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Journal articles on the topic 'Reorganized Church of Jesus of Latter Day Saints'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Midgley, Louis. "The Radical Reformation of the Reorganization of the Restoration: Recent Changes in the RLDS Understanding of the Book of Mormon." Journal of Book of Mormon Studies (1992-2007) 2, no. 2 (1993): 132–63. http://dx.doi.org/10.2307/44758926.

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Abstract Beginning in the 1960s, the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS) has modified its understanding of the Book of Mormon and Joseph Smith’s prophetic charisms. Where the RLDS were earlier permitted to do this, they are now encouraged by their leaders to read the Book of Mormon as nineteenth-century fiction, though they are still permitted to find in it, if they wish, some inspiring passages. These changes have been resisted by a conservative minority that has lost the battle for control of the Reorganization and now tends to worship outside RLDS congregations. A

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2

Nielsen, Michael H. "The Lord's Supper in the Early Reorganized Church of Jesus Christ of Latter Day Saints." Journal of Mormon History 50, no. 4 (2024): 107–36. http://dx.doi.org/10.5406/24736031.50.4.05.

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3

Launius, Roger D. "Coming of Age? The Reorganized Church of Jesus Christ of Latter Day Saints in the 1960s." Dialogue: A Journal of Mormon Thought 28, no. 2 (1995): 31–57. http://dx.doi.org/10.2307/45226067.

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4

Ross, Nancy, David J. Howlett, and Zoe Kruse. "The Women's Ordination Movement in the Reorganized Church of Jesus Christ of Latter Day Saints: Historical and Sociological Perspectives." Mormon Studies Review 9 (January 1, 2022): 15–26. http://dx.doi.org/10.5406/21568030.9.1.02.

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5

Addams, R. Jean. "The Church of Christ (Temple lot) and the Reorganized Church of Jesus Christ of Latter Day Saints: 130 Years of Crossroads and Controversies." Journal of Mormon History 36, no. 2 (2010): 54–127. http://dx.doi.org/10.2307/23291142.

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6

Howlett, David J. "Why Denominations Can Climb Hills: RLDS Conversions in Highland Tribal India and Midwestern America, 1964–2000." Church History 89, no. 3 (2020): 633–58. http://dx.doi.org/10.1017/s000964072000133x.

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Based on oral history interviews and archival sources, this essay analyzes the religious affiliation between Sora villagers in the highlands of eastern India with Reorganized Church of Jesus Christ of Latter Day Saints (RLDS) members in the American Midwest. The relationship between these distinct groups transposed a pattern of interactions between highlands and lowlands in upland Asia to a new globalized space in the late twentieth century. Conceiving of “conversion” as a broad analytic trope to discuss various individual, group, and organizational transformations, this essay argues that “con

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7

Biddulph, Howard L. "Tolerance of the new faith: on the example of the Church of Jesus Christ of Latter-day Saints." Religious Freedom, no. 20 (March 7, 2017): 127–37. http://dx.doi.org/10.32420/rs.2017.20.876.

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This article briefly describes our personal observations on how religious faith, in particular the new Church of Jesus Christ of Latter-day Saints, the new Church of Jesus Christ of Latter-day Saints for Ukraine, sought and obtained a legally defined position in the Ukrainian state. The author of the article is an American member of the Church of Jesus Christ of Latter-day Saints. During the last year I live in Ukraine.

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8

Scharp, Kristina M., and Aubrey L. Beck. "“Losing my religion”." Narrative Inquiry 27, no. 1 (2017): 132–48. http://dx.doi.org/10.1075/ni.27.1.07sch.

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Abstract The present study explores how former members of the Church of Jesus Christ of Latter-day Saints, who are often referred to as Mormons, construct their identities. Framed in an interpretive narrative approach, 150 online exit stories of members of the Church of Jesus Christ of Latter-day Saints that voluntarily left the Church were qualitatively analyzed. Findings reveal five prominent identities: (1) the disenfranchised victim, (2) the redeemed spiritualist, (3) the liberated self, (4) the (wo)men of science, and (5) the Mormon in name only. Results suggest that membership in the Chu

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9

Thompson, Kyle. "Religious Freedom With Chinese Characteristics: Successful Strategic Communication for International Churches." Utah Journal of Communication, no. 1 (October 1, 2022): 31–39. https://doi.org/10.5281/zenodo.7134135.

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While economic studies have coined the catchphrase “socialism with Chinese characteristics,” the importance of “religious freedom with Chinese characteristics” remains undervalued and overlooked. Consistently a significant factor influencing international conflict, religion must be considered an integral part of any holistic analysis of the growing tension between the People’s Republic of China and the United States. The Church of Jesus Christ of Latter-day Saints, headquartered in the United States, continues to grow internationally and has become an important ca

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10

Welch, Reed. "Strangers and Foreigners or Fellow Citizens with the Saints? How Leaders of The Church of Jesus Christ of Latter-day Saints Have Portrayed Immigration Over Time." Journal of the Mormon Social Science Association 2, no. 1 (2024): 91–108. http://dx.doi.org/10.54587/jmssa.0204.

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Although The Church of Jesus Christ of Latter-day Saints is considered a conservative religion and for decades its U.S. members have been among the most reliable supporters of the Republican Party, the Church’s position and rhetoric in recent years and the opinions of many of its members toward immigration clearly diverge from the Republican agenda and the opinions of other conservative religious Americans. This study seeks to better understand Latter-day Saints’ view of immigration by evaluating how leaders of the Church of Jesus Christ of Latter-day Saints have talked about immigration over

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11

Tytarenko, Vita. "Review for a monograph "The Church of Jesus Christ of Latter-day Saints in its history and today " by professors A. Kolodnyi and L. Fylypovychch." Ukrainian Religious Studies, no. 92 (January 3, 2021): 184–86. http://dx.doi.org/10.32420/2020.92.2193.

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12

Gau, Justin, and Ruth Arlow. "Gallagher v Church of Jesus Christ of Latter-day Saints." Ecclesiastical Law Journal 9, no. 2 (2007): 241–42. http://dx.doi.org/10.1017/s0956618x07000567.

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13

Gau, Justin, Ruth Arlow, and Will Adam. "Gallagher v Church of Jesus Christ of Latter-day Saints." Ecclesiastical Law Journal 11, no. 1 (2008): 125–26. http://dx.doi.org/10.1017/s0956618x09001860.

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14

Fedirko, Oksana P., and Svetlana M. Dudarenok. "Church of Jesus Christ of Latter-Day Saints (Mormons) in the Russian Far East in 1989–2004." SibScript 27, no. 3 (2025): 461–76. https://doi.org/10.21603/sibscript-2025-27-3-461-476.

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The article traces the history of The Church of Jesus Christ of Latter-day Saints in the Russian Far East to identify its role in the local social, cultural, and religious landscape in 1990s–2004. Based on an extensive source base, the authors distinguished two periods of Mormon preaching in the region: from the earliest religious associations in the largest Far-Eastern cities to the adoption of the Federal Law On Freedom of Conscience and Religious Associations, and from the peak of followers to 2004. The Mormons moved from north to south, i.e., to the urban centers of the Far-Eastern frontie

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15

Biddulph, Howard L., and Laurel C. Biddulph. "Toleration of new Faith in Ukraine: a Study of the Churh of Jesus Christ of Latter-day Saints." Religious Freedom 1, no. 19 (2016): 77–85. http://dx.doi.org/10.32420/rs.2016.19.1.929.

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This study briefly presents our personal observations of how a religious faith new to Ukraine has sought and obtained legitimate standing in the Ukrainian state. We are both American members of that faith—The Church of Jesus Christ of Latter-day Saints (LDS Church) - who now reside in Ukraine.

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16

Kirkegaard, R. Lawrence. "Community of Christ (formerly Reorganized Church of Latter Day Saints) Independence, MO." Journal of the Acoustical Society of America 119, no. 5 (2006): 3399. http://dx.doi.org/10.1121/1.4786711.

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17

LeBaron-Black, Ashley, Heather Kelley, Megan Van Alfen, Julie Button, Sarah Coyne, and Chenae Christensen-Duerden. "Predictors of Differing Experiences with Scriptural Women and Heavenly Mother among Latter-day Saints." Journal of the Mormon Social Science Association 2, no. 1 (2024): 59–90. http://dx.doi.org/10.54587/jmssa.0203.

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Although the Church of Jesus Christ of Latter-day Saints avows some empowering doctrines related to gender (including belief in a Heavenly Mother), its members may not be immune to the harmful effects of sexism nor uniform in their gender ideologies. With a mixed methods approach, we explored how Latter-day Saints orient to the belief in female deity, how individual experiences and beliefs about gender are associated with members’ religious experiences and behaviors, and whether these links depend on one’s gender. Using survey responses from a convenience sample of 1,674 adult Latter-day Saint

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18

Gedicks, Frederick Mark. "Church Discipline and the Regulation of Membership in the Mormon Church." Ecclesiastical Law Journal 7, no. 32 (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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19

Arlow, Ruth. "Iliafi v The Church of Jesus Christ of Latter-Day Saints." Ecclesiastical Law Journal 16, no. 3 (2014): 392–93. http://dx.doi.org/10.1017/s0956618x14000775.

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20

Hurlbut, David Dmitri. "“А Supervisory Type of Thing”: the Establishment and Impact of the Latter-Day Saint Mission in Postcolonial Southeastern Nigeria". Uchenie zapiski Instituta Afriki RAN 65, № 4 (2023): 107–21. http://dx.doi.org/10.31132/2412-5717-2023-65-4-107-121.

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This article analyzes the challenges that confronted the Church of Jesus Christ of Latter-day Saints (LDS Church) in establishing its official mission in southeastern Nigeria following the 1978 Priesthood Revelation, and the impact of its mission strategy on the religious and daily life of Nigerian adherents. The emergence of unofficial LDS congregations in Nigeria between the late 1940s and 1970s required the LDS Church to abandon its traditional mission focus on proselytization, and instead develop a strategy of supervision–a strategy geared towards appointing and training local church leade

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21

Dyer, William Justin, Daniel K. Judd, Megan Gale, and Hunter Gibson Finlinson. "Religion, Mental Health, and the Latter-Day Saints: A Review of Literature 2005–2022." Religions 14, no. 6 (2023): 701. http://dx.doi.org/10.3390/rel14060701.

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The objective was to review all peer-reviewed, scholarly articles on the mental health of members of The Church of Jesus Christ of Latter-day Saints from 2005 to 2022. Forty-six studies were identified. Research findings were consistent with the general research on R/S and mental health, which typically finds R/S related to better mental health. When comparisons are made, Latter-day Saints are typically found to have better mental health than those of other religions or no religion. It was found that in the last 10 years, research on sexual minorities has dominated the research on Latter-day S

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22

Chintaram, Marie Vinnarasi. "Mauritians and Latter-Day Saints: Multicultural Oral Histories of The Church of Jesus Christ of Latter-Day Saints within “The Rainbow Nation”." Religions 12, no. 8 (2021): 651. http://dx.doi.org/10.3390/rel12080651.

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The Church of Jesus Christ of Latter-day Saints emerged within the Mauritian landscape in the early 1980s after the arrival of foreign missionary work. With a population of Indian, African, Chinese, French heritage, and other mixed ethnicities, Mauritius celebrates multiculturalism, with many calling it the “rainbow nation”. Religiously, Hinduism dominates the scene on the island, followed by Christianity (with Catholicism as the majority); the small remainder of the population observes Islam or Buddhism. Although Mauritian society equally embraces people from these ethnic groups, it also has

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23

Beaman, Lori G. "Church, State and the Legal Interpretation of Polygamy in Canada." Nova Religio 8, no. 1 (2004): 20–38. http://dx.doi.org/10.1525/nr.2004.8.1.20.

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Using the Church of Jesus Christ of Latter-day Saints in Canada as an example, I argue that religious minorities who are deemed to be harmful to society are controlled through law, either directly by legislation, through judicial application of legislation, or, more insidiously, through the discursive practices of government agents such as immigration officials. Both the legal controls imposed and the types of resistance or compliance offered by religious minorities shift and change over time. Definitions of religious freedom also shift and change over time. While the primary focus of this art

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24

Howsepian, A. A. "Are Mormons Theists?" Religious Studies 32, no. 3 (1996): 357–70. http://dx.doi.org/10.1017/s0034412500024409.

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It is widely believed to be a fundamental tenet of the Church of Jesus Christ of Latter-day Saints (hereafter the LDS, or Mormon, Church) that a plurality of divine beings inhabits the universe. It has often been pointed out, for example, that according to Mormon doctrine Elohim (the Father), Jesus (the Son), and the Holy Ghost are three distinct Gods.1 The traditional Christian doctrine of the Trinity is, thereby, unambiguously rejected. In light of this, it has become commonplace among Christian apologists2 to infer

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25

Bowman, Matthew. "Matthew Philip Gill and Joseph Smith: The Dynamics of Mormon Schism." Nova Religio 14, no. 3 (2011): 42–63. http://dx.doi.org/10.1525/nr.2011.14.3.42.

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In 2007, Matthew Philip Gill, a resident of Derbyshire, England, announced the formation of the Latter Day Church of Jesus Christ. He claimed to be acting under angelic direction, and produced a new scripture, the Book of Jeraneck, to usher in his new faith. Gill's church is a restoration of a restoration: he claims to have restored the Mormon movement, which Joseph Smith founded as a restoration of the church Jesus organized, but which Gill claims has fallen into apostasy——particularly its primary iteration, the Church of Jesus Christ of Latter-day Saints (LDS), which Gill was raised in but h

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26

Bialecki, Jon. "Future-Day Saints: Abrahamic Astronomy, Anthropological Futures, and Speculative Religion." Religions 11, no. 11 (2020): 612. http://dx.doi.org/10.3390/rel11110612.

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In the Church of Jesus Christ of Latter-day Saints, there is an intense interest in creating “speculative fiction”, including speculative fiction about outer space. This article ties this interest to a broader tradition of “speculative religion” by discussing the Mormon Transhumanist Association. An interest in outer space is linked to nineteenth and twentieth-century speculation by Mormon intellectuals and Church leaders regarding “Abrahamic Astronomy”. The article suggests that there is a Mormon view of the future as informed by a fractal or recursive past that social science in general, and

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27

Morris, Paul. "Polynesians and Mormonism." Nova Religio 18, no. 4 (2014): 83–101. http://dx.doi.org/10.1525/nr.2015.18.4.83.

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Polynesia has a particular place in the history of the Church of Jesus Christ of Latter-day Saints (LDS Church). The region that heralded the Church’s first overseas missions includes seven of the world’s top ten nations in terms of the proportion of Mormons in the population, and it is home to six Mormon temples. The Polynesian Latter-day Saint population is increasing in both percentage and absolute numbers, and peoples in the Pacific “islands of the sea” continue to play a central role in the Mormon missionary imaginary. This article explores Polynesians in the LDS Church and critically eva

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28

Hilton, John. "Core Curriculum in The Church of Jesus Christ of Latter-day Saints." Religious Education 110, no. 1 (2015): 16–23. http://dx.doi.org/10.1080/00344087.2015.989092.

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29

Vaschel, Tessa. "God (Sometimes) Loveth His Children." International Review of Qualitative Research 12, no. 2 (2019): 198–211. http://dx.doi.org/10.1525/irqr.2019.12.2.198.

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One of the most staunchly conservative Christian sects in the United States, the Church of Jesus Christ of Latter-Day Saints, or the “Mormon Church” as it is colloquially known, has led the charge in opposition to same-sex marriage for more than 20 years. In this article I use the tools of performative writing and autoethnography to examine how Mormonism and queerness as identities collide and how changing acts result in a changed identity.

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30

Ruggles, Steven. "Collaborations between IPUMS and genealogical organizations, 1999-2022." Historical Life Course Studies 13 (January 5, 2023): 1–8. http://dx.doi.org/10.51964/hlcs12920.

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From 1999 to 2019, IPUMS collaborated with genealogical organizations to develop massive individual-level census datasets spanning the 1790 through 1940 period, and we are currently working on the 1950 census. This research note describes how our genealogical collaborations came about. We focus on our collaborations with the Church of Jesus Christ of Latter-Day Saints Family and Church History Department (later known as FamilySearch) and the private genealogical companies HeritageQuest and Ancestry.com.

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31

Gordon, Elizabeth Ellen, and William L. Gillespie. "The Culture of Obedience and the Politics of Stealth: Mormon Mobilization Against ERA and Same-Sex Marriage." Politics and Religion 5, no. 2 (2012): 343–66. http://dx.doi.org/10.1017/s1755048312000065.

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AbstractPolitical mobilization by the Church of Jesus Christ of Latter-Day Saints against ratification of the Equal Rights Amendment (ERA) was more widespread and important than most studies of the episode have acknowledged. Several decades later, the Church is again organized and active in opposing legal recognition of same-sex marriage. In this article, we explore why and how the Latter-Day Saints mobilized on these two issues. We argue that their mobilization can be understood through classic social movement theory, even though the Church is not an economic-based interest group. Furthermore

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32

Blair, Kristen. "Disconnection and the Healing Practice of Imagination for Mormon Environmental Ethics." Religions 12, no. 11 (2021): 948. http://dx.doi.org/10.3390/rel12110948.

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The Church of Jesus Christ of Latter-day Saints possesses a subversive and fecund interpretation of the Christian creation narrative. This interpretation, denying creation ex nihilo, bespeaks a particular attention to and care for the living earth. However, Latter-day Saint praxis is wounded by a searing disconnect between the theopoetics of its conceptual creation and its lived practice. I argue that the Church must understand this disconnect as a wound and attend to it as such. I turn to theopoetics, arguing that it is in the lived practices of Latter-day Saints engaging somatically with the

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33

Hatzenbuehler, Ronald L. "Dissent among Mormons in the 1980 Senatorial Election in Idaho." International Journal of Religion 1, no. 1 (2020): 9–22. http://dx.doi.org/10.33182/ijor.v1i1.980.

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The ecclesiastical organization of the Church of Jesus Christ of Latter-day Saints (Mormons; or LDS; or Saints) is rigidly hierarchical, extending downward from the President. An important exception to the Church’s top-down approach lies in the area of partisan politics, where the Church as an organization dons the mantle of political neutrality. This official stance notwithstanding, politics does intrude itself into Church affairs, especially in hotly contested elections. The 1980 senatorial election in Idaho severely tested the Church’s commitment to political non-involvement. Church leaders

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34

Smith, Timothy B., and Richard N. Roberts. "Pkejudice and Racial Identity among White Latter-Day Saint College Students: An Exploratory Study." Psychological Reports 79, no. 3 (1996): 1025–26. http://dx.doi.org/10.2466/pr0.1996.79.3.1025.

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Previous research has documented increases in racial tolerance of members of the Church of Jesus Christ of Latter-Day Saints (Mormons or LDS). In the present study, 211 LDS college students held predominantly tolerant attitudes on racial identity which were similar to those of 78 non-LDS peers; however, the LDS subjects expressed more naivete, curiosity, and confusion regarding black people and black culture.

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35

Stanley, Joseph A., Josh Stevenson, and Wendy Baker-Smemoe. "The Missionary Voice: Perceptions of an emerging register." Proceedings of the Linguistic Society of America 9, no. 1 (2024): 5701. http://dx.doi.org/10.3765/plsa.v9i1.5701.

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In this paper, we report on what we are calling “Missionary Voice,” or a particular way of speaking characteristic to missionaries of the Church of Jesus Christ of Latter-day Saints. The first study elicits perceptions of Missionary Voice by Latter-day Saints in the Intermountain West without reference to any particular recording or person. We find a complex, multifaceted indexical field as well as potential linguistic features, uses for Missionary Voice, and speculative origins. In the second study, we play audio clips and ask listeners to identify the missionaries among them. While people di

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36

O’Brien, David M. "Minorities and Religious Freedom in the United States." Tocqueville Review 24, no. 1 (2003): 53–76. http://dx.doi.org/10.3138/ttr.24.1.53.

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The modem libertarian conception of religious freedom did not emerge in the United States until the early twentieth century. It was the result of the straggles of religious minorities like the Church of Jesus Christ of Latter Day Saints (Mormons), the Jehovah’s Witnesses, Orthodox Jews, the Church of the Lukumi Babalu Aye, among others. It took decades and a series of (not always successful) lawsuits to persuade the Supreme Court and the country of the value of protecting individuals’ free exercise of religion.

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37

Goodman, Nathan P., and Roberta Q. Herzberg. "Gifts as governance: Church Welfare and the Samaritan's dilemma." Journal of Institutional Economics 16, no. 5 (2019): 703–14. http://dx.doi.org/10.1017/s174413741900047x.

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AbstractHow do gifts relate to formal and informal institutions? Giving gifts, especially in the form of anti-poverty aid, opens the givers to a serious social dilemma: the Samaritan's dilemma. We explain how the Church of Jesus Christ of Latter-day Saints uses a mixture of formal and informal governance to provide sustainable social welfare programs that avoid this dilemma. These institutions not only govern aid arrangements, but also provide governance across the entire Church community, encouraging religious adherence and broad-based participation.

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Cragun, Ryan, Rick Phillips, and Michael Nielson. "Not Before Jesus Comes, If Ever: Mormon Views on When Women Will Receive the Priesthood." Journal of the Mormon Social Science Association 2, no. 1 (2023): 35–55. http://dx.doi.org/10.54587/jmssa.0202.

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While there has been agitation in recent years among some members of the Church of Jesus Christ of Latter-day Saints (LDS Church) for women to be ordained to the priesthood, research has established that the leaders of the religion and most members continue to oppose the idea. Drawing on data from an online purposive sample (n=49,568), we examine how likely members of the LDS Church are to think that women will be ordained to the priesthood and contrast that likelihood with a similar estimation of when Jesus will return and the leadership of the LDS Church will call on some members to move to

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39

Limb, Gordon, David Hodge, and Richard Alboroto. "Utilizing Brief Spiritual Assessments with Clients who belong to the Church of Jesus Christ of Latter-day Saints:." Social Work & Christianity 47, no. 4 (2020): 30–44. http://dx.doi.org/10.34043/swc.v47i3.145.

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In recent years social work has increasingly focused on spirituality and religion as key elements of cultural competency. The Joint Commission—the nation's largest health care accrediting organization—as well as many other accrediting bodies require spiritual assessments in hospitals and many other mental health settings. Consequently, specific intervention strategies have been fostered in order to provide the most appropriate interventions for religious clients. The Church of Jesus Christ of Latter-day Saints is the fourth largest and one of the faster growing churches in the United States. I

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40

Powell, Randy. "Social Welfare at the End of the World: How the Mormons Created an Alternative to the New Deal and Helped Build Modern Conservatism." Journal of Policy History 31, no. 04 (2019): 488–511. http://dx.doi.org/10.1017/s0898030619000198.

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Abstract:It is common for members of the Church of Jesus Christ of Latter-day Saints to be considered one of the most conservative religious groups in the United States. What is less well understood is as to when the relationship between Mormonism and American conservatism began. While some historians point to the social upheavals in the 1960s and 1970s as the glue that united Mormons and conservatives, the connection began decades earlier during the Great Depression. Leaders of the Mormon Church interpreted Roosevelt’s New Deal as the fulfillment of eschatological prophecy. Envisioning themse

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41

Otterstrom, Samuel M. "International Spatial Diffusion of the Church of Jesus Christ of Latter-day Saints." Territoire en mouvement, no. 13 (May 1, 2012): 102–30. http://dx.doi.org/10.4000/tem.1630.

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42

Hatch, Greg. "Family History Library of The Church of Jesus Christ of Latter-day Saints." Serials Review 32, no. 2 (2006): 137–42. http://dx.doi.org/10.1080/00987913.2006.10765046.

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43

Sandberg, Russell. "Underrating Human Rights: Gallagher v Church of Jesus Christ of Latter-day Saints." Ecclesiastical Law Journal 11, no. 1 (2008): 75–80. http://dx.doi.org/10.1017/s0956618x09001677.

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The Human Rights Act 1998 has led to an increase in domestic litigation concerning Article 9 of the European Convention on Human Rights (ECHR). Most such cases have been unsuccessful, particularly at higher level. Moreover, such claims have increasingly failed due to lack of interference under Article 9(1) rather than on grounds of justification under Article 9(2). This has meant that litigants in religious dress cases are now arguing anything but Article 9: the most recent case, concerning the wearing of the Sikh Kara in Aberdare, was successful because, while the school saw the issue as one

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Rutherford, Taunalyn, Joe Chelladurai, and Vinna Chintaram. "Race and the Church of Jesus Christ of Latter-day Saints in India." Mormon Studies Review 7 (January 1, 2020): 52–60. http://dx.doi.org/10.5406/mormstudrevi.7.2020.0052.

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45

Phillips, Rick. "Rethinking the International Expansion of Mormonism." Nova Religio 10, no. 1 (2006): 52–68. http://dx.doi.org/10.1525/nr.2006.10.1.52.

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ABSTRACT: The rapid international expansion of the Church of Jesus Christ of Latter——day Saints——the LDS, or Mormon Church——prompts some sociologists to claim that Mormonism is an incipient world religion. This expansion also serves as the basis for several sociological theories of church growth. However, these observations and theories rely on an uncritical acceptance of the LDS Church's membership statistics. This article uses census data from nations around the world to argue that Mormon Church membership claims are inflated. I argue that Mormonism is a North American church with tendrils i

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Spencer, Joseph M. "A Moderate Millenarianism: Apocalypticism in the Church of Jesus Christ of Latter-Day Saints." Religions 10, no. 5 (2019): 339. http://dx.doi.org/10.3390/rel10050339.

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The Church of Jesus Christ of Latter-Day Saints, the largest and arguably best-known branch of the Restoration movement begun by Joseph Smith, sustains a complex but living relationship to nineteenth-century marginal millenarianism and apocalypticism. At the foundations of this relationship is a consistent interest in the biblical Book of Revelation exhibited in the earliest Latter-Day Saint scriptural texts. The Book of Mormon (1830) affirms that apocalyptic visionary experiences like John’s in the New Testament have occurred throughout history and even contains a truncated account of such a

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Stevenson, Russell W. "The Celestial City: “Mormonism” and American Identity in Post-Independence Nigeria." African Studies Review 63, no. 2 (2020): 304–30. http://dx.doi.org/10.1017/asr.2019.21.

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Abstract:This article uses the Church of Jesus Christ of Latter-day Saints in post-independence Nigeria to examine the transition from individuated agents of religious exchange to integration into global corporate religiosity. Early Latter-day Saint adherents saw Mormonism as a mechanism by which they could acquire access to monetary resources from a financially stable Western patronage, despite political animosity due to Mormonism's racist policies and sectional tumult during the Nigeria-Biafra war. Drawing on oral and archival records, this article highlights how Mormonism as an American-bas

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Mcconkie, Mark L., and R. Wayne Boss. "Od Values and Mormonism: Creating Adaptive Systems." Public Administration Quarterly 30, no. 1 (2006): 109–52. http://dx.doi.org/10.1177/073491490603000106.

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Our central thesis is that the Church of Jesus Christ of Latter-day Saints, nicknamed “Mormons”, has created a culture which is not only friendly to but which also encourages change. This culture grows out of doctrinal preferences which recognize the importance of change to processes of personal and institutional growth, and which has therefore been receptive to administrative practices which encourage the same behaviors, albeit under a different nomenclature, that OD theory, practice, and interventions support.

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Chen. "Rebranding the Church of Jesus Christ of Latter-day Saints in Chinese-Speaking Regions." Dialogue: A Journal of Mormon Thought 53, no. 4 (2020): 41. http://dx.doi.org/10.5406/dialjmormthou.53.4.0041.

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Michálková, Helena, Valérie Tóthová, and Lucie Rolantová. "Life style of members of the Church of Jesus Christ of Latter-day Saints." Kontakt 13, no. 1 (2011): 38–47. http://dx.doi.org/10.32725/kont.2011.006.

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