Relevant bibliographies by topics / Women in the Mormon sacred books

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Academic literature on the topic 'Women in the Mormon sacred books'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Women in the Mormon sacred books"

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Jackson, Kent P. "Joseph Smith and the Bible." Scottish Journal of Theology 63, no. 1 (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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Belea, Miruna Stefana. "Women, Tradition and Icons: The Gendered Use of the Torah Scrolls and the Bible in Orthodox Jewish and Christian Rituals." Feminist Theology 25, no. 3 (2017): 327–37. http://dx.doi.org/10.1177/0966735017695954.

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This article discusses the relationship between Christian and Jewish Orthodox women with their sacred books (the Christian Bible and the Torah respectively) from a feminist point of view. While recent socio-economic changes have enabled women from an orthodox religious background to become financially independent and ultimately prosperous, from a religious perspective women’s status has not undergone major transformations. Using the cognitive principle of conceptual blending, I will focus on common aspects in Orthodox Judaism and Christianity related to sacred texts as objects, in order to shed light on the religious understanding of prosperity in the twenty-first century, beyond that of empowerment as financial gain or social status. The importance ascribed to authoritative texts both as images of divinity and sacred objects of veneration is a common trait of Orthodox Judaism and Christianity. The gendered perception of the sacred is most prominent in two similar processions. Simchat Torah, a Jewish holiday which celebrates the yearly reading cycle of the Torah, is actively celebrated only by men, who are the ones to carry the Torah scrolls. Similarly, the orthodox Good Friday procession involves a cross and the church’s copy of the Scripture together with the Holy Epitaph being carried only by men. The ban on women to carry sacred objects, at least at appointed times, as well as women’s responses in the two communities will be analysed comparatively to establish whether women commonly perceived as prosperous can make steps in order to re-evaluate the theological implications of this restriction.
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Curtis, Susan. "Audacious Women: Early British Mormon Immigrants. By Rebecca Bartholomew. Salt Lake City, Utah: Signature Books, 1995. vii + 288 pp. $18.95." Church History 65, no. 4 (1996): 737–39. http://dx.doi.org/10.2307/3170450.

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Brekus, Catherine A. "Women and Authority: Re-emerging Mormon Feminism. Edited by Maxine Hanks. Salt Lake City, Utah: Signature Books, 1992. xxxiii + 460 pp." Church History 64, no. 4 (1995): 743–44. http://dx.doi.org/10.2307/3168923.

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Surjanto, Agus Eko. "Potret Subordinasi Perempuan Dalam Pendidikan." Musãwa Jurnal Studi Gender dan Islam 6, no. 1 (2008): 97. http://dx.doi.org/10.14421/musawa.2008.61.97-115.

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The curriculum, both in religious and secular educations, generally tends to emphasize men's role in public spheres and highlights women's role in domestic arena. The content of curriculum, for instant, contains gender biased pictures, sentences or illustrations. The curriculum in religious education is also similar: there is an obvious tendency to maintain gender bias due to the authors' conviction that the books they refer to (fiqih books) are sacred, already final and unchangeable. Religious text books, thus, tend to maintain women subordination. In order to develop gender sensitive religious understanding, then, there is a need to revise religious text books that include gender bias. The revision is important because this gender biased religious understanding has become common understanding in society. This is because Muslim society attempt to understand their religious teachings dogmatically. They do not use a critical approach in understanding religious norms particularly the ones they accommodate in the text books related to women's status and role.
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GORDON-SEIFERT, CATHERINE. "From Impurity to Piety: Mid 17th-Century French Devotional Airs and the Spiritual Conversion of Women." Journal of Musicology 22, no. 2 (2005): 268–91. http://dx.doi.org/10.1525/jm.2005.22.2.268.

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ABSTRACT With his three books of airs de déévotion (1656, 1658, 1662), Father Franççois Berthod offered singers the best of two worlds: newly-written sacred texts set to preexisting love songs by prominent French composers. In his dedications, he indicates that his parodies were written for women, enabling them to sing passionate melodies while maintaining their ““modesty, piety, and virtue.”” Inspired by the adopted musical settings, Berthod retained the provocative language of the original texts but directed expressions of concupiscent love toward Jesus in lieu of mortal man. Drawing on church documents, devotional treatises, and introductions to sources of sacred music, it can be shown how Berthod's devotional airs——a repertory virtually ignored by scholars——were part of a Catholic campaign to convert female aristocrats from a life of frivolity and immorality to one of religious devotion. This study examines Berthod's choice of airs, his organization of topics, and his parodic procedures as representations of religious ““conversions.”” Also addressed is the debate surrounding his textual transformations, for some questioned whether women could enter into the spirit of the devotional text without thinking about its ““sinful”” version. The airs, in fact, embody a central, yet controversial, interpretation of post-Tridentine doctrine: In order to know what is good one must know what is not. Ultimately this study reveals that Church leaders believed that by singing airs de déévotion, a woman, even if married with children, would transcend worldly desire, fantasize amorous conversations with Jesus, and express her love for him ““as her true husband.””
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Joffe, Lisa Fishbayn. "WHAT'S THE HARM IN POLYGAMY? MULTICULTURAL TOLERATION AND WOMEN'S EXPERIENCE OF PLURAL MARRIAGE." Journal of Law and Religion 31, no. 3 (2016): 336–53. http://dx.doi.org/10.1017/jlr.2016.36.

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The last decade has seen the publication in North America of a plethora of academic books and articles about polygamy. The most important texts on the subject, however, are two court rulings evaluating the constitutionality of criminal prohibitions against the practice of polygamy. Informed by and in dialogue with this academic discourse, these courts arrived at dramatically different conclusions. InReference re s. 293 of the Criminal Code of Canada, the Supreme Court of British Columbia determined that while Mormon fundamentalist polygamists had religious freedom rights under Section 2 of the Canadian Charter of Rights and Freedoms to practice this aspect of their bona fide religious faith, the government of Canada was justified in limiting this right under Section 1 of the Charter. Prohibiting polygamy was necessary, the court found, in order to prevent the real and substantial risk of harm that it posed to women and children.1Conversely, in the United States, a trial-level court in Utah issued a summary judgment finding that a criminal prohibition against polygamous religious marriages violated the rights to freedom of religion under the First Amendment, and due process rights guaranteed by the 14th Amendment to the US Constitution. This judgment focused on the state's duty to tolerate minority religious practices, while downplaying the potential risks of polygamy to practitioners and their children.2
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Nedzelska, N. I. "Women's deities in the religions of the Abrahamic tradition." Ukrainian Religious Studies, no. 19 (October 2, 2001): 15–23. http://dx.doi.org/10.32420/2001.19.1159.

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It is not objectionable in modern science that the woman was deified earlier than her husband, and the sacred books of religions of the Abrahamic tradition capture the next stage of society's development: the transition to a new way of farming and the rule of man in all spheres of life. Judaism and Islam did not recognize the cult of the goddesses and always struggled with it. For the Jews, Yahweh (or Yahweh) was both a patron of women. In Judaism, a woman does not actively participate in religious life. It is not necessary here, because its vital activity is itself a religious one. The functions of a woman in a family are identical to religious service. Each Jewish woman is a Goddess. Like God, she creates a man and she is unnecessary intercessor to the outside world. A man has to pray for her, for she is, by his very nature, the leader of the will of God.
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MILLER, BONNY H. "Augusta Browne: From Musical Prodigy to Musical Pilgrim in Nineteenth-Century America." Journal of the Society for American Music 8, no. 2 (2014): 189–218. http://dx.doi.org/10.1017/s1752196314000078.

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AbstractAugusta Browne Garrett composed at least two hundred piano pieces, songs, duets, hymns, and sacred settings between her birth in Dublin, Ireland, around 1820, and her death in Washington, D.C., in 1882. Judith Tick celebrated Browne as the “most prolific woman composer in America before 1870” in her landmark study American Women Composers before 1870. Browne, however, cast an enduring shadow as an author as well, publishing two books, a dozen poems, several Protestant morality tracts, and more than sixty music essays, nonfiction pieces, and short stories. By means of her prose publications, Augusta Browne “put herself into the text—as into the world, into history—by her own movement,” as feminist writer Hélène Cixous urged of women a century later. Browne maintained a presence in the periodical press for four decades in a literary career that spanned music journalism, memoir, humor, fiction, poetry, and Christian devotional literature, but one essay, “The Music of America” (1845), generated attention through the twentieth century. With much of her work now easily available in digitized sources, Browne's life can be recovered, her music experienced, and her prose reassessed, which taken together yield a rich picture of the struggles, successes, and opinions of a singular participant and witness in American music of her era.
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Weber, Alison. "Golden Age or Early Modern: What's in a Name?" PMLA/Publications of the Modern Language Association of America 126, no. 1 (2011): 225–32. http://dx.doi.org/10.1632/pmla.2011.126.1.225.

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As few hispanists have failed to notice, early modern Spain is more often appearing as an alternative term for what we used to call the Spanish Golden Age. University catalogs still advertise courses on Golden Age poetry, but lectures are more apt to bear titles such as “The Crisis of the Gift in Early Modern Spain.” Although some recent books—Inventing the Sacred: Imposture, Inquisition, and the Boundaries of the Supernatural in Golden Age Spain (Keitt), Honor and Violence in Golden Age Spain (Taylor), and An Erotic Philology of Golden Age Spain (Martín)—display Golden Age in their titles, they share shelf space with offerings such as The Drama of the Portrait: Theater and Visual Culture in Early Modern Spain (Bass), Imperial Lyric: New Poetry and New Subjects in Early Modern Spain (Middlebrook), and Family and Community in Early Modern Spain: The Citizens of Granada (Casey). The preference for early modern is showing up even in genres in which traditional usage might be expected. An anthology by Barbara Mujica, published in 1991, is subtitled Renacimiento y Siglo de Oro, but the cover of an anthology edited by her and published thirteen years later reads Sophia's Daughters: Women Writers of Early Modern Spain.
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Dissertations / Theses on the topic "Women in the Mormon sacred books"

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Paul, Allison. ""A Different Perspective": Exploring the Influences of Religious Background and Family Upbringing in Mormon Women's Views of Marriage and Motherhood." Thesis, Boston College, 2014. http://hdl.handle.net/2345/3821.

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Thesis advisor: Gustavo Morello<br>This qualitative study aims to understand how Mormon religious practice and individual family upbringing shape faithful Mormon women’s goals for marriage and motherhood. The sacred canopy (Berger, 1967), which provides the theoretical context for this study, asserts that those who practice religion seek to act according to a religious worldview. This study examines the roles of personal faith, Church teachings, peer culture, and family upbringing in these women’s lives to determine how the sacred canopy is maintained. The analysis reveals how religious perspective has a slightly different role in the women’s lives than family upbringing, yet both work together to maintain the sacred canopy. This research is important for better understanding a demographic of a growing religious subpopulation and contextualizing their experiences<br>Thesis (BA) — Boston College, 2014<br>Submitted to: Boston College. College of Arts and Sciences<br>Discipline: Sociology Honors Program<br>Discipline: College Honors Program<br>Discipline: Sociology
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2

Witt, Celeste Elain. "Reclaiming A Sacred Domain: An Ethnographic Study of Mormon Women Overcoming the Media-Supported Message of Acceptable Birth Practice Through Giving Birth at Home." BYU ScholarsArchive, 2000. https://scholarsarchive.byu.edu/etd/5223.

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This study ethnographically explores the experiences of 30 American Mormon women who chose to give birth at home, a practice which differs from the culturally expected birth practice supported by most media birth scenes. The dominant birth practice among American Mormon women aligns with the biomedical birth system nearly universally practiced in the United States. Recent research indicates that the biomedical model is supported by most media portrayals of birth (Elson 1997b). Mormon women who had given birth at home with a midwife were located and invited to participate. A semi-structured interview guide was used to frame the research process. Verbatim transcriptions of the interviews provided the raw data for coding and analysis.
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Books on the topic "Women in the Mormon sacred books"

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Leaven: 150 women in Scripture whose lives lift ours. Aspen Books, 1995.

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2

Daughters of God: Scriptural portraits. Deseret Book Co., 1998.

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3

Our sisters in the latter-day Scriptures. Deseret Book Co., 1987.

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4

Smith, Joseph. The Book of Mormon: An account written by the hand of Mormon upon plates taken from the plates of Nephi. Church of Jesus Christ of Latter Day Saints, 1986.

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5

P, Walters Wesley, and Ropp Harry L, eds. Are the Mormon scriptures reliable? InterVarsity Press, 1987.

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W, Parry Donald, ed. A guide to scriptural symbols. Bookcraft, 1990.

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7

In sacred loneliness: The plural wives of Joseph Smith. Signature Books, 1997.

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8

P, Walters Wesley, Crane Charles Arthur, and Ropp Harry L, eds. Is Mormonism Christian?: A look at the teachings of the Mormon religion. College Press Pub. Co., 1995.

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9

Al-Levi, Effraim Zerdusht. Effraim's book of the priesthood of God: From Adam to Exra Taft Benson. Sierra Pub. Co., 1992.

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Laura, Allred, ed. The golden plates.: Sword of Laban and the tree of life series. AAA POP, 2004.

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Book chapters on the topic "Women in the Mormon sacred books"

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Seidman, Naomi. "‘So Shall You Say to the House of Jacob’." In Sarah Schenirer and the Bais Yaakov Movement. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781906764692.003.0005.

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This chapter investigates how Bais Yaakov was able to forge an Orthodox discourse designed to attract young women, producing a long-running journal that featured a wide variety of articles of Jewish and general literary interest as well as other books and publications for a female readership. This enterprise began in 1923, when the young Po'alei Agudah (Agudah Workers' Organization) activist and writer Eliezer Gershon Friedenson decided to support Bais Yaakov by publishing a periodical with that name. The first issue of the Bais Yaakov Journal set the basic template, serving as the movement's primary mouthpiece by spreading word of its sacred mission and its remarkable accomplishments. A secondary goal was to bolster support for the Agudah among girls and women; the paper later endorsed Agudah candidates for national elections and called on its readers to vote. Ultimately, Bais Yaakov forged a rhetoric which celebrated girls' Torah study and religious activism, uncovering traditional resources that could be mobilized for these new purposes.
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