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Relevant bibliographies by topics / Mormons Priesthood

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Academic literature on the topic 'Mormons Priesthood'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "Mormons Priesthood"

1

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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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 (August 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 the time of the announced revelation. The data support the notion that the change has been genuine and sustained, although not as dramatic as in the period immediately following the announcement which gave the Priesthood to black members.

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Jackson, Kent P. "Joseph Smith and the Bible." Scottish Journal of Theology 63, no. 1 (December 24, 2009): 24–40. http://dx.doi.org/10.1017/s0036930609990202.

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AbstractWith regard to sacred books, Joseph Smith, the founder of Mormonism (1805 – 1844), is best known for his publication of the Book of Mormon, as a history comparable to the Bible, and for other texts he put forth as divine revelations. These volumes established the unique beliefs of Mormonism and set it apart from other religions. What is less well known and often overlooked by historians is the fact that virtually every aspect of Joseph Smith's career involved the Bible, which was central to his theology and to the religious system that he established – but always in ways unique to him. Priesthoods of Aaron and Melchizedek, the building of temples and the establishment of communities in promised lands are all themes for which he invoked biblical precedents. He also produced, but never published in his lifetime, a revision of the Bible itself, the result of three years of adding to and editing the text. In addition, as he taught doctrine in his correspondence, newspaper editorials and sermons, he drew his texts and illustrations from the Bible and virtually never from the Book of Mormon or his own revelations. This article explores the role of the Bible in each of these enterprises and examines the ways Joseph Smith used it in the establishment of Mormon beliefs. The article proposes that, in his extensive use of the Bible, he was making a statement regarding his prophetic authority and his relationship to prophets and scriptures of the past.

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Alexander, Thomas G., and Gregory A. Prince. "Power from on High: The Development of Mormon Priesthood." Journal of American History 83, no. 1 (June 1996): 202. http://dx.doi.org/10.2307/2945523.

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Brackenridge, R. Douglas, and Gregory M. Prince. "Power from on High: The Development of Mormon Priesthood." Review of Religious Research 37, no. 4 (June 1996): 377. http://dx.doi.org/10.2307/3512025.

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Gedicks, Frederick Mark. "Church Discipline and the Regulation of Membership in the Mormon Church." Ecclesiastical Law Journal 7, no. 32 (January 2003): 31–46. http://dx.doi.org/10.1017/s0956618x00004920.

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The Church of Jesus Christ of Latter-day Saints, more commonly known as the ‘LDS’ or ‘Mormon’ Church, regulates its membership by means of a system that recalls the Old Testament far more than the modern West. All important decisions relating to joining and leaving the church are invested in the inspired discretion of local priesthood authorities who are governed by general standards rather than rules that have the character of law.

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Jones, Christopher Cannon. "“A verry poor place for our doctrine”: Religion and Race in the 1853 Mormon Mission to Jamaica." Religion and American Culture 31, no. 2 (2021): 262–95. http://dx.doi.org/10.1017/rac.2021.9.

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ABSTRACTThis article examines the first Mormon mission to Jamaica in January 1853. The missionaries, facing opposition from both black and white Jamaicans, returned to the United States after only a month on the island, having made only four converts. Latter-day Saints did not return to Jamaica for another 125 years. Drawing on the missionaries’ personal papers, church archives, local newspaper reports, and governmental records, I argue that the 1853 mission played a crucial role in shaping nineteenth-century Mormonism's racial theology, including the “temple and priesthood ban” that restricted priesthood ordination and temple worship for black men and women. While historians have rightly noted the role twentieth-century missions to regions of the African Diaspora played in ending the ban, studies of the racial restriction's early scope have been discussed in almost exclusively American contexts. The mission to Jamaica, precisely because of its failure, helped shape the ban's implementation and theological justifications. Failing to make any inroads, the elders concluded that both Jamaica and its inhabitants were cursed and not worthy of the missionaries’ time, which anticipated later decisions to prioritize preaching to whites and to scale back and ultimately abandon efforts to proselytize people of African descent.

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Forsberg, Clyde R. "Power From On High: The Development of Mormon Priesthood. By Gregory A. Prince. Salt Lake City, Utah: Signature Books, 1995. vii + 231 pp." Church History 66, no. 2 (June 1997): 382–83. http://dx.doi.org/10.2307/3170718.

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Glad, Johnnie. "Rasesynet hos mormonerne i det forrige århundre." Religionsvidenskabeligt Tidsskrift, no. 18 (July 18, 1991). http://dx.doi.org/10.7146/rt.v0i18.5350.

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The Church of Jesus Christ of Latter-Day Saints (also known as the Mormon Church) was established on April 6, 1830, by Joseph Smith, Jr. in Fayette, New York. The Mormon Church claims to be not only a Christian church, but also the only true church here on earth. In addition to the Bible, this church has several authoritative sacred scriptures, such as the Book of Mormon, Doctrine and Covenants, and the Pearl of Great Price.One of the issues that has haunted the Mormon Church down through the years and caused considerable embarrassment and unrest, has been the race issue. Why were Negroes prohibited from entering the priesthood? Why were the Indians and the Negroes stigmatized? Why should a white skin be considered better and more favourable than a dark skin?The intention of this article is to throw some light on this issue and see how it developed during the previous century. It is important in this context to examine the Mormon scriptures. What did they have to say about this issue? And what about the church leaders? How did they look upon and tackle these problems? The leaders of the church had great authority and power. What they said and did had far-reaching consequences in the church and created a pattern for other to follow. The following century is a case in point.

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Dissertations / Theses on the topic "Mormons Priesthood"

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Wallace, Trevor. "God Changed his Mind About Black People : Race and Priesthood Authority in Mormonism." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-307932.

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This study attempts to analyze Mormon justifications for the religion’s policy of denying priesthood authority to black men from both before and after the policy’s removal in 1978. Through a close reading of primary sources released by the Church of Jesus Christ of Latter-Day Saints, this study attempts to understand how this paradigm shift is understood in the context of Mormon faith traditions. It is revealed that many official statements from the Church contradict one another to such a degree that a simple or coherent explanation is practically impossible.

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Shields, Garret S. ""A Fine Field": Rio de Janeiro's Journey to Become a Center of Strength for the LDS Church." BYU ScholarsArchive, 2016. https://scholarsarchive.byu.edu/etd/6213.

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The purpose of this work is to chronicle the growth of The Church of Jesus Christ of Latter-day Saints in Rio de Janeiro, Brazil from its earliest beginnings in the late 1930s to the events surrounding the revelation on the priesthood in 1978. This thesis will show that as the Church in Rio became less American and more Brazilian, Church growth accelerated. When missionaries first began working in the city, its membership, leadership, culture, and even language was based on North American society and practices, and the Church struggled to establish itself. Only as these aspects of the Church became more Brazilian did it begin to have greater success in the area. This survey history of the Church in Rio de Janeiro will begin in 1935 with the influential work of Daniel Shupe—a North American Church member who lived and worked in Rio and translated the Book of Mormon into Portuguese. We will then examine the work of the missionaries both before and after World Warr II, the growth of Brazilian Church leadership in the city, and how the Church established itself as a center of strength for the Church. Finally, our study will conclude with the 1978 revelation extending the priesthood to all worthy male members regardless of race and the immediate influence of that shift on the Church in the city. The focus of this work will be on the major factors and most influential individuals that affect Church growth and stability in Rio, thereby providing an in-depth study of the effects of language, culture, leadership, and race on the Church in this intriguing and influential city.

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Books on the topic "Mormons Priesthood"

1

Jackson, William Kesler. Elijah Abel: The life and times of a black priesthood holder. Springville, Utah: CFI, an imprint of Cedar Fort, Inc., 2013.

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Under the Mormon tree: The first 50 years : an autobiography of Mormon dissident Douglas A. Wallace. 2nd ed. [Reno, Nev.?]: D.A. Wallace, 2011.

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3

The epic tales of a misfit hero. Springville, Utah: Bonneville Books, 2012.

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4

Magnifying your Aaronic priesthood calling. Salt Lake City, Utah: Bookcraft, 1995.

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Priesthood: For others' sake. Independence, Mo: Herald Publishing House, 1996.

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6

Brewster, Hoyt W. Prophets, priesthood keys, & succession. Salt Lake City, Utah: Deseret Book Co., 1991.

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Priesthood power unlocked. Springville, Utah: CFI, An imprint of Cedar Fort, Inc., 2015.

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Principles of priesthood leadership. Salt Lake City, Utah: Bookcraft, 1999.

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9

Power from on high: The development of Mormon priesthood. Salt Lake City: Signature Books, 1995.

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10

Brinkerhoff, Val. Pillars of the priesthood. Springville, Utah: CFI, 2012.

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Book chapters on the topic "Mormons Priesthood"

1

Stapley, Jonathan A. "Women and priesthood." In The Routledge Handbook of Mormonism and Gender, 569–79. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge handbooks in religion: Routledge, 2020. http://dx.doi.org/10.4324/9781351181600-44.

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Toscano, Margaret. "Men and the priesthood." In The Routledge Handbook of Mormonism and Gender, 580–97. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge handbooks in religion: Routledge, 2020. http://dx.doi.org/10.4324/9781351181600-45.

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Ross, Nancy, and Jessica Duckett Finnigan. "Gender, Belief Level, and Priesthood Authority in the LDS Church." In The Palgrave Handbook of Global Mormonism, 235–61. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52616-0_8.

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Riess, Jana. "Millennial Women and Shifting Gender Expectations." In The Next Mormons, 91–108. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190885205.003.0006.

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This chapter addresses sexism in Mormon culture. Dedicated to a particular version of family values in which women are seen as primarily responsible for bearing and nurturing children, Mormonism is sometimes at odds with recent shifts that have taken place in American culture, a divide that is more keenly felt in the younger generation. Adolescence is a time when gender expectations begin to be clearly defined in Mormonism. This can be painful at times, especially for girls who don't submit easily to being groomed for marriage and motherhood. A majority of millennial Mormons are indeed sometimes “bothered” by the fact that women do not hold the priesthood, which is a significant reversal of the views of older Mormons. Not surprisingly, former Mormons are significantly more supportive of women's ordination than current Mormons are.

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Riess, Jana. "Minority Mormons and Racial Attitudes." In The Next Mormons, 109–28. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190885205.003.0007.

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This chapter assesses the long and complex story about Mormonism and race, particularly with respect to African Americans. Until 1978, the LDS Church forbade priesthood ordination to men of African descent and temple entrance to black men and women, prohibiting them from participating in sacred rituals such as endowments and eternal marriage. Even though that policy was rescinded more than forty years ago, the legacy of the priesthood/temple ban is unsettling for some Mormons who wonder what to do with it theologically. Mormons' views on race are complex and the experiences and views of Mormons of color defy easy characterization. Indeed, while the Church as an institution has made serious efforts to counter racism, the ghosts of past attitudes have not been fully exorcised among members, and the racial composition of the membership is not staying in step with the racial diversity occurring around it.

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Newell, Quincy D. "Epilogue." In Your Sister in the Gospel, 134–38. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199338665.003.0010.

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After her death, Jane James faded into obscurity until the late twentieth century, when she gained new fame. Mormons used her story to reimagine their church as racially diverse and Joseph Smith as racially egalitarian. For historians of American religion and others, James’s story gives the history of Mormonism from below and shows the limits of Mormonism’s democratizing impulse. It illustrates the variety of Mormon religious experience and shows the limits of focusing on temple rituals and priesthood. James’s Mormonism differed from that of other Latter-day Saints and thus illustrates how race and gender shaped ways of being Mormon. James also shaped Mormon history in subtle but crucial ways. Her presence in present-day LDS discourses suggests that she has finally achieved what she worked so hard for during her life: Mormons of all races now hold her in “honourable remembrance,” as her second patriarchal blessing promised her.

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MacKay, Michael Hubbard. "Calculating Salvation." In Prophetic Authority, 103–18. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0008.

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This chapter examines Smith’s creation of the Mormon law (D&C 20 and 42) and formation of a hierarchical priesthood structure to govern the kingdom of God, which he based on a charismatic reception of the law through revelation, a restoration of his church through angelic visits and theophany, and his expectation that church members have their own revelations and see God for themselves (D&C 88:1). The chapter examines the emergence of several new rituals in the Kirtland period before turning attention to Smith’s 1836 priesthood restoration narrative about Elijah, the Old Testament prophet, who reportedly visited Smith on April 3, 1836. The idea of Elijah returning to usher in the Second Coming was commonly preached by antebellum Protestants who accentuated the millennialism in the fourth chapter of Malachi. The chapter traces Smith’s interest in the Old Testament, which led to his study of Hebrew and his discovery of the Passover tradition of leaving a cup of wine for Elijah in anticipation of his return. The chapter views Elijah’s restoration of priesthood as the pinnacle of the development of the Mormon priesthood that would endow the Mormons with power from on high. The chapter traces Smith’s attempts to reconcile the tension between following the law (even his own revelatory commandments), empowering a hierarchy of priests, and being assured salvation through physical rites. It charts the beginning of new Mormon ritual efforts to recreate its members as prophets/prophetesses, priests/priestesses, and kings/queens, all while maintaining Smith’s central role. The rituals endowed the Mormon membership with authority and connected them to the ancient order of Melchizedek and prepared for Christ’s Second Coming. Participation in solemn assemblies, anointings, and the School of the Prophets assured Mormons of their salvation and role in the kingdom within a hierarchical ecclesiology that upheld Smith’s authority. His new liturgies, particularly those featured in the new “House of the Lord” (later termed “temple”) in Kirtland, offered members kingly and prophetic authority without threatening the hierarchical structure of the priesthood.

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Riess, Jana. "The Realignment of Mormon Religious Authority." In The Next Mormons, 189–210. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190885205.003.0011.

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This chapter examines how young adult Mormons regard ecclesiastical authority differently than older Mormons do. Mormons stand apart from many other faiths because they believe their leaders are the only men authorized by Jesus Christ himself to exercise all the authority of the holy priesthood. Given this belief—that Mormonism's uniqueness stretches from its ecclesiastical authority in the form of prophets and apostles—it is not surprising that the religion strongly emphasizes obeying the teachings of those leaders. Indeed, millennial Mormons have grown up in a religious tradition that places a premium on obeying the leaders of the Church and have inherited modern Mormonism's expanded view of the role of the prophet. On the other hand, they're also embedded within a generation that takes a dim view of many traditional institutions, including religious ones, and has tended to qualify claims to exclusive truth. The chapter then considers how young adult Mormons reconcile these tensions within themselves.

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Petrey, Taylor G. "Pure Marriage." In Tabernacles of Clay, 19–52. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469656229.003.0002.

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From the 1950s to the 1970s, Mormons preached against interracial marriages and in favor of patriarchal marriages. This chapter explores the interrelationships between race, gender, and sexuality in Mormon thought in this period. As part of a broader conservative investment in values of home and family, Latter-day Saints embraced these teachings as core doctrines to stabilize racial and gender differences in the face of erosion of difference. These teachings underwent changes after a 1978 revelation ended priesthood and temple restrictions for Black LDS members.

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MacKay, Michael Hubbard. "The Development of Mormon Priesthood." In Prophetic Authority, 71–84. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0006.

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This chapter charts the emergence of Mormon priesthood through Smith’s restoration scripture and describes the institutional priesthood that defined Smith as the president of the high priesthood and ultimate appellate judge within a structure that came to include both a higher and a lower priesthood. The chapter explores Smith’s narrative of authority extending back in time before the garden of Eden and forward in time to Joseph Smith in the last dispensation. With the power of his prophetic voice, Smith recast the Bible and added the book of Moses, the Book of Mormon, and his own revelations to the revelatory foundation of his church. The chapter further charts the emergence of the term priesthood in Mormonism when Joseph Smith began to connect the Bible with his new restoration scripture that marked a genealogy of priesthood back to Adam. Through this lineage of power, Smith defined an authority traced from patriarch to patriarch, preceding hundreds of years of Catholic succession. Smith became the fountainhead of all things Mormon, distributing and sustaining all authority and power in a well-organized religious system.

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