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1
Scharp, Kristina M., et Aubrey L. Beck. « “Losing my religion” ». Narrative Inquiry 27, no 1 (21 juillet 2017) : 132–48. http://dx.doi.org/10.1075/ni.27.1.07sch.
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Abstract The present study explores how former members of the Church of Jesus Christ of Latter-day Saints, who are often referred to as Mormons, construct their identities. Framed in an interpretive narrative approach, 150 online exit stories of members of the Church of Jesus Christ of Latter-day Saints that voluntarily left the Church were qualitatively analyzed. Findings reveal five prominent identities: (1) the disenfranchised victim, (2) the redeemed spiritualist, (3) the liberated self, (4) the (wo)men of science, and (5) the Mormon in name only. Results suggest that membership in the Church of Jesus Christ of Latter-day Saints is inextricably connected to individual identity. Thus, exiting the Church is much more than leaving an organization. Future implications for research will be discussed.
2
Bialecki, Jon. « Future-Day Saints : Abrahamic Astronomy, Anthropological Futures, and Speculative Religion ». Religions 11, no 11 (17 novembre 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 anthropology in particular, could use in “thinking the future”.
3
Gedicks, Frederick Mark. « Church Discipline and the Regulation of Membership in the Mormon Church ». Ecclesiastical Law Journal 7, no 32 (janvier 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.
4
Howsepian, A. A. « Are Mormons Theists ? » Religious Studies 32, no 3 (septembre 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
5
Bowman, Matthew. « Matthew Philip Gill and Joseph Smith : The Dynamics of Mormon Schism ». Nova Religio 14, no 3 (1 février 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 has abandoned. This article analyzes the relationship between Gill's movement and the LDS church, pointing out the ways in which Gill draws upon the Mormon tradition to claim authority for his new church, but also the ways in which Gill seeks to alter the balance of tension between the LDS church and the culture around it. The article particularly explores Gill's founding narrative, comparing its language, motifs, and forms of spirituality with those of Joseph Smith; the Book of Jeraneck's intertextual relationship with the Book of Mormon; and Gill's story of LDS apostasy.
6
Vaschel, Tessa. « God (Sometimes) Loveth His Children ». International Review of Qualitative Research 12, no 2 (mai 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.
7
Spencer, Joseph M. « A Moderate Millenarianism : Apocalypticism in the Church of Jesus Christ of Latter-Day Saints ». Religions 10, no 5 (25 mai 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 vision. It also predicts the emergence in late modernity of a fuller and uncorrupted account of such an apocalyptic vision, with the aim of clarifying the biblical Book of Revelation. In addition, however, Smith received an apocalyptic vision of his own in 1832 and produced a vision report that suggests that he understood The Book of Mormon’s anticipations of apocalyptic clarification to come as much through ecstatic experience as through the emergence of new apocalyptic texts. In 1842, Smith created a ritualized version of his own apocalyptic experience, a temple liturgy that remains authoritative into the present. This lies behind the moderate apocalypticism of twenty-first century Latter-Day Saint religious experience.
8
Phillips, Rick. « Rethinking the International Expansion of Mormonism ». Nova Religio 10, no 1 (1 août 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 in other continents, and that calling Mormonism a "world religion" is premature.
9
Morris, Paul. « Polynesians and Mormonism ». Nova Religio 18, no 4 (2014) : 83–101. http://dx.doi.org/10.1525/nr.2015.18.4.83.
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Polynesia has a particular place in the history of the Church of Jesus Christ of Latter-day Saints (LDS Church). The region that heralded the Church’s first overseas missions includes seven of the world’s top ten nations in terms of the proportion of Mormons in the population, and it is home to six Mormon temples. The Polynesian Latter-day Saint population is increasing in both percentage and absolute numbers, and peoples in the Pacific “islands of the sea” continue to play a central role in the Mormon missionary imaginary. This article explores Polynesians in the LDS Church and critically evaluates different theories seeking to explain this growing religious affiliation. Scholars of Mormonism and commentators explain this growth in terms of parallels between Mormonism and indigenous Polynesian traditions, particularly family lineage and ancestry, and theological and ritual affinities. After evaluating these claims in light of scholarly literature and interviews with Latter-day Saints, however, I conclude that other reasons—especially education and other new opportunities—may equally if not more significantly account for the appeal of Mormonism to Polynesians.
10
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 (11 septembre 2019) : 488–511. http://dx.doi.org/10.1017/s0898030619000198.
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Abstract:It is common for members of the Church of Jesus Christ of Latter-day Saints to be considered one of the most conservative religious groups in the United States. What is less well understood is as to when the relationship between Mormonism and American conservatism began. While some historians point to the social upheavals in the 1960s and 1970s as the glue that united Mormons and conservatives, the connection began decades earlier during the Great Depression. Leaders of the Mormon Church interpreted Roosevelt’s New Deal as the fulfillment of eschatological prophecy. Envisioning themselves saving America and the Constitution at the world’s end, Mormon authorities established their own welfare program to inspire Latter-day Saints and Americans in general to eschew the New Deal. Anti–New Dealers used the Mormon welfare plan to construct a conservative ideology. Accordingly, Mormons are essential elements in the formation of a political movement that revolutionized the United States.
11
Kirk, Rachel W. « Spanish proficiency, cultural knowledge, and identity of Mormon returned missionaries ». Spanish in Context 11, no 1 (12 mai 2014) : 1–26. http://dx.doi.org/10.1075/sic.11.1.01kir.
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This article examines the linguistic skills, cultural knowledge, and assimilation of students who have completed a Spanish-language mission for The Church of Jesus Christ of Latter-day Saints, a population that attains a high level of fluency in a second language. The results of a written survey completed by 103 students who had served Spanish-language missions are described. These students’ linguistic strengths and weaknesses resemble those of heritage language learners, while their motivation and cultural understanding are more similar to those of traditional foreign language students. Although these students lived in the target culture for an extended period of time and many attained a high level of linguistic proficiency, their awareness of cultural issues and ability to articulate them were limited. It seems that certain attributes of the Hispanic culture may have become ingrained in the students’ personalities nonetheless.
12
Sumerau, J. E., Ryan T. Cragun et Trina Smith. « “Men never cry” : Teaching Mormon Manhood in the Church of Jesus Christ of Latter-day Saints ». Sociological Focus 50, no 3 (6 mars 2017) : 213–27. http://dx.doi.org/10.1080/00380237.2017.1283178.
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13
Gordon, Elizabeth Ellen, et 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 (30 juillet 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, the Mormons' approach in fighting the ERA — drawing on centralized authority, tapping into established volunteer and communications networks, effectively channeling money and personnel to where they are most needed, and engaging in stealth politics (obscuring the centralized nature of apparently spontaneous action) — is echoed in the fight against same-sex marriage, even though the times and technology have somewhat changed the mobilization dynamic.
14
Bradley, Martha. « Cultural Configurations of Mormon Fundamentalist Polygamous Communities ». Nova Religio 8, no 1 (1 juillet 2004) : 5–19. http://dx.doi.org/10.1525/nr.2004.8.1.5.
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““The Principle”” or plural marriage, as practiced by the Church of Jesus Christ of the Latter-day Saints (LDS Church) during the nineteenth century, evolved to encompass a culture of life practices, ideas and meanings for the fundamentalist Mormon polygamists who continue in the practice to the present day. For the modern-day polygamists, the culture that surrounds this doctrine includes a set of learned behaviors and strategies, symbols, and a compelling vision of an ideal community. This highly effective culture has helped plurality persist and grow in the intermountain western part of the United States, perpetuating a belief system but also a distinctive lifestyle wrapped around the doctrine of a plurality of wives. This article sketches out the parameters of the culture of polygamy, describes the key groups that continue in the practice, and discusses the connection between the fundamentalist polygamist groups and individuals and the LDS Church.
15
Feller, Gavin. « Uncanny and Doubly Liminal : Social Media, Cross-Cultural Reentry, and lds/Mormon Missionary Religious Identity ». Journal of Religion, Media and Digital Culture 7, no 1 (16 avril 2018) : 7–28. http://dx.doi.org/10.1163/25888099-00701002.
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This study offers a theoretical perspective on the role of social media in the transition home for returning missionaries of The Church of Jesus Christ of Latter-day Saints (lds/Mormon). Despite a long tradition of strict lds institutional norms aimed at sheltering full-time church missionaries from outside media influences, missionaries are today increasingly encouraged to use social media sites in their proselytizing efforts. Through qualitative, in-depth interviews with recently returned lds missionaries, this study explores the role Facebook plays in facilitating the maintenance of mission relationships after missionaries have returned home, something interviewees said helps them retain the sense of religious commitment and identity developed through missionary service. Interview findings also complicate the potential benefits of social media use, providing evidence for the argument that returning lds missionaries are often caught between media technology, personal media preferences, institutional authority, and popular culture. These individuals seem to occupy a doubly liminal position between full-time proselytizing and life at home, between a historical religious tradition of missionary media isolation and an emerging institutional embrace of social media—all of which results in what might best be described as an uncanny experience.
16
Phillips, Rick, et Ryan Cragun. « Contemporary Mormon Religiosity and the Legacy of “Gathering” ». Nova Religio 16, no 3 (1 février 2013) : 77–94. http://dx.doi.org/10.1525/nr.2013.16.3.77.
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The Church of Jesus Christ of Latter-day Saints—the LDS, or Mormon church—has dominated the state of Utah both culturally and politically since joining the Union in 1896. Scholars note that LDS majorities in Utah and other parts of the Intermountain West foster a religious subculture that has promoted higher levels of Mormon church attendance and member retention than in other parts of the nation. However, after rising throughout most of the twentieth century, the percentage of Utah's population belonging to the church began declining in 1989. Some sources assert Utah is now less Mormon than at any time in the state's history. This article examines the degree to which this decline has affected LDS church activity and retention in Utah and adjacent environs. We find evidence suggesting church attendance rates may be falling, and clear evidence that rates of apostasy among Mormons have risen over the past decade.
17
STANFORD, JOSEPH B., et KEN R. SMITH. « MARITAL FERTILITY AND INCOME : MODERATING EFFECTS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS RELIGION IN UTAH ». Journal of Biosocial Science 45, no 2 (15 octobre 2012) : 239–48. http://dx.doi.org/10.1017/s002193201200065x.
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SummaryUtah has the highest total fertility of any state in the United States and also the highest proportion of population affiliated with the Church of Jesus Christ of Latter-day Saints (the LDS or Mormon Church). Data were used from the 1996 Utah Health Status Survey to investigate how annual household income, education and affiliation with the LDS Church affect fertility (children ever born) for married women in Utah. Younger age and higher education were negatively correlated with fertility in the sample as a whole and among non-LDS respondents. Income was negatively associated with fertility among non-LDS respondents. However, income was positively correlated with fertility among LDS respondents. This association persisted when instrumental variables were used to address the potential simultaneous equations bias arising from the potential endogeneity of income and fertility. The LDS religion's pronatalist stance probably encourages childbearing among those with higher income.
18
Bullock, Nerida. « Tar & ; Feathers : Agnotology, Dissent, and Queer Mormon Polygamy ». International Journal of Religion 1, no 1 (22 novembre 2020) : 135–49. http://dx.doi.org/10.33182/ijor.v1i1.1104.
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In 2014 the Church of Jesus Christ of Latter-day Saints (LDS Church) updated their official website to include information about the polygamy/polyandry practiced by Joseph Smith, their founder and prophet, and his many wives. The admission by the LDS Church reconciles the tension between information that had become readily available online since the 1990s and church-sanctioned narratives that obscured Smith’s polygamy while concurrently focusing on the polygyny of Brigham Young, Smith’s successor. This paper entwines queer theory with Robert Proctor’s concept of agnotology—a term used to describe the epistemology of ignorance, to consider dissent from two interrelated perspectives: 1) how dissent from feminists and historians within the LDS Church challenged (mis)constructions of Mormon history, and; 2) how the Mormon practice of polygamy in the late nineteenth century dissented from Western sexual mores that conflated monogamy with Whiteness, democracy and social progression in the newly formed American Republic.
19
Halford, Alison. « ‘Come, Follow Me’, The Sacralising of the Home, and The Guardian of the Family : How Do European Women Negotiate the Domestic Space in the Church of Jesus Christ of Latter-Day Saints ? » Religions 12, no 5 (12 mai 2021) : 338. http://dx.doi.org/10.3390/rel12050338.
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In October 2018, the Prophet Russell M. Nelson informed members of the Church of Jesus Christ of Latter-day Saints that the Church teaching curriculum would shift focus away from lessons taught on Sunday. Instead, members were now asked to engage with ‘home-centred, church-supported’ religious instruction using the Church materials ‘Come, Follow Me’. In a religion where Church leaders still defend the idealised family structure of a stay-at-home mother and a father as the provider, the renewed emphasis on the domestic sphere as the site for Church teaching could also reinforce traditional Mormon gender roles. This article draws upon the lived religion of Latter-day Saint women in Sweden, Greece and England to understand how they negotiate gender in their homes. Looking at the implementation of ‘Come, Follow Me’ of sacralising of the home as a gendered practice, there appears to be reinforcing the primacy of the domestic space in the reproduction of religious practices and doctrinal instruction. Simultaneously, in conceptualising a gender role, the guardian of the family, I show the ways that European Latter-day Saint women are providing, protecting and nurturing their families. The domestic space then becomes instrumental in providing space for more nuanced, complex gender constructs that accommodate Mormon beliefs, cultural context and secular notions of gender without destabilising the institutional structure.
20
Anoszko, Sergiusz. « Calling and preparation for missionary service in the life of believers of the Church of Jesus Christ of Latter-day Saints (Mormons) ». Annales Missiologici Posnanienses, no 23 (5 janvier 2019) : 93–110. http://dx.doi.org/10.14746/amp.2018.23.6.
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Serving on a mission is almost an indispensable part of the image of the adherents of the Church of Jesus Christ of Latter-day Saints, commonly known as Mormons, quasi-Christian new religious movement. The next text attempts to analyse and take a closer look at the theme of calling and preparing for the ministry of being a missionary as an attribute of this Church that was founded by Joseph Smith. Starting from an upbringing in the family and social expectations of the Church’s members through education in the Missionary Training Center, we can follow the vocation path and the creative process of the future Mormon missionary who preach the Gospel in various corners of the world. Missionary ministry is important in the life of each Mormon believer, even those who didn’t serve as a missionary, because it leaves a lasting imprint and affects the minds of the members of this new religious group for the rest of their lives.
21
Wiles, Lee. « Mormonism and the World Religions Discourse ». Method & ; Theory in the Study of Religion 27, no 1 (9 février 2015) : 1–30. http://dx.doi.org/10.1163/15700682-12341265.
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This article examines the ways in which the status of Mormonism within academic comparative religion discourses is quite different from that which has evolved among Latter-day Saint leaders and within the burgeoning field of Mormon studies. Whereas Mormonism is a quasi-Christian New Religious Movement in most world religions textbooks and reference works, some scholars of Mormonism have advanced the expanding Church of Jesus Christ of Latter-day Saints into the position of world religion. In doing so, they have adopted the terminology of a broader taxonomy largely without regard for maintaining its established demarcations. This classificatory tension, which will likely increase in the future, reveals some of the underlying logics, semantic confusions, and power dynamics of comparative religion discourses, ultimately problematizing the categories of Christianity, world religion, and New Religious Movement as currently constituted.
22
Ledvinka, Georgina. « Vampires and Werewolves : Rewriting Religious and Racial Stereotyping in Stephenie Meyer's Twilight Series ». International Research in Children's Literature 5, no 2 (décembre 2012) : 195–211. http://dx.doi.org/10.3366/ircl.2012.0063.
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Stephenie Meyer's Twilight series (2005–8) demonstrates a strong connection with the theology, cultural practices and history of The Church of Jesus Christ of Latter-day Saints (LDS), of which Meyer is an active member. One of the strongest ways in which this connection is demonstrated is through characterisation: specifically, by featuring vampires and werewolves as prominent supernatural characters in the text. Twilight employs vampires as a metaphor for the LDS Church. By eschewing literature's traditional association of vampires with subversive acts, especially subversive sexuality, and rewriting them as clean-cut pillars of the community, Twilight not only charts but promotes the progression of Latter-day Saints from nineteenth century social pariahs to modern day exemplars of conservative American family values. The series represents its Native American shapeshifting werewolves as an ancient group of people from LDS scriptural history called Lamanites, who were cursed by God with ‘a skin of blackness’ for their ‘iniquity’ (Book of Mormon, 2 Nephi 5:21). The construction of the werewolves as impoverished and socially marginalised yet with strong family ties enables the treatment of race in Twilight to move beyond a standard white/non-white binary frame to engage at a deeper level with LDS stereotyping of Native American people.
23
Lundahl, Craig R. « A Nonscience Forerunner to Modern Near-Death Studies in America ». OMEGA - Journal of Death and Dying 28, no 1 (février 1994) : 63–78. http://dx.doi.org/10.2190/6etm-wday-y33f-fn4n.
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This article presents information on a nonscience forerunner, The Church of Jesus Christ of Latter-day Saints, to both the work of the original psychical researchers and modern near-death studies. It examines Joseph Smith's early knowledge of the death experience and his teachings on death, five historical Mormon NDE accounts predating 1864 and two NDEs of young people in the late 1800s, other Mormon teachings on the death experience before 1886, and the Mormon sources of knowledge on the death experience and the NDE prior to scientific investigations. The study shows Bible passages and Mormon scriptures were the basis for Mormons understanding the death experience. Early Mormon NDEs provided NDE information to Mormons that recent NDEs are providing to researchers today. Some evidence suggests that early Mormon NDEs reaffirmed Mormon teachings on the death experience rather than gave origin to them. The developing system of knowledge in the field of Near Death Studies is confirming early Mormon observations on the death experience.
24
McOwen, Micah J. B. « An Earth used with Judgment, not to Excess : Distilling a Mormon Approach to Environmental Law ». Journal of Law and Religion 23, no 2 (2008) : 673–723. http://dx.doi.org/10.1017/s074808140000240x.
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“[T]he fulness of the earth is yours, the beasts of the field and the fowls of the air … and the herb, and the good things which come of the earth … [a]nd it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion.”The Church of Jesus Christ of Latter-day Saints (the “Church”) is the great success story of American religion. Members of the Church (“Mormons”) now constitute more than five percent of the populations of Arizona, Hawaii, Nevada, and Wyoming, a far higher percentage of Idaho and Utah, and nearly two percent of the United States as a whole. Mormons fill five seats in the United States Senate (including the majority-leader chair) and about a dozen in the House. A Mormon recently completed a serious bid for the United States presidency. And their numbers are growing worldwide.
25
Hawley, George. « Attitudes toward Mormons and Voter Behavior in the 2012 Presidential Election ». Politics and Religion 8, no 1 (20 janvier 2015) : 60–85. http://dx.doi.org/10.1017/s1755048315000048.
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AbstractPrior to the 2012 presidential election, some commentators speculated that Mitt Romney's status as a devout and active member of the Church of Jesus Christ of Latter-day Saints would undermine his presidential aspirations. Using the 2012 American National Election Survey, this study examines the relationship between attitudes toward Mormons and voter behavior in the United States in that election year. It finds that attitudes toward Mormons had a statistically-significant effect on turnout — though these effects differed according to party identification. It additionally finds that these attitudes influenced vote choice. In both cases, the substantive effects were small, indicating that anti-Mormon feelings did play a role in the 2012 presidential election, but they did not determine the final outcome.
26
Walker, Paul. « Of Gardens and Prosperity ». Worldviews 18, no 1 (26 mars 2014) : 77–98. http://dx.doi.org/10.1163/15685357-01801002.
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Members of the Church of Jesus Christ of Latter-day Saints (LDS), like many other Christians, believe in the importance of human stewardship over the natural world; yet within LDS doctrine, hints of less hierarchical inclusiveness of non-human beings can be found. The interpretation of LDS doctrine relating to the Fall underlie the influences of two LDS presidents, Ezra Taft Benson and Spencer W. Kimball, whose contrasting ideas illustrate that connections among ecology, righteousness, and prosperity continue to be complicated by the progression of technology and globalization in contrast to the frontier and agrarian foundations of the church. A close examination of a frequently cited passage in the Book of Mormon shows how Kimball’s encouragement to plant gardens is more amenable to a “prosperous” spiritual and/or material relationship to the environment than the methods Benson advocated to promote efficient agriculture and general prosperity.
27
Hernandez, Daniel. « A Divine Rebellion : Indigenous Sacraments among Global “Lamanites” ». Religions 12, no 4 (19 avril 2021) : 280. http://dx.doi.org/10.3390/rel12040280.
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This essay engages with some of the experiences and metaphysics of Indigenous peoples who are members of The Church of Jesus Christ of Latter-day Saints (Mormonism/LDS/the Church) by responding to their structural construction as “Lamanites”. Lamanites have been interpreted within Mormonism to be ancestors of various global Indigenous peoples of the “Americas” and “Polynesia”. This essay reveals how contemporary Indigenous agency by presumed descendants of the Lamanites, who embrace both an Indigenous and a Mormon identity, shifts the cosmology of the Church. Interpretations of TheBook of Mormon that empower contemporary Indigenous agency paradoxically materialize a divinely inspired cultural rebellion within the Church itself. However, this tension that is mediated by Lamanites in the Church is not framed as an exclusive response to the Church itself but, rather, to a larger global hegemony of coloniality to which the Church is subject. These Lamanite worldviews can be understood as a process of restoring ancestral Indigenous sacraments (rituals) through Mormon paradigms, which are found and nurtured in the cracks and fissures of both the material and ontological infrastructure of Mormonism’s dominant paradigm. When Indigenous Mormons assert autonomous authorship of their own cosmogony and metaphysics, the Church beliefs of restoring a ‘primitive Christian church’ and ‘becoming Gods’ is creatively transformed into a more relevant and liberating possibility here and now.
28
Van Woerkom, Clayton. « “Hey there, Brian” : Voicing Mormon Cosmopolitanism in a College Apartment ». Journal for Undergraduate Ethnography 11, no 2 (22 juillet 2021) : 56–75. http://dx.doi.org/10.15273/jue.v11i2.11040.
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In this paper, I discuss a humorous form of voicing called Brian Voice (BV) used by myself and my former roommates, all of whom are students at Brigham Young University and members of the Church of Jesus Christ of Latter-day Saints. Bringing the tools and methods of linguistic anthropology together with the anthropology of morality (especially ordinary ethics), I demonstrate the ways in which my roommates and I use this voicing to simultaneously inhabit the two seemingly contradictory identities of, on the one hand, a reverent Mormon and, on the other, a modern cosmopolitan. BV facilitates this identity by enabling speakers to voice both irreverence and anti- cosmopolitanism without incurring the normal social consequences associated with those stances. I contend that BV accomplishes this mitigation of negative consequences through indexing ridiculousness and absurdity. By situating BV within its Mormon context, I demonstrate that in distancing speakers from both hyper-reverence and irreverence, BV entails a practical engagement with the ethics, principles, and ideals of both Mormon morality and cosmopolitan morality, thus allowing speakers to inhabit a simultaneously Mormon and cosmopolitan self.
29
Burroughs, Benjamin, et Gavin Feller. « Religious Memetics ». Journal of Communication Inquiry 39, no 4 (28 septembre 2015) : 357–77. http://dx.doi.org/10.1177/0196859915603096.
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Recently leaders of the Church of Jesus Christ of Latter-day Saints (LDS/Mormon) faith have called upon members to “sweep the earth” with positive religious messages through social media. This digital moment in Mormonism exemplifies the interrelation and concomitant tension between everyday lived religion, technology, and religious institutions. While studies on digital religion have emphasized the push of participatory culture into everyday lived religion, this research on religious memes contributes to an emergent vein of digital religion scholarship focused on institutional authority. In our analysis of the “doubt your doubts” meme and antimemes we theorize religious memetics as a space for the reconnection of the everydayness of religious practice, which boils down meaningful moments of faith into facile, nonthreatening avenues for sharing religion. While this is beneficial for institutions, the reflexive and metonymic function of religious memes ruptures routine, offering participants momentary pauses from the demands of orthodox religious life.
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Hansen, Lynne. « Second Language Research Forum Colloquia 2009 ». Language Teaching 44, no 1 (3 décembre 2010) : 115–17. http://dx.doi.org/10.1017/s0261444810000352.
Texte intégralRésumé :
Presented at the Second Language Research Forum, Michigan State University, USA; 30 October 2009Recent years have brought increasing attention to studies of language acquisition in a country where the language is spoken, as opposed to formal language study in classrooms. Research on language learners in immersion contexts is important, as the question of whether study abroad is valuable is still somewhat controversial among researchers (DeKeyser 2007; Sunderman & Kroll 2009). In the introduction to a pioneering volume on language study abroad, Freed (1995, pp. 17–18) noted that a vital question concerns the relative linguistic benefits of a summer, a semester or a year in the foreign environment. Our purpose in this colloquium, which was organized by Lynne Hansen, was to introduce a new line of research which allows comparisons of L2 attainment over these exposure times as well as longer periods. Tens of thousands of young missionaries for the Church of Jesus Christ of Latter-day Saints (also known as the LDS or Mormon Church), advanced speakers of some fifty languages, return home annually after two years of language learning abroad. This natural sample of learners, in its relative uniformity of learner characteristics and learning contexts, allows for the control of variables in SLA research which can be problematic in studies of more heterogeneous groups.
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Park, Benjamin E. « Joseph Smith's Kingdom of God : The Council of Fifty and the Mormon Challenge to American Democratic Politics ». Church History 87, no 4 (décembre 2018) : 1029–55. http://dx.doi.org/10.1017/s000964071800238x.
Texte intégralRésumé :
This article contextualizes the origins and development of Joseph Smith's secretive Council of Fifty, a clandestine assembly whose minutes were sequestered from public access since their creation in 1844 and were only made available in September 2016. Organized by Smith, the founding prophet of the Church of Jesus Christ of Latter-day Saints, only months before his death at the hands of a mob in June 1844, the council was destined to introduce a new form of world governance. Colloquially named the “Council of Fifty,” it blended democratic principles with theocratic rule. More than a significant moment in the development of America's largest home-grown religion, however, Joseph Smith's controversial organization and the ideals it represented hint at broader anxieties over the nation's cultural disunity and democratic excesses in the wake of disestablishment. While many embraced the democratization of religious authority, the Mormons and some of their contemporaries countered that it only introduced cultural and political chaos. Examining how groups such as the Mormons grappled with these implications—through orchestrated electoral participation, appeals to higher laws, and revisions to democratized authoritative structures—sheds light on this dynamic challenge of political self-rule during America's antebellum period.
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Grow, Matthew J. « The Whore of Babylon and the Abomination of Abominations : Nineteenth-Century Catholic and Mormon Mutual Perceptions and Religious Identity ». Church History 73, no 1 (mars 2004) : 139–67. http://dx.doi.org/10.1017/s0009640700097869.
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In 1846, Oran Brownson, the older brother of the famed Catholic convert Orestes A. Brownson, penned a letter to his brother recounting a dream Orestes had shared with him much earlier. In the dream, Orestes, Oran, and a third brother, Daniel, were “traveling a road together.” “You first left the road then myself and it remains to be seen whether Daniel will turn out of the road (change his opinion),” Oran wrote. At approximately the same period in which Orestes converted to Catholicism “because no other church possessed proper authority,” Oran joined The Church of Jesus Christ of Latter-day Saints because he believed that “proper authority rests among the Mormons.” Indeed, in an era characterized by denominational proliferation, democratization, and competition, Catholic and Mormon claims to divine authority proved appealing to some Americans, like the Brownsons, wearied by the diversity and disunity of the Protestant world. Oran cautioned Orestes to not trust polemical literature against Mormonism, but to “get your information from friends and not enemies.” Orestes could have repeated the same warning about Catholicism, given the number and intensity of nineteenth-century attacks on both Catholics and Mormons. Leaving mainstream Christianity to join the most despised religions in nineteenth-century America, the Brownson brothers embarked on spiritual quests that few contemporary Americans would have understood, much less approved.
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Brassard, Brooke Kathleen. « Proselytizing, Building, and Serving : Latter-day Saint Missionaries in Manitoba and Eastern Canada, 1897-1942 ». Studies in Religion/Sciences Religieuses, 17 novembre 2020, 000842982096847. http://dx.doi.org/10.1177/0008429820968479.
Texte intégralRésumé :
This article will consider missionary work performed in Manitoba and Eastern Canada, and how The Church of Jesus Christ of Latter-day Saints progressed toward integration into Canadian society as another established minority religion searching for potential new members. By navigating through their Canadian settings, Latter-day Saint missionaries adjusted themselves and their Church to local expectations and environments, and constructed a new home for Mormonism in Canada. Three ways that Latter-day Saint missionaries negotiated their place in Canada include evolving relationships with the Canadian public through missionary encounters, renting meeting spaces from fraternal organizations and then constructing their own meetinghouses, and organizing local, auxiliary organizations that aided non-members. The Canadian context, the Latter-day Saint missionary experience, and the growth of The Church of Jesus Christ of Latter-day Saints in Canada, reveals a process of negotiation. There exists a tension between integration and otherness. Latter-day Saints balanced this tension by on some levels maintaining their distinctiveness, while at the same time blending into Canadian expectations. How the Latter-day Saint missionaries responded to these barriers, the challenges related to communicating with the Canadian public, finding spaces to congregate, local leadership roles, and participating in different aspects of Canadian society, tells a story of a new religion integrating into a new environment.
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Sherman, Tamah. « Behaving toward language in the Mormon mission : the Czech case ». International Journal of the Sociology of Language 2015, no 232 (1 janvier 2015). http://dx.doi.org/10.1515/ijsl-2014-0041.
Texte intégralRésumé :
AbstractThis article applies Language Management Theory/Framework to the behavior toward language observed in the missionary program of the Church of Jesus Christ of Latter-Day Saints (the Mormons) in the Czech Republic. It analyzes data directly from the mission site, focusing on specifically the combination of the highly specific character of the missionaries' acquisition of Czech and their role as native speakers of English. It explores not only the acquisition, but also the use of the mission language, highlighting the relationship between macro structures of the church's language policy, the character of the missionaries' work in general, and language use in individual interactions. The article concludes by arguing that not only the knowledge of the local language, but also the acquired orientation to the local sociolinguistic situation and communicative practices are what enable the missionaries to do their work.
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Murphy, Thomas W., et Angelo Baca. « Rejecting Racism in Any Form : Latter-day Saint Rhetoric, Religion, and Repatriation ». Open Theology 2, no 1 (26 janvier 2016). http://dx.doi.org/10.1515/opth-2016-0054.
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AbstractThe Church of Jesus Christ of Latter-day Saints issued an online statement in February 2012 rejecting all racism, in any form. The statement followed nearly two centuries of tortured struggles with racism promulgated by church leaders, instituted in everyday practices, and integrated into Latter-day Saint scriptures. While rhetoric renouncing racism from the LDS Church is a welcome step, religions need to compliment language undoing racism with concrete actions. This article examines ways that the LDS Church may work towards actually ending various forms of racism. It focuses attention on the role of settler colonial grave robbery, the loot from which was used in the production of Mormon scriptures advocating white privilege. These acts of violence against Native people continue into the present, as illustrated by the recent occupation of the Malheur Wildlife Refuge by Mormon militiamen, extensive trade networks in antiquities in Mormon communities, unethical uses of Native American DNA, and ongoing efforts by Utah legislators to undermine tribal sovereignty. Current rhetoric condemning racism appears to serve as a mask for the continued imbalance of power in a land-rich institution in which the highest positions of authority remain exclusively in the hands of white men. Reciprocal acts of repatriation, initiated but never finished by early LDS Church leaders, need to be re-activated if Mormons are to effectively repudiate racism in its many forms.
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Stoker, Hendrik G., et Paul Derengowski. « Joseph Smith’s plain and precious truths restored : A Christian apologetic response ». In die Skriflig/In Luce Verbi 52, no 3 (30 juillet 2018). http://dx.doi.org/10.4102/ids.v52i3.2352.
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It has been the claim of Joseph Smith, the founder of Mormonism or the Church of Jesus Christ of Latter-day Saints that ‘many plain and precious truths’ have been removed from the Bible, although Smith did not explicitly or concisely elaborate on what those missing truths were. Later, Dr Clyde J. Williams of Mormon-owned Brigham Young University provided that concise list. Writing for Ensign magazine in October 2006, Williams argued for at least eight specific doctrines that were ‘restored’. Upon examination and rebuttal, it is demonstrated that the Bible remains sufficient for all matters pertaining to Christian faith and practice, as John Calvin and the Reformers concluded years ago, and is emphasised in their stance on Sola Scriptura.
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Glad, Johnnie. « Rasesynet hos mormonerne i det forrige århundre ». Religionsvidenskabeligt Tidsskrift, no 18 (18 juillet 1991). http://dx.doi.org/10.7146/rt.v0i18.5350.
Texte intégralRésumé :
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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Van Wyk, H. F. « Verlossing : van Pelagius tot Joseph Smith ». In die Skriflig/In Luce Verbi 44, no 2 (25 juillet 2010). http://dx.doi.org/10.4102/ids.v44i2.156.
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Salvation: from Pelagius to Joseph Smith Every Christian church believes that she is a true church and proclaims that man can be saved and has eternal life. This dogma of salvation is usually based on the Bible as the Word of God. Mormons claim that Joseph Smith, founder and first president of the Church of Jesus Christ of Latter Day Saints, received a divine message to restore the church that Jesus had started. In studying the plan of salvation the Mormons proclaim it is quite clear that that way of salvation was not restored in their church, but that it followed a pattern of false doctrine that was revealed time and again in history. The core of their preaching of salvation is that man has the free will to choose his own salvation. Mormons are not the first to preach this message. This article will show that Pelagius oisty-kated the free will of man. In the Reformation the Anabaptists preached the same message, being a third movement next to the reformed and Roman Catholic believes. The Anabaptists became part of the churches of the Netherlands and at the Synod of Dordt the theology of the free will was rejected and answered. The dogma of the free will of man did not end at this Synod: 150 years later John Wesley preached the same message of salvation during his and Whitefield’s campaigns at the dawn of the nineteenth century in the USA. During this time Joseph Smith started to seek the true church and founded the Mormon Church. Although his theology differs quite strongly from the Methodist Church in which he grew up, the core of the way of salvation is the same: man has free will in choosing his salvation.