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Journal articles on the topic 'Latter-day Saint'

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Published: 4 June 2021
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1

Gowans, Matthew, and Philip Cafaro. "A Latter-Day Saint Environmental Ethic." Environmental Ethics 25, no. 4 (2003): 375–94. http://dx.doi.org/10.5840/enviroethics20032544.

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2

Ostler. "Hug a Queer Latter-day Saint." Dialogue: A Journal of Mormon Thought 53, no. 2 (2020): 161. http://dx.doi.org/10.5406/dialjmormthou.53.2.0161.

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3

Sosa-Sanchez, Sarilu. "More on Latter-day saint patients." Journal of Emergency Nursing 22, no. 2 (April 1996): 97. http://dx.doi.org/10.1016/s0099-1767(96)80249-2.

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4

Petty, Adam H. "Latter-day Saint Beginnings in Alabama." Alabama Review 69, no. 3 (2016): 187–216. http://dx.doi.org/10.1353/ala.2016.0015.

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5

Cramer, Carol, and Aric Cramer. "Caring for the Latter-day Saint patient." Journal of Emergency Nursing 21, no. 6 (December 1995): 503–4. http://dx.doi.org/10.1016/s0099-1767(05)80260-0.

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6

Slovenko, Ralph. "Healing Souls: Psychotherapy in the Latter-Day Saint Community." American Journal of Psychotherapy 59, no. 3 (July 2005): 288–90. http://dx.doi.org/10.1176/appi.psychotherapy.2005.59.3.288.

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7

Dew, R. E. "Healing Souls: Psychotherapy in the Latter-Day Saint Community." JAMA: The Journal of the American Medical Association 291, no. 18 (May 12, 2004): 2260–61. http://dx.doi.org/10.1001/jama.291.18.2260-b.

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8

Swedin, Eric G. "Healing Souls: Psychotherapy in the Latter-day Saint Community." Nova Religio 10, no. 3 (February 1, 2007): 134–35. http://dx.doi.org/10.1525/nr.2007.10.3.134.

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9

Chintaram, Marie Vinnarasi. "Mauritians and Latter-Day Saints: Multicultural Oral Histories of The Church of Jesus Christ of Latter-Day Saints within “The Rainbow Nation”." Religions 12, no. 8 (August 17, 2021): 651. http://dx.doi.org/10.3390/rel12080651.

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The Church of Jesus Christ of Latter-day Saints emerged within the Mauritian landscape in the early 1980s after the arrival of foreign missionary work. With a population of Indian, African, Chinese, French heritage, and other mixed ethnicities, Mauritius celebrates multiculturalism, with many calling it the “rainbow nation”. Religiously, Hinduism dominates the scene on the island, followed by Christianity (with Catholicism as the majority); the small remainder of the population observes Islam or Buddhism. Although Mauritian society equally embraces people from these ethnic groups, it also has historically marginalized communities who represent a “hybrid” of the mentioned demographic groups. This article, based on ethnographic research, explores the experiences of Mauritian Latter-day Saints as they navigate the challenges and implications of membership in Mormonism. Specifically, it focuses on how US-based Mormonism has come to embrace the cultural heritage of people from the various diaspora and how Mauritian Latter-day Saints perceive their own belonging and space-making within an American born religion. This case study presents how the local and intersecting adaptations of language, race, and local leadership within a cosmopolitan society such as Mauritius have led to the partial hybridization of the Church into the hegemony of ethnic communities within Mauritian Latter-day Saint practices. These merging of cultures and world views prompts both positive and challenging religious experiences for Mauritian Church members. This article illustrates the implications and pressures of the Church trying to globalize its faith base while adapting its traditionally Anglocentric approaches to religious practices to multiracial, multicultural cosmopolitan communities such as Mauritius.
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10

Ogletree, Mark, W. Dyer, Michael Goodman, Courtney Kinneard, and Bradley McCormick. "Depression, Religiosity, and Parenting Styles among Young Latter-Day Saint Adolescents." Religions 10, no. 3 (March 26, 2019): 227. http://dx.doi.org/10.3390/rel10030227.

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This study examines depression among Latter-day Saint teens, particularly how religiosity and the parent–child relationship are associated with depressive symptomology. Although there is an abundance of research on adolescent depression and on adolescent religiosity, there is less research addressing the connection between the two. The research questions include: Does religiosity among Latter-day Saint teens reduce their rates of depression? What aspects of religiosity affect depression most significantly? How does religious coping influence depression? How does the parent–child relationship affect depression rates among Latter-day Saint teens? Being a sexual minority and living in Utah were related to higher levels of depression. Greater depression was also associated with more anxiety and poorer physical health. Authoritative parenting by fathers was associated with lower depression for daughters but not sons. Finally, feeling abandoned by God was related to higher depression, while peer support at church was associated with lower depression.
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11

Wright, Robert R., Cody Broadbent, Autumn Graves, and Jacob Gibson. "Health Behavior Change Promotion Among Latter-day Saint College Students." Psi Chi Journal of Psychological Research 21, no. 3 (2016): 200–215. http://dx.doi.org/10.24839/2164-8204.jn21.3.200.

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12

Rackley, Eric D. "Scripture-Based Discourses of Latter-day Saint and Methodist Youths." Reading Research Quarterly 49, no. 4 (May 5, 2014): 417–35. http://dx.doi.org/10.1002/rrq.76.

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13

Russell, William D. "Believing History: Latter-Day Saint Essays - By Richard Lyman Bushman." Journal of Religious History 33, no. 4 (November 16, 2009): 502–3. http://dx.doi.org/10.1111/j.1467-9809.2009.00815.x.

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14

Wright, Robert R., Cody Broadbent, Autumn Graves, and Jacob Gibson. "Health Behavior Change Promotion Among Latter-day Saint College Students." Psi Chi Journal of Psychological Research 21, no. 3 (2016): 200–215. http://dx.doi.org/10.24839/b21.3.200.

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15

Spencer, Joseph M. "A Moderate Millenarianism: Apocalypticism in the Church of Jesus Christ of Latter-Day Saints." Religions 10, no. 5 (May 25, 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.
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16

Wilcox. "Sacralizing the Secular in Latter-day Saint Salvation Histories (1890–1930)." Journal of Mormon History 46, no. 3 (2020): 23. http://dx.doi.org/10.5406/jmormhist.46.3.0023.

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17

Kirby, Russell S. "Review of Mapping Mormonism: An Atlas of Latter-day Saint History." Cartographic Perspectives, no. 79 (May 31, 2015): 78–79. http://dx.doi.org/10.14714/cp79.1291.

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18

Namie, Joylin, and Hillary Timmons. "Faith and Feeding the Family: Latter-day Saint Fathers and Foodwork." Food and Foodways 22, no. 4 (October 2, 2014): 247–67. http://dx.doi.org/10.1080/07409710.2014.964588.

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19

Walton, Elaine, Gordon E. Limb, and David R. Hodge. "Developing Cultural Competence with Latter-Day Saint Clients: A Strengths-Based Perspective." Families in Society: The Journal of Contemporary Social Services 92, no. 1 (January 2011): 50–54. http://dx.doi.org/10.1606/1044-3894.4056.

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20

Dimmick, Andrew, Joshua K. Swift, and Wilson T. Trusty. "Latter-Day Saint clients’ preferences for a religious match with a psychotherapist." Spirituality in Clinical Practice 7, no. 2 (June 2020): 134–43. http://dx.doi.org/10.1037/scp0000211.

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21

Oliphant, Sarah Moore. "International faith-based organizations: An organizational analysis of Latter-day Saint Charities." Journal of Religion & Spirituality in Social Work: Social Thought 35, no. 4 (October 2016): 295–316. http://dx.doi.org/10.1080/15426432.2016.1229644.

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22

Blythe, Christopher James. ""A Very Fine Azteck Manuscript": Latter-day Saint Readings of Codex Boturini." Journal of Book of Mormon Studies 26, no. 2017 (May 30, 2017): 185–217. http://dx.doi.org/10.18809/jbms.2017.0107.

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23

Madsen, Susan. "Latter-day Saint Women and Leadership: The Influence of Their Religious Worldview." Journal of Leadership Education 15, no. 2 (April 1, 2016): 58–73. http://dx.doi.org/10.12806/v15/i2/t1.

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24

Esplin, Scott C. "Latter-day Saint and Catholic Interactions in the Restoration of Historic Nauvoo." American Catholic Studies 129, no. 4 (2018): 23–44. http://dx.doi.org/10.1353/acs.2018.0065.

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25

Laing, Craig R. "The Latter-Day Saint Diaspora in the United States and the South." Southeastern Geographer 42, no. 2 (2002): 228–47. http://dx.doi.org/10.1353/sgo.2002.0031.

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26

Lafkas, Sara McPhee, Wendy Fox‐Kirk, Susan R. Madsen, and Robbyn T. Scribner. "Strengthening Sisters: How Latter‐day Saint Missionary Service Prepares Women for Leadership." Journal of Leadership Studies 15, no. 2 (August 2021): 6–32. http://dx.doi.org/10.1002/jls.21777.

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27

Faulconer, James E. "Latter-Day Saint Liturgy: The Administration of the Body and Blood of Jesus." Religions 12, no. 6 (June 10, 2021): 431. http://dx.doi.org/10.3390/rel12060431.

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Latter-day Saint (“Mormon”) liturgy opens its participants to a world undefined by a stark border between the transcendent and immanent, with an emphasis on embodiment and relationality. The formal rites of the temple, and in particular that part of the rite called “the endowment”, act as a frame that erases the immanent–transcendent border. Within that frame, the more informal liturgy of the weekly administration of the blood and body of Christ, known as “the sacrament”, transforms otherwise mundane acts of living into acts of worship that sanctify life as a whole. I take a phenomenological approach, hoping that doing so will deepen interpretations that a more textually based approach might miss. Drawing on the works of Robert Orsi, Edward S. Casey, Paul Moyaert, and Nicola King, I argue that the Latter-day Saint sacrament is not merely a ritualized sign of Christ’s sacrifice. Instead, through the sacrament, Christ perdures with its participants in an act of communal memorialization by which church members incarnate the coming of the divine community of love and fellow suffering. Participants inhabit a hermeneutically transformed world as covenant children born again into the family of God.
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28

Flake, Kathleen. "Re-placing Memory: Latter-day Saint Use of Historical Monuments and Narrative in the Early Twentieth Century." Religion and American Culture: A Journal of Interpretation 13, no. 1 (2003): 69–109. http://dx.doi.org/10.1525/rac.2003.13.1.69.

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In the winter of 1905, leaders of The Church of Jesus Christ of Latter-day Saints (L.D.S. or the “Mormons”) departed Utah on two, seemingly disparate, missions to the east coast. One contingent went to defend their church at Senate hearings in Washington, D.C.; the other, to Vermont to dedicate a monument to church founder Joseph Smith. These forays into national politics and religious memory re-fashioned Latter-day Saint identity, as well as public perception of Mormonism, for the remainder of the twentieth Century They also illuminate one of the quotidian mysteries of religion: how it adapts to the demands of time yet maintains its sense of mediating the eternal. It is axiomatic that religious communities are not exempt from the human condition; they must adapt to their temporal circumstances or die. What is not as often recognized is that churches bring a particular burden to this task because they offer their believers the hope of transcending time.
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29

Nelson. "Race, Latter-day Saint Doctrine, and Athletics at Utah State University, 1960–1961." Utah Historical Quarterly 88, no. 1 (2020): 22. http://dx.doi.org/10.5406/utahhistquar.88.1.0022.

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30

Leonhardt, Nathan D., Elisabeth R. Kirchner, Tommy M. Phillips, Antonius D. Skipper, David C. Dollahite, and Loren D. Marks. "Together Forever: Eternal Perspective and Sacred Practices in American Latter-day Saint Families." Marriage & Family Review 54, no. 7 (June 25, 2018): 719–32. http://dx.doi.org/10.1080/01494929.2018.1469575.

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31

Stevenson, Russell W. "The Celestial City: “Mormonism” and American Identity in Post-Independence Nigeria." African Studies Review 63, no. 2 (June 2020): 304–30. http://dx.doi.org/10.1017/asr.2019.21.

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Abstract:This article uses the Church of Jesus Christ of Latter-day Saints in post-independence Nigeria to examine the transition from individuated agents of religious exchange to integration into global corporate religiosity. Early Latter-day Saint adherents saw Mormonism as a mechanism by which they could acquire access to monetary resources from a financially stable Western patronage, despite political animosity due to Mormonism's racist policies and sectional tumult during the Nigeria-Biafra war. Drawing on oral and archival records, this article highlights how Mormonism as an American-based faith was able to be "translated" to meet the exigencies of indigenous adherents.
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32

Crapo, Richley H., and James T. Duke. "Latter-Day Saint Social Life: Social Research on the LDS Church and Its Members." Review of Religious Research 40, no. 3 (March 1999): 286. http://dx.doi.org/10.2307/3512378.

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33

Smith, Timothy B., and Richard N. Roberts. "Pkejudice and Racial Identity among White Latter-Day Saint College Students: An Exploratory Study." Psychological Reports 79, no. 3 (December 1996): 1025–26. http://dx.doi.org/10.2466/pr0.1996.79.3.1025.

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Previous research has documented increases in racial tolerance of members of the Church of Jesus Christ of Latter-Day Saints (Mormons or LDS). In the present study, 211 LDS college students held predominantly tolerant attitudes on racial identity which were similar to those of 78 non-LDS peers; however, the LDS subjects expressed more naivete, curiosity, and confusion regarding black people and black culture.
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34

Allen, G. E. Kawika, and P. Paul Heppner. "Religiosity, coping, and psychological well-being among Latter-Day Saint Polynesians in the U.S." Asian American Journal of Psychology 2, no. 1 (2011): 13–24. http://dx.doi.org/10.1037/a0023266.

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35

Sweat, Anthony R. "Spiritually Speaking: Student Oral Participation and Perceived Spiritual Experiences in Latter-Day Saint Seminary." Journal of Research on Christian Education 23, no. 2 (May 2014): 210–34. http://dx.doi.org/10.1080/10656219.2014.926847.

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36

Phillips, Rick, and James T. Duke. "Latter-Day Saint Social Life: Social Research on the LDS Church and Its Members." Sociology of Religion 61, no. 1 (2000): 112. http://dx.doi.org/10.2307/3712098.

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37

W., D. M., and James T. Duke. "Latter-Day Saint Social Life: Social Research on the LDS Church and Its Members." Journal for the Scientific Study of Religion 38, no. 2 (June 1999): 323. http://dx.doi.org/10.2307/1387809.

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38

Taylor, Alan C., and James S. Bates. "Activities That Strengthen Relational Bonds Between Latter-day Saint Grandfathers and Their Adult Grandchildren." Journal of Religion, Spirituality & Aging 26, no. 1 (January 2, 2014): 41–64. http://dx.doi.org/10.1080/15528030.2013.796505.

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39

Beardsley, Amanda. "The Female Absorption Coefficient: The Miniskirt Study, Gender, and Latter-day Saint Architectural Acoustics." Technology and Culture 62, no. 3 (2021): 659–84. http://dx.doi.org/10.1353/tech.2021.0103.

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40

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.
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41

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 (May 12, 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.
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42

Dollahite, David C. "Fathering for Eternity: Generative Spirituality in Latter-Day Saint Fathers of Children with Special Needs." Review of Religious Research 44, no. 3 (March 2003): 237. http://dx.doi.org/10.2307/3512385.

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43

Danny L. Jorgensen and Andrew Leary. "Luana Hart Beebe (1814–1897): A Biographical Sketch of a Remarkable Early Latter-day Saint." Journal of Mormon History 42, no. 3 (2016): 120. http://dx.doi.org/10.5406/jmormhist.42.3.0120.

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44

Holt, James. "A Latter-day Saint Approach to Addiction: Aetiology, Consequences and Treatment in a Theological Context." Religions 6, no. 1 (December 24, 2014): 1–13. http://dx.doi.org/10.3390/rel6010001.

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45

Marks, Loren D., and David C. Dollahite. "Religion, Relationships, and Responsible Fathering in Latter-Day Saint Families of Children with Special Needs." Journal of Social and Personal Relationships 18, no. 5 (October 2001): 625–50. http://dx.doi.org/10.1177/0265407501185004.

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46

Augustine-Adams, Kif. "The Web of Membership: The Consonance and Conflict of Being American and Latter-Day Saint." Journal of Law and Religion 13, no. 2 (1998): 567. http://dx.doi.org/10.2307/1051487.

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47

Crapo, Richley H. "Grass-Roots Deviance from Official Doctrine: A Study of Latter-Day Saint (Mormon) Folk-Beliefs." Journal for the Scientific Study of Religion 26, no. 4 (December 1987): 465. http://dx.doi.org/10.2307/1387098.

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48

Golding, David. "The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women's History." Journal of American History 104, no. 1 (June 2017): 188–89. http://dx.doi.org/10.1093/jahist/jax041.

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49

Bartkowski, John P., Vaughn R. A. Call, Tim B. Heaton, and Renata Forste. "Religion, Job Readiness, and Employment Outcomes: The Case of Latter-Day Saint Employment Resource Services." Research on Social Work Practice 17, no. 2 (March 2007): 188–98. http://dx.doi.org/10.1177/1049731506287074.

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50

Griffiths, Casey Paul, Scott C. Esplin, and E. Vance Randall. "“The Glory of God Is Intelligence”: Exploring the Foundations of Latter-day Saint Religious Education." Religious Education 111, no. 2 (March 14, 2016): 153–69. http://dx.doi.org/10.1080/00344087.2016.1118906.

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