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: 27 July 2025

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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.
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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 she
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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 religio
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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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Silva, Claudia Neves da, and Ana Karolina Celestino Soares. "THE LEGITIMATION OF WOMEN'S SUBALTERNITY IN CHRISTIANITY AND ISLAM." PARALELLUS Revista de Estudos de Religião - UNICAP 15, no. 36 (2024): 209–20. http://dx.doi.org/10.25247/paralellus.2024.v15n36.p209-220.

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Religion is a system of doctrines and practices existing in all countries; an important system that guarantees and maintains social cohesion through the rationalization of the conception of the world and the behavior of men and women, in addition to determining and legitimizing the place of men and women in society. From these considerations, we aim in the article in question, to understand how Christianity and Islam reinforce and legitimize the subalternity of women. By reading the Bible and the Koran, books considered sacred by both religions, we highlight some passages that justify and rein
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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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7

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 chur
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Mandici, Madalina Elena. "Self-Education and Narrative Power in Emily Brontë’s Wuthering Heights: (Re)Discovering Marginal Women Characters." American & British Studies Annual 16 (December 5, 2023): 59–71. http://dx.doi.org/10.46585/absa.2023.16.2502.

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Despite the secure position of Emily Brontë’s Wuthering Heights (1847) in academic and popular culture, the novel may not seem the first choice for a work that features both conventionally appealing characters and reliable narrators as well as modern delineations of class, gender, and race. This study argues that in Wuthering Heights reading, writing, education, and learning resist a unified interpretation, but nonetheless can provide a compass for navigating its unwieldy narrative. In the novel, the landed gentry is above the law of state, and women are at all stages disadvantaged. These depi
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Cui, Wenqi. "Catholicism on Chinese Education from the 19 Century to 20 Century: Aurora College for Women in Shanghai." Lecture Notes in Education Psychology and Public Media 7, no. 1 (2023): 267–75. http://dx.doi.org/10.54254/2753-7048/7/20220813.

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Some studies worldwide have described Catholic schools in China in the 20th century in some detail, encompassing the establishment, causes, and effects of Catholic schools. However, many studies have focused on male missionaries and elite male teaching models, and women have been neglected by academics in the study of Chinese Catholicism. Against this background, this paper examines the Aurora College for Women in Shanghai, the first university in China to admit women in the 20th century by Sisters of the Sacred Heart. To present the experience of Aurora College for Women in Shanghai at differ
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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 functi
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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 perspe
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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 int
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Books on the topic "Women in the Mormon sacred books"

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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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2

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

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3

1955-, Vogel Dan, ed. The Word of God: Essays on Mormon scripture. Signature Books, 1990.

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4

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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5

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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6

Serinity, Young, ed. An anthology of sacred texts by and about women. Pandora, 1993.

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Serinity, Young, ed. An Anthology of sacred texts by and about women. Crossroad, 1999.

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Serinity, Young, ed. An Anthology of sacred texts by and about women. Crossroad, 1994.

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Serinity, Young, ed. An Anthology of sacred texts by and about women. Crossroad, 1993.

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10

1948-, McKinlay Daniel B., ed. Chiasmus bibliography. Research Press, 1999.

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

1

Sered, Susan. "Priestesses and Ritual:Feeding the Kami-sama." In Women of the Sacred Groves. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195124866.003.0008.

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Abstract I had come to Okinawa to study priestesses’ rituals. I had read that men are not al lowed into the sacred groves, so I anticipated witnessing rituals that previous (male) ethnographers had not been able to see, but that they had considered important enough to write books and articles about. I arrived in Okinawa during a ritually dry time of year and was told by villagers and priestesses just to wait, and I would be able to see really important rituals starting in December. When I began to accompany the priestesses, I saw that on the mornings before the rituals they were excited and th
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Sered, Susan Starr. "Introduction." In Women As Ritual Experts. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195071610.003.0001.

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Abstract A bent old woman, wearing two colorful kerchiefs, indiscriminately kisses books in the back of the House of Study, and then kisses the shelf on which the books rest. Her friend, making an eloquent gesture with her arm, blesses all of the young men who are engaged in studying sacred texts. These same women will return home, spend hours preparing traditional Jewish foods, and then in the evening go to synagogue to attend a prayer service of which they understand no more than a few words. At several times during the service they will hold their hands palms upward, kiss their fingers, and
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duCille, Ann. "The Occult of True Black Womanhood: Critical Demeanor and Black Feminist Studies." In Feminism and ‘Race’. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198782360.003.0020.

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Abstract For reasons that may already be obvious, the books named above and numerous others like them have led me to think of myself as a kind of sacred text. Not me personally, of course, but me black woman object, Other. Within and around the modern academy, racial and gender alterity has become a hot commodity that has claimed black women as its principal signifier.
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4

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
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