Bücher: „Ordre de Morton“

1

Packer, Boyd K. In wisdom and order. Salt Lake City, Utah: Deseret Book Co., 2001.

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2

In wisdom and order. Salt Lake City, Utah: Deseret Book, 2013.

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3

The Mormon War: Zion and the Missouri Extermination Order of 1838. Yardley, Pa: Westholme, 2011.

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4

Co, Henry Morgan &. Henry Morgan & Co. Limited: 1908 Christmas catalogue. [Montreal?]: Hudson's Bay Co., 1992.

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5

Fortes, Meyer. Kinship and the social order: The legacy of Lewis Henry Morgan. New Brunswick, N.J: Aldine Transaction, 2005.

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6

Lucas, James W. Working toward Zion: Principles of the United Order for the modern world. Salt Lake City: Aspen Books, 1996.

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7

Recreating utopia in the desert: A sectarian challenge to modern Mormonism. Albany, N.Y: State University of New York Press, 1988.

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8

Johnstone, William W. Winter kill. New York: Pinnacle Books, 2010.

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9

Bowman, Matthew. Liberty and Order. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190280192.003.0005.

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This essay explores Mormonism’s paradoxical relationship with American free market capitalism. Examining a series of case studies from Mormonism’s past, as well as several important Mormon economic thinkers, I argue that there is no single “Mormon” position on economics. Rather, there are a variety of positions, from libertarian individualism to market-suspicious communitarianism, that various Mormons at various times have marshaled theological and historical resources to support. This complex constellation of ideas not only debunks the myth of Mormonism as a monolith but also sheds light on a wide range of contemporary Mormon economic behavior, from the state of Utah’s proliferation of con artists and multilevel marketing schemes to the church’s large welfare system.

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10

Givens, Terryl L. Boundary Maintenance and Discipline. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.003.0011.

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Like most Christian churches, dating to the New Testament, Mormons have practiced church discipline for certain conduct. Mormons impose disfellowshipment or excommunication for gravely immoral conduct and for publicly opposing the church or its teachings. Mormons also have a two-tiered order of worship (with Puritan parallels). All are welcome to participate in Sunday worship (though excommunicants cannot take the sacrament); but only those prepared and willing to commit to the full range of Mormon covenant obligations worship in the temple. The temple recommend defines this willingness to commit to such principles and practices as chastity, tithing, the Word of Wisdom (the Mormon health code), and affirming a personal testimony of Jesus Christ. The temple ceremony for which this interview grants access culminates in a visual image of the atonement of Christ, placing it at the center of the New and Everlasting Covenant.

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11

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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12

Talbot, Christine. “They Can Not Exist in Contact with Republican Institutions”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038082.003.0006.

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This chapter explores the connections anti-Mormons made between private and public in Mormonism. They contended that the institution of polygamy was inseparable from the practice of political theocracy in Utah and that polygamy replaced the marital contract with male tyranny in the household. That tyranny, by extension, replaced the fraternal contract of a republican social order with patriarchal political despotism that flew in the face of American political values. Moreover, anti-Mormons claimed that because of polygamy, the structure of government in Utah was imbued with Church authority and constituted the invasion of an illegal polygamic theocracy into republican government. Indeed, anti-Mormons convinced themselves that Mormon polygamic theocracy was a grave threat to republican government and threatened the very essence of Americanness.

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13

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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14

Britain, Great. Merton College, Morden (Dissolution) Order 2009. Stationery Office, The, 2009.

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15

Larsen, Christian. Ancient Order of Things: Essays on the Mormon Temple. Signature Books, LLC, 2019.

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16

Kinney, Brandon G. Mormon War: Zion and the Missouri Extermination Order Of 1838. Westholme Publishing, 2021.

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17

A Sense of Order and Other Stories. Signature Books, 2010.

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18

Embry, Jessie L. Mormon wards as community (Academic studies in religion and the social order) (Academic studies in religion and the social order). Global Publications, Binghamton University, 2001.

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19

Religion and the Social Order: The Issue of Authenticity in the Study of Religions (Religion and the Social Order). Jai Pr, 1996.

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20

Ashurst-McGee, Mark, Robin Jensen und Sharalyn D. Howcroft, Hrsg. Foundational Texts of Mormonism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190274375.001.0001.

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In the 1970s Mormon historian Dean C. Jessee began carefully studying the letters and other papers of Joseph Smith, the founding prophet of the Church of Jesus Christ of Latter-day Saints. Since that time, the archival availability, publication, and use of early Mormon documents has taken vast leaps forward. Foundational Texts of Mormonism contributes to that advancement by presenting various chapters investigating and analyzing several essential primary sources that are commonly used in research on the founding era of Mormonism (through 1844, the end of church founder Joseph Smith’s life). The depth of and sustained interest in the content of the documentary record of the LDS church has, ironically, offered historians a wide array of source material from which to draw, but without a deep understanding of the production of those historical records. Many of these essential sources—including journals of early church members, histories of Joseph Smith, religious epistles, sermons, and sacred texts—have complex production histories that must be understood in order to use the sources responsibly. The chapters of this volume draw on the fields of history, archival studies, documentary editing, material culture, descriptive bibliography, textual diplomatics, and others to provide a careful and critical look at several major sources with which historians attempt to reconstruct the early Mormon past. This book offers historians more solid footing in the documentary record in the advancing field of Mormon studies.

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21

Tradition And Contract: The Problem of Order. Aldine Transaction, 2002.

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22

Barney, Ronald O. Joseph Smith and the Conspicuous Scarcity of Early Mormon Documentation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190274375.003.0013.

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In “Joseph Smith and the Conspicuous Absence of Early Mormon Documentation,” Ronald O. Barney considers three aspects of Joseph Smith’s distinctive leadership style. First, contrary to what one might expect, Smith largely kept to himself the sacred experiences that bore on his divine authority as a religious leader. Second, he refrained from inserting himself into the public sphere by literary means, even among his own people, when it was his prerogative to do so. Third, Smith appears to have had an aversion, or at least little to no interest, in having his numerous sermons captured and distributed. When taken together, these considerations suggest clues to his personality that complicate the view, taken by some, of Smith as a person preoccupied with chronicling his own experiences in order to bolster his credibility as an authentic religious personality.

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23

Kinship and the Social Order: The Legacy of Lewis Henry Morgan. Taylor & Francis Group, 2017.

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24

Geddes, Joseph A. The United Order Among The Mormons, Missouri Phase: An Unfinished Experiment In Economic Organization. Kessinger Publishing, LLC, 2006.

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25

Geddes, Joseph A. The United Order Among The Mormons, Missouri Phase: An Unfinished Experiment In Economic Organization. Kessinger Publishing, LLC, 2007.

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26

Avenues Toward Christianity: Mormonism in Comparative Church History (Academic Studies in Religion and the Social Order) (Academic Studies in Religion and the Social Order). Eagle's Nest Publications, 2001.

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27

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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28

The Last Gunfighter: Winterkill. Wheeler Publishing, 2010.

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29

Joseph Smith Fought Polygamy: How Men Nearest the Prophet Attached Polygamy to His Name in Order to Justify Their Own Polygamous Crimes. Price, 2000.

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30

Patterson, Sara M. Pioneers in the Attic. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190933869.001.0001.

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This book argues that as the Latter-day Saint community globalized in the late twentieth and early twenty-first centuries, its relationship to space transformed. Initially, nineteenth-century Mormons believed that they must literally gather together in their new Salt Lake Zion—their center place. They believed that Zion was a place you could point to on a map, a place you should dwell in to live a righteous life. Later Mormons had to reinterpret these central theological principles as their community spread around the globe. They began to make such claims as “We should spiritually gather together” and “Zion is wherever the people of God are.” But to say that they simply spiritualized concepts that had once been understood literally is only one piece of the puzzle. Contemporary Mormons still want to touch and to feel these principles. And so they mark and claim the landscapes of the American West with versions of their history carved in stone. They develop rituals that allow them not only to learn the history of the nineteenth-century journey West but also to engage it with all of their senses. This book examines the ways contemporary Mormons first spiritualized and then reliteralized and concretized several central theological concepts in order to emphasize and make meaningful a center place even as they become an increasingly place-less community.

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31

Fehr, Jörg, und Bernard Haasdonk. IUTAM Symposium on Model Order Reduction of Coupled Systems, Stuttgart, Germany, May 22–25, 2018: MORCOS 2018. Springer, 2019.

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32

Fehr, Jörg, und Bernard Haasdonk. IUTAM Symposium on Model Order Reduction of Coupled Systems, Stuttgart, Germany, May 22-25 2018: Morcos 2018. Springer International Publishing AG, 2020.

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33

Pearce, Lynne. Drivetime. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9780748690848.001.0001.

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What sorts of things do we think about when we’re driving – or being driven – in a car? Drivetime seeks to answer this question by drawing upon a rich archive of British and American texts from ‘the motoring century’ (1900-2000), paying particular attention to the way in which the practice of driving shapes and structures our thinking. While recent sociological and psychological research has helped explain how drivers are able to think about ‘other things’ while performing such a complex task, little attention has, as yet, been paid to the form these cognitive and affective journeys take. Pearce uses her close readings of literary texts – ranging from early twentieth-century motoring periodicals, Modernist and inter-war fiction, American ‘road-trip’ classics, and autobiography – in order to model different types of ‘driving-event’ and, by extension, the car’s use as a means of phenomenological encounter, escape from memory, meditation, problem-solving and daydreaming. The textual case-studies include: H.V. Morton and Edwin Muir; Jack Kerouac and Patricia Highsmith; Neil Young and Joan Didion; Elizabeth Bowen and Rosamund Lehmann.

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34

Scott, Walter. Old Mortality. Herausgegeben von Jane Stevenson und Peter Davidson. Oxford University Press, 2009. http://dx.doi.org/10.1093/owc/9780199555307.001.0001.

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Old Mortality (1816), which many consider the finest of Scott’s Waverley novels, is a swift-moving historical romance that places an anachronistically liberal hero against the forces of fanaticism in seventeenth-century Scotland, in the period infamous as the ‘killing time’. Its central character, Henry Morton, joins the rebels in order to fight Scotland’s royalist oppressors, little as he shares the Covenanters’ extreme religious beliefs. He is torn between his love for a royalist’s granddaughter and his loyalty to his downtrodden countrymen. As well as being a tale of divided loyalties, the novel is a crucial document in the cultural history of modern Scotland. Scott, himself a supporter of the union between Scotland and England, was trying to exorcise the violent past of a country uncomfortably coming to terms with its status as part of a modern United Kingdom. This novel is in itself a significant political document, in which Scott can be seen to be attempting to create a new centralist Scottish historiography, which is not the political consensus of his own time, the seventeenth century, or today.

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35

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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36

Petrey, Taylor G. Tabernacles of Clay. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469656229.001.0001.

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Taylor G. Petrey’s trenchant history takes a landmark step forward in documenting and theorizing about Latter-day Saints (LDS) teachings on gender, sexual difference, and marriage. Drawing on deep archival research, Petrey situates LDS doctrines in gender theory and American religious history since World War II. His challenging conclusion is that Mormonism is conflicted between ontologies of gender essentialism and gender fluidity, illustrating a broader tension in the history of sexuality in modernity itself. As Petrey details, LDS leaders have embraced the idea of fixed identities representing a natural and divine order, but their teachings also acknowledge that sexual difference is persistently contingent and unstable. While queer theorists have built an ethics and politics based on celebrating such sexual fluidity, LDS leaders view it as a source of anxiety and a tool for the shaping of a heterosexual social order. Through public preaching and teaching, the deployment of psychological approaches to “cure” homosexuality, and political activism against equal rights for women and same-sex marriage, Mormon leaders hoped to manage sexuality and faith for those who have strayed from heteronormativity.

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37

Reeder, Jennifer. The Textual Culture of the Nauvoo Female Relief Society Leadership and Minute Book. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190274375.003.0007.

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Jennifer Reeder’s “The Textual Culture of the Nauvoo Relief Society Leadership and Minute Book” provides a foundation for a deep understanding of the social production of the Nauvoo Female Relief Society’s minute book, which exemplifies the broad activity and discourse among Mormon women in Nauvoo, Illinois, in the 1840s. Typical of contemporary women’s organizations, the Relief Society was led by formally appointed officers who kept careful records of their benevolent efforts and theological discussions. Reeder shows that the Relief Society’s minute book was much more than a ledger of names and donations. Of particular interest is the way relationships played out among the women and how the practice of polygamy influenced the Relief Society, though never openly discussed in meetings. Reeder examines the polygamist relationships of several of the Society’s leaders and clerical officers in order to read between the lines of what was and was not written.

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38

Bialecki, Jon. Anthropology, Theology, and the Problem of Incommensurability. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797852.003.0010.

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This chapter argues that anthropologists and theologians cannot speak about the contributions that theology could make to anthropology without first discussing the two discipline’s relationship. Rejecting both genealogical accounts and universalist narratives that deny the historical and institutional specificity of either discipline, it sees theologians, anthropologists, and the people about whom they write as all being engaged in the same work. They are all struggling with immanent and virtual problems in the sense used by Gilles Deleuze. This means rejecting understandings of anthropology and theology as second-order accounts, however, and seeing theological and anthropological thought as just other ways of thinking the problem through, albeit ways that often more clearly index the underlying problem. The chapter illustrates this argument by showing similarities in anthropological, theological, New Atheist, and Mormon attempts to grasp what may be the twenty-first century’s greatest challenge: an incipient technical possibility of transcending our humanity.

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39

Jenks, Peter, und Sharon Rose. Documenting Raising and Control in Moro. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190256340.003.0010.

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This chapter details classes of raising and control predicates in Moro and the different types of clausal complements for which these predicates select. It is demonstrated that Moro allows raising from both finite and non-finite complement clauses, while control predicates select only non-finite complements, including infinitival clauses and gerunds. Putative finite complements of control predicates are shown to be instances of No Control. In addition, the chapter examines the distribution of different classes of control and raising predicates relative to each other in order to motivate an articulated clausal structure for Moro. More generally, this chapter stands as a proof-of-concept that relatively simple diagnostic tests can be employed during linguistic elicitation to distinguish control from raising constructions. It is suggested that such tests comprise an essential component of linguistic documentation.

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40

Fortes, Meyer. Kinship and the Social Order: The Legacy of Lewis Henry Morgan. Taylor & Francis Group, 2017.

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41

Fortes, Meyer. Kinship and the Social Order: The Legacy of Lewis Henry Morgan. Taylor & Francis Group, 2013.

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42

Fortes, Meyer. Kinship and the Social Order: The Legacy of Lewis Henry Morgan. Taylor & Francis Group, 2017.

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43

Kinship and the Social Order.: The Legacy of Lewis Henry Morgan. Routledge, 2004.

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44

Fortes, Meyer. Kinship and the Social Order: The Legacy of Lewis Henry Morgan. Taylor & Francis Group, 2013.

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45

Fortes, Meyer. Kinship and the Social Order: The Legacy of Lewis Henry Morgan. Taylor & Francis Group, 2013.

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46

Fortes, Meyer. Kinship and the Social Order: The Legacy of Lewis Henry Morgan. Taylor & Francis Group, 2017.

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47

Fortes, Meyer. Kinship and the Social Order: The Legacy of Lewis Henry Morgan. Taylor & Francis Group, 2017.

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48

Levine, Gregory P. A. Zen Sells Zen Things. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190469290.003.0009.

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This chapter explores Japanese Zen material culture and materialism in a contemporary American monastic context. It examines the adaptation of mainstream business operations by The Monastery Store at Zen Mountain Monastery, established by John Daido Loori near Woodstock, New York, in 1980. It provides a visual and critical analysis of The Monastery Store’s mail-order catalogue, website, and brick-and-mortar facility on the monastery grounds, and it contrasts “retail Zen” (i.e., the mass marketing of vaguely Zen-like articles by multinational distribution chains for maximum profit) and “Zen retail” (i.e., the selective sale of sustainably sourced Zen items by nonprofit Zen monasteries to support adherents’ practice). In so doing, this analysis contributes to our understanding of Buddhist economics, practice, ethics, and other Zen matters.

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49

Hummer, Hans. The Modernity of Kinship. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797609.003.0002.

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Chapter 1 explores the modern values that have animated kinship studies since their emergence in the nineteenth century. It examines the sudden invention of kinship by Johann Bachofen, Henry Maine, John Ferguson McLennan, Numa Denis Fustel de Coulanges, and Lewis Henry Morgan in the 1860s, and the internal and external developments in the West that prompted their discoveries: revolutionary agitation, the engagement with “primitives” around the globe, industrialization and the disintegration of old solidarities, and intellectual revolutions in the study of prehistory, especially Indo-European studies and Darwinian evolution. Social theorists transformed kinship into an elemental form of human sociality and evolutionary development, and a building block of the emerging liberal order as the West coped with the ontological sea change wrought by the desacralization and industrialization of society.

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50

Suksi, Aara. Scandalous Maps in Aeschylean Tragedy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198744771.003.0012.

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In Homeric epic, describing a map of the world, like epic song itself, is a privilege granted by the divine Muses and figured in Hephaestus’ shield-making. In two examples from Aeschylean tragedy, a defiant hero appropriates the map-making prerogative of the gods established in Homeric epic. In each case, in a bid to restructure the existing order, the hero lays claim to the divine ability to map the space of the world without invoking the Muses. In Prometheus Bound, Prometheus’ gift of a map to mortal Io is not just an altruistic favour. It is also a part of his strategy for controlling and directing the future in a way that will ultimately lead to his own liberation. In Agamemnon, Clytemnestra uses Hephaestus’ fire to map space instantaneously. Her control of the god’s technology is aligned with her scandalous power over every other aspect of the action of the play.

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