeting mormons." Sikh Formations 13, no. 1-2 (November 24, 2016): 114–31. http://dx.doi.org/10.1080/17448727.2016.1257175.

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Eliason, Eric A., and Gary Browning. "Crypto-Mormons or Pseudo-Mormons? "Latter-Day Saints and Russia's Indigenous New Religious Movements"." Western Folklore 61, no. 2 (2002): 173. http://dx.doi.org/10.2307/1500336.

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Joseph, Lauren J., and Stephen Cranney. "Self-esteem among lesbian, gay, bisexual and same-sex-attracted Mormons and ex-Mormons." Mental Health, Religion & Culture 20, no. 10 (November 26, 2017): 1028–41. http://dx.doi.org/10.1080/13674676.2018.1435634.

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Journal articles on the topic 'Mormons Mormons Mormons'

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