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Livres sur le sujet « Mormons Priesthood »

Auteur : Grafiati
Publié le 4 juin 2021
Mis à jour le 8 février 2022

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1

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

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2

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

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3

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

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4

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

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

The Aaronic Priesthood : A guide for young men. Springville, Utah : CFI, an imprint of Cedar Fort, Inc., 2015.

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12

The Aaronic priesthood and you. Salt Lake City, Utah : Deseret Book Co., 1987.

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13

The power and the promise. Salt Lake City, Utah : Bookcraft, 1989.

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14

Church of Jesus Christ of Latter-day Saints. Come unto Christ : Melchizedek Priesthood personal study guide, 1984/1988. Salt Lake City, Utah : Church of Jesus Christ of Latter-day Saints, 1986.

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15

Priesthood : Sanctifying the saints. Springville, UT : Distributed by CFI, 1993.

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16

Having authority : The origins and development of priesthood during the ministry of Joseph Smith. Independence, Mo : Independence Press, 1993.

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17

Priesthood blessings : A hidden treasure and a crowning privilege. [Provo, Utah?] : D.E. Goff, 1996.

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18

Even the prophet started out as a deacon : The power of your Aaronic priesthood. Salt Lake City, Utah : Deseret Book, 2010.

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19

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

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20

A glimpse of glory. Salt Lake City, Utah : Bookcraft, 1986.

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21

My fellow servants : Essays on the history of the priesthood. Provo, Utah : BYU Press, 2010.

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22

A father's blessing : The power and privilege of the priesthood. American Fork, Utah : Covenant Communications, 2008.

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23

Men of influence : The potential of the priesthood to lift the world. Salt Lake City, Utah : Deseret Book, 2009.

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24

A refuge from the storm : The priesthood, the family, the Church. Salt Lake City, Utah : Deseret Book, 2014.

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25

Murray, Rhett E., 1968- ill., dir. The Aaronic Priesthood : Seven principles that will make this power a key part of your daily life. Springville, Utah : CFI, 2004.

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26

Lloyd, C. Parkinson. Young men & the priesthood : Your personal journey from deacon to elder. Sandy, Utah : Leatherwood Press, 2006.

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27

Men of covenant : Oaths, covenants, and transcendent promises. Salt Lake City, Utah : Deseret Book, 2015.

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28

David O. McKay and the rise of modern Mormonism. Salt Lake City, UT : University of Utah Press, 2004.

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29

Stapley, Jonathan A. Priesthood Ordination. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844431.003.0001.

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Early Mormons used the Book of Mormon as the basis for their ecclesiology and understanding of the open heaven. Church leaders edited, harmonized, and published Joseph Smith’s revelation texts, expanding understandings of ecclesiastical priesthood office. Joseph Smith then revealed the Nauvoo Temple liturgy, with its cosmology that equated heaven, kinship, and priesthood. This cosmological priesthood was materialized through sealings at the temple altar and was the context for expansive teachings incorporating women into priesthood. This cosmology was also the basis for polygamy, temple adoption, and restrictions on the participation of black men and women in the church. This framework gave way at the end of the nineteenth century to a new priesthood cosmology introduced by Joseph F. Smith based on male ecclesiastical office. As church leaders expanded the meaning of priesthood to comprise the entire power and authority of God, they struggled to integrate women into church cosmology.
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30

Stapley, Jonathan. The Power of Godliness. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844431.001.0001.

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The Power of Godliness explores Mormon liturgical history to elucidate Mormon cosmology and lived religion. Mormons use rituals, patterns of worship, and conceptions of priesthood to order their lives and the universe. What Mormons have meant by “priesthood” has evolved over time and in relation to ecclesiology, authority, gender, and race. For much of the nineteenth century, Mormons conceptualized their family relationships formalized through sealing rituals over their temple altars, as a priesthood and materialized heaven. This heavenly structure was eternal, and consequently church leaders struggled to fairly manage its construction. Ultimately, church leaders changed their emphasis from a gender-inclusive priesthood of heaven to a priesthood on earth that is discursively male. Baby blessings demonstrate this shift: from serving as an important delimiter of communal salvation among Mormons in the faith’s earliest years, they grew into an annunciation of the heaven created in temples and then became an important public demonstration of a priestly fatherhood. Mormon authority is further explored in the analysis of female ritual healing and in association with the creation of formal “ordinances” of the church. Last, Christian folk practice that has often been denigrated as “magic,” such as the use of seer stones, among Mormons is contextualized as part of a transatlantic exchange of ideas and peoples. Mormons integrated folk practitioners who believed in an open heaven by channeling their impulses through the formal liturgy of the church and organizing them through the priesthood bureaucracy.
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31

Keeler, Joseph B. Lesser Priesthood and Notes on Church Government. Kessinger Publishing, 2003.

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32

Honoring the Priesthood As a Deacon, a Teacher and a Priest. Bookcraft, 2002.

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33

Honoring the Priesthood As a Deacon, a Teacher, and a Priest. Deseret Book, 2008.

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34

Bringhurst, Newell G., et Matthew L. Harris. Mormon Church and Blacks : A Documentary History. University of Illinois Press, 2015.

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35

Givens, Terryl L. Sacramental Ordinances—Salvific. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.003.0006.

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Mormons do not have formal categories or enumeration of sacraments, but five are essential for salvation and are thus administered for the living and the dead: baptism, conferral of Holy Ghost, priesthood ordination (male only), endowment, and sealing. Baptism is for remission of sins but also signifies adoption into the heavenly family. Earlier, Mormons performed re-baptisms to signify recommitment and baptisms for health. Conferral of the Holy Ghost is by laying on of hands. Priesthood, being an eternal order, is conferred even upon the deceased. The endowment involves washings, anointings, and a series of sacred covenants or obligations—and has precedent in ancient texts and practices. Sealing in this context refers to the binding together in eternal relation a man and woman. Mormon theology of gender as eternal and complementary founds their practice of man-woman marriage only.
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36

Church of Jesus Christ of Latter-day Saints., dir. Seek to obtain my word : Melchizedek Priesthood personal study guide 1989. Salt Lake City, Utah : Church of Jesus Christ of Latter-day Saints, 1988.

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37

Givens, Terryl L. Spiritual Gifts. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.003.0008.

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Mormons believe that spiritual gifts must be in evidence in the true church and cited them frequently as evidence of a divinely sanctioned “restoration” of the gospel. Even many contemporary Restorationists broke with Mormons on the question of cessationism. Early Mormon charismata were tamed by revelation urging rational standards. Mormons continue to hold revelation—direct communication from God—as a fundamental tenet, with the institutional and the personal sometimes in tension. Visions and prophecies are affirmed in principle but less frequent in the modern church. Healing has largely been relegated to a priesthood ordinance. Speaking in unknown tongues (glossolalia) is almost unheard of today, and xenoglossia is interpreted as a spiritual assist to missionaries in foreign lands. Discernment is similarly understood in non-charismatic ways, and exorcism has largely faded.
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38

Givens, Terryl L. Feeding the Flock. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.001.0001.

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This is a study of the general scheme of organization, offices, authority, and practices that God designed to bring to fruition his ultimate intentions for the human family, which scheme arises out of the theology of the Church of Jesus Christ of Latter-day Saints, that is, Mormonism. As a study of ecclesiology, the focus is on how Mormon ideas and doctrines have been formally implemented through an ecclesiastical structure and modes of worship. Underlying Mormon theology is a radically reconstituted covenant theology, which Mormons call the New and Everlasting Covenant, which has its origins in premortal or pre-existent councils, envisions mortality as an educative process rather than as a digression entailed by an Adamic fall, and finds culmination in the theosis or divinization of all humans. Such theosis anticipates the incorporation of men and women into a heavenly family, which end is achieved through a system of covenants and temple ordinances or sacraments. Also vital to this process are proper authority, or priesthood, an organizational structure to the church, spiritual gifts, and scriptures that include but go beyond the Bible. The study concludes with an overview of Mormon practices of boundary maintenance and discipline.
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39

Stapley, Jonathan A. Cunning-Folk Traditions and Mormon Authority. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844431.003.0005.

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Cunning-folk found what was lost, healed the sick, foretold the future, influenced love, and, perhaps most importantly, battled witches in a time when churches had lost interest in them. When Joseph Smith established Mormonism, American villages lacked cunning-folk, though aspects of their traditions remained on the fringes of society. Smith and other early church leaders translated aspects of this culture into the LDS Church’s liturgy and cosmology. However, he and other church leaders also created alternatives to cunning-folk practice that were more explicitly rooted in the patterns of the Bible. Key to this process of translation and creation was Mormonism’s explicit anticessationism and the establishment of institutional structures that integrated folk practitioners into the church by channeling their impulses into orthopraxic liturgical forms. This context is useful for explaining modern uses of CAM among Mormons and to further contextualize the rise of the priesthood bureaucracy that regulates Mormon lived religion.
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40

Pulido, Elisa Eastwood. The Spiritual Evolution of Margarito Bautista. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.001.0001.

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A spiritual biography, this book chronicles the journey of Margarito Bautista (1878–1961) from Mormonism to the Third Convention, a Latter-day Saint (Mormon) splinter group he fomented in 1935–1936, to Colonia Industrial/Nueva Jerusalén, a polygamist utopia Bautista founded in 1947. It argues that Bautista embraced Mormon belief in indigenous exceptionalism in 1901 and rapidly rose through the ranks of Mormon priesthood until convinced that the Mormon hierarchy was not invested in the development of native American peoples, as promoted in the Church’s canon. This realization resulted in tensions over indigenous self-governance within the Church of Jesus Christ of Latter-day Saints (Mormon Church) and Bautista’s 1937 excommunication. The book contextualizes Bautista’s thought with a chapter on the spiritual conquest of Mexico in 1513 and another on the arrival of Mormons in Mexico. In addition to accounts of Bautista’s congregation-building on both sides of the U.S. border, this volume includes an examination of Bautista’s magnum opus, a 564-page tome hybridizing Aztec history and Book of Mormon narratives, and his prophetic plan for the recovery of indigenous authority in the Americas. Bautista’s excommunication catapulted him into his final spiritual career, that of a utopian founder. In the establishment of his colony, Bautista found a religious home, free from Euro-American oversight, where he implemented his prophetic plan for Mexico’s redemption. His plan included obedience to early Mormonism’s most stringent practices, polygamy and communalism. Bautista nonetheless hoped his community would provide a model for Mexicans willing to prepare the world for Christ’s millennial reign.
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41

The Mormon Church and Blacks : A Documentary History. University of Illinois Press, 2015.

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42

Givens, Terryl L. Scripture. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.003.0009.

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If spiritual gifts signify the possibility of new revelation, scripture represents a fixed standard. However, Mormonism’s standard is expansive and open to further development. Mormons read the Bible with a limited literalism but consider it to be missing “plain and precious things” and in need of correction and supplement. Joseph provided a new “translation,” but it was not canonized in whole. The Book of Mormon functions more as a sign of Smith’s authority than as a reservoir of doctrine, though it was important in providing a template for the organization of the church, priesthood, and basic sacraments. The Doctrine and Covenants is a compendium of Smith’s revelations, and though it is open in principle, only a few revelations not of his authorship have been added. And the Pearl of Great Price canonized his visionary experiences and a tremendously important text of purported Mosaic origin, along with a problematic account attributed to Abraham.
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43

MacKay, Michael Hubbard. Prophetic Authority. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.001.0001.

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This book is about how Joseph Smith established religious authority and a long-lasting, complex priesthood structure. The thesis of this book builds on three scholars’ major ideas about religious authority and Mormonism in the antebellum United States. In an effort to move the conversation toward politics and its relationship to religion, Porterfield focused on the constraint of populism. Though it is true that Mormonism grew, as Hatch shows, from the populist appeal of a lay priesthood and communal living in early Mormonism, Flake demonstrates that the Mormon priesthood was hierarchical. Left just outside the focus of the work of Hatch, Porterfield, and Flake is the role of Joseph Smith defining Mormon authority—a role that has not been fully examined. Smith’s authority grew in opposition to the civic and political authority that evangelicals were garnering and as a countertrend to the populist religious movements of the Second Great Awakening. In fact, Smith’s prophetic voice and scripture formed a hierarchical priesthood structure that eventually empowered every male member of his church to become a prophet, priest, and king, although they answered to each leader above them within the same structure. Reinforced by that structure, Smith’s prophetic voice became the arbiter of authority. It had the ultimate power to create and guide, and it was used to form a strong lay priesthood order in a stable hierarchical democracy devoid of the kind of democratic political authority that evangelicals fostered.
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44

1895-1985, Kimball Spencer W., dir. Priesthood. Salt Lake City, Utah : Deseret Book Co., 1989.

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45

Prince, Gregory A. Mormon Priesthood and Organization. Sous la direction de Terryl L. Givens et Philip L. Barlow. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199778362.013.13.

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46

Givens, Terryl L. Priesthood. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.003.0004.

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Smith bases the church on authority, which for him means priesthood and apostolic succession. He merges prophetic and ecclesiastical modes of authority based on the Book of Mormon. Principle of Common Consent was instituted as a hedge against priesthood abuse. But the tension between prophetic, hierarchical authority and personal revelation persist. In addition to administrative functions, priesthood has actual salvific power and is of eternal rather than temporal duration. It is the power by which worlds were and are created and by which individuals are initiated into the divine family. Priesthood comprises two orders, Aaronic (bishops, priests, teachers, and deacons) and Melchizedek (apostles, patriarch, high priests, elders, and seventies).
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47

Church of Jesus Christ of Latter-Day Saints., dir. Priesthood leader's guidebook. Salt Lake City, Utah : Church of Jesus Christ of Latter-Day Saints, 1992.

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48

Millet, Robert L. Magnifying Priesthood Power. Horizon Publishers, 2004.

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49

Stapley, Jonathan A. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844431.003.0006.

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The “power of godliness” is a term derived from the King James Version of the Bible. Within Mormonism, it has evolved to indicate the power manifest in the authorized liturgy of the church. In order to situate Mormon liturgical history and this volume within a broader context, this conclusion reviews the main concepts presented in the book, and in particular the role of the cosmological priesthood. It then contrasts metaphors employed by David Holland and Joseph Cardinal Ratzinger describing their respective religions’ evolution in tradition.
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50

1915-, Cole Clifford Adair, et Reorganized Church of Jesus Christ of Latter Day Saints., dir. The Priesthood manual. Independence, Mo : Herald Pub. House, 1985.

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