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Artículos de revistas sobre el tema "Church of Jesus Christ of Latter-day Saints – Missions"

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Autor: Grafiati

Publicado: 26 de julio de 2024

Última modificación: 27 de julio de 2024

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1

Morris, Paul. "Polynesians and Mormonism". Nova Religio 18, n.º 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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2

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, n.º 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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3

Hurlbut, David Dmitri. "“А Supervisory Type of Thing”: the Establishment and Impact of the Latter-Day Saint Mission in Postcolonial Southeastern Nigeria". Uchenie zapiski Instituta Afriki RAN 65, n.º 4 (10 de diciembre de 2023): 107–21. http://dx.doi.org/10.31132/2412-5717-2023-65-4-107-121.

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This article analyzes the challenges that confronted the Church of Jesus Christ of Latter-day Saints (LDS Church) in establishing its official mission in southeastern Nigeria following the 1978 Priesthood Revelation, and the impact of its mission strategy on the religious and daily life of Nigerian adherents. The emergence of unofficial LDS congregations in Nigeria between the late 1940s and 1970s required the LDS Church to abandon its traditional mission focus on proselytization, and instead develop a strategy of supervision–a strategy geared towards appointing and training local church leaders, teaching adherents to be proper Latter-day Saints, and integrating congregations in the administrative hierarchy. Using documentary records and oral histories archived at the LDS Church History Library and L. Tom Perry Special Collections, this article highlights the reciprocal impact of cross-cultural encounters and the shortcomings of the LDS Church’s missionary training programs.

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4

Kirk, Rachel W. "Spanish proficiency, cultural knowledge, and identity of Mormon returned missionaries". Spanish in Context 11, n.º 1 (12 de mayo de 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.

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5

Chou, Hui-Tzu Grace y Alisse Shiles. "Impacts of Serving a Mission for the Church of Jesus Christ of Latter-Day Saints on Individuals’ Attitudes toward Immigrants". Social Sciences and Missions 35, n.º 1-2 (13 de abril de 2022): 167–98. http://dx.doi.org/10.1163/18748945-bja10031.

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Abstract This study examines how serving a mission for the Church of Jesus Christ of Latter-day Saints (LDS) affects individuals’ attitudes toward immigrants. Several hypotheses were developed based on intergroup contact theory. An online survey was filled out by 1,290 undergraduate students taking classes at a state university in Utah. Multivariate analyses yielded several findings. First, those who have served an LDS mission hold a more positive attitude toward immigrants than other individuals. Second, missionaries serving in some mission fields hold a more positive attitude toward immigrants than their counterparts, including those who needed to learn and speak a new language during their mission, those who served the mission in Latin America, those who received help from people of other countries during their mission, and those serving in places with either a lower or similar living standard. Surprisingly, being a victim of violence from people of other countries during the mission did not exert a significant impact on respondents’ attitudes toward immigrants.

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6

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, n.º 23 (5 de enero de 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.

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7

Ault, Michael K. "“Being Refined into a Better Form”: The Structuration Process of Missionary Identification". Journal of Communication and Religion 41, n.º 2 (2018): 43–57. http://dx.doi.org/10.5840/jcr20184129.

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Despite the steep decline in organized religious affiliation in the United States, The Church of Jesus Christ of Latter-day Saints, commonly known as Mormons, has continued to see consistent growth and stability in the organization. One way this Church maintains its organizational and cultural structure is through its mission program. This program institutionalizes and standardizes a large-scale rite of passage so as to foster structural understanding and commitment. Using a structurational model of identification, this study examined the missionary experience of 38 prospective, active, and recently returned missionaries and how the missionary experience influences the rules and resources that make up an individual’s identity. Constant comparative analysis revealed that missionaries experienced a rite of passage through three identity-shaping processes: divestiture, individualizing the missionary identity, and mastering the missionary identity. Further, this study demonstrated that missionaries and returned missionaries use rules and resources developed through missionary service to influence the production and reproduction of the Mormon structure through individual development, family construction, and organizational service.

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8

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, n.º 1 (16 de abril de 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.

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9

TAKEMURA, Kazuo. "A Geographic Study on the Acceptance of the Mission of the Church of Jesus Christ of Latter-day Saints in the Provincial Cities of Japan". Geographical Review of Japa,. Ser. A, Chirigaku Hyoron 73, n.º 3 (2000): 182–98. http://dx.doi.org/10.4157/grj1984a.73.3_182.

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10

Baer, Alyssa M., Linda I. Tovar y Robert A. Chaney. "Considering on the Bigger Picture of Public Health: Student Reflections on University Mission". Pedagogy in Health Promotion 6, n.º 2 (20 de agosto de 2019): 142–47. http://dx.doi.org/10.1177/2373379919869954.

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Public health remains dedicated to the mission of prolonging life, promoting health, and preventing disease, and with what some may consider theological connections to assisting the poor and needy. The connection of public health and theology derives from the historical role and training of clergy taking care of the marginalized and underserved worldwide. Today, Brigham Young University (BYU), a university founded and supported by The Church of Jesus Christ of Latter-Day Saints (LDS), along with other faith-based universities try to tie student academic experience to a strong university mission. Consequently, BYU develops program curricula with the university mission and aims as guiding principles within each offered course. Innate in the mission and aims of BYU is the effort to help students achieve academic excellence and realize their human potential. This article presents a way to explore critical reflection within the academic training of future public health professionals using religious topics, as it relates to the university mission, for classroom discussion. Reflection in the classroom setting is used to promote character and career development for public health students. Through instructor-led discussion, students are encouraged to expand their abilities to internalize public health related information while cultivating innovative thinking and connections to fellow students. Suggestions for reflection activity application with instructor-led discussion are provided while exploring different settings and topics in which the recommended reflection practice can be developed and applied within private and public academic settings.

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11

Biddulph, Howard L. "Tolerance of the new faith: on the example of the Church of Jesus Christ of Latter-day Saints". Religious Freedom, n.º 20 (7 de marzo de 2017): 127–37. http://dx.doi.org/10.32420/rs.2017.20.876.

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This article briefly describes our personal observations on how religious faith, in particular the new Church of Jesus Christ of Latter-day Saints, the new Church of Jesus Christ of Latter-day Saints for Ukraine, sought and obtained a legally defined position in the Ukrainian state. The author of the article is an American member of the Church of Jesus Christ of Latter-day Saints. During the last year I live in Ukraine.

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12

Scharp, Kristina M. y Aubrey L. Beck. "“Losing my religion”". Narrative Inquiry 27, n.º 1 (21 de julio de 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.

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13

Tytarenko, Vita. "Review for a monograph "The Church of Jesus Christ of Latter-day Saints in its history and today " by professors A. Kolodnyi and L. Fylypovychch". Ukrainian Religious Studies, n.º 92 (3 de enero de 2021): 184–86. http://dx.doi.org/10.32420/2020.92.2193.

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14

Gau, Justin y Ruth Arlow. "Gallagher v Church of Jesus Christ of Latter-day Saints". Ecclesiastical Law Journal 9, n.º 2 (11 de abril de 2007): 241–42. http://dx.doi.org/10.1017/s0956618x07000567.

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15

Gau, Justin, Ruth Arlow y Will Adam. "Gallagher v Church of Jesus Christ of Latter-day Saints". Ecclesiastical Law Journal 11, n.º 1 (10 de diciembre de 2008): 125–26. http://dx.doi.org/10.1017/s0956618x09001860.

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16

Welch, Reed. "Strangers and Foreigners or Fellow Citizens with the Saints? How Leaders of The Church of Jesus Christ of Latter-day Saints Have Portrayed Immigration Over Time". Journal of the Mormon Social Science Association 2, n.º 1 (2024): 91–108. http://dx.doi.org/10.54587/jmssa.0204.

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Although The Church of Jesus Christ of Latter-day Saints is considered a conservative religion and for decades its U.S. members have been among the most reliable supporters of the Republican Party, the Church’s position and rhetoric in recent years and the opinions of many of its members toward immigration clearly diverge from the Republican agenda and the opinions of other conservative religious Americans. This study seeks to better understand Latter-day Saints’ view of immigration by evaluating how leaders of the Church of Jesus Christ of Latter-day Saints have talked about immigration over time. To do this it examines all addresses given in the Church’s General Conferences from 1851 to 2019. It finds that Church leaders have consistently portrayed immigration and immigrants in positive terms and that the support today is in line with the tone and approach that Church leaders have exhibited in the past. Among other things, Church leaders have identified themselves as descendants of immigrants, coupled immigration with the history of the Church, emphasized the need to help immigrants, and used immigrants as examples of behavior that people should emulate. The article concludes by discussing how Church leaders have addressed immigration in recent years when members’ opinions about immigration are anything but uniform.

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17

Biddulph, Howard L. y Laurel C. Biddulph. "Toleration of new Faith in Ukraine: a Study of the Churh of Jesus Christ of Latter-day Saints". Religious Freedom 1, n.º 19 (30 de agosto de 2016): 77–85. http://dx.doi.org/10.32420/rs.2016.19.1.929.

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This study briefly presents our personal observations of how a religious faith new to Ukraine has sought and obtained legitimate standing in the Ukrainian state. We are both American members of that faith—The Church of Jesus Christ of Latter-day Saints (LDS Church) - who now reside in Ukraine.

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18

Arlow, Ruth. "Iliafi v The Church of Jesus Christ of Latter-Day Saints". Ecclesiastical Law Journal 16, n.º 3 (13 de agosto de 2014): 392–93. http://dx.doi.org/10.1017/s0956618x14000775.

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19

Gedicks, Frederick Mark. "Church Discipline and the Regulation of Membership in the Mormon Church". Ecclesiastical Law Journal 7, n.º 32 (enero de 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.

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20

Hilton, John. "Core Curriculum in The Church of Jesus Christ of Latter-day Saints". Religious Education 110, n.º 1 (enero de 2015): 16–23. http://dx.doi.org/10.1080/00344087.2015.989092.

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21

Bowman, Matthew. "Matthew Philip Gill and Joseph Smith: The Dynamics of Mormon Schism". Nova Religio 14, n.º 3 (1 de febrero de 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.

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22

Howsepian, A. A. "Are Mormons Theists?" Religious Studies 32, n.º 3 (septiembre de 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

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23

Bialecki, Jon. "Future-Day Saints: Abrahamic Astronomy, Anthropological Futures, and Speculative Religion". Religions 11, n.º 11 (17 de noviembre de 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”.

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24

Smith, Timothy B. y Richard N. Roberts. "Pkejudice and Racial Identity among White Latter-Day Saint College Students: An Exploratory Study". Psychological Reports 79, n.º 3 (diciembre de 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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25

Limb, Gordon, David Hodge y Richard Alboroto. "Utilizing Brief Spiritual Assessments with Clients who belong to the Church of Jesus Christ of Latter-day Saints:". Social Work & Christianity 47, n.º 4 (1 de noviembre de 2020): 30–44. http://dx.doi.org/10.34043/swc.v47i3.145.

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In recent years social work has increasingly focused on spirituality and religion as key elements of cultural competency. The Joint Commission—the nation's largest health care accrediting organization—as well as many other accrediting bodies require spiritual assessments in hospitals and many other mental health settings. Consequently, specific intervention strategies have been fostered in order to provide the most appropriate interventions for religious clients. The Church of Jesus Christ of Latter-day Saints is the fourth largest and one of the faster growing churches in the United States. In an effort to facilitate cultural competence with clients who are members of the Church of Jesus Christ, a brief spiritual assessment instrument was developed. This mixed-method study asked experts in Church culture (N = 100) to identify the degree of cultural consistency, strengths, and limitations of the brief spiritual assessment instrument. Results indicate that the framework is consistent with Church culture and a number of practice-oriented implications are offered.

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26

Vaschel, Tessa. "God (Sometimes) Loveth His Children". International Review of Qualitative Research 12, n.º 2 (mayo de 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.

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27

Ruggles, Steven. "Collaborations between IPUMS and genealogical organizations, 1999-2022". Historical Life Course Studies 13 (5 de enero de 2023): 1–8. http://dx.doi.org/10.51964/hlcs12920.

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From 1999 to 2019, IPUMS collaborated with genealogical organizations to develop massive individual-level census datasets spanning the 1790 through 1940 period, and we are currently working on the 1950 census. This research note describes how our genealogical collaborations came about. We focus on our collaborations with the Church of Jesus Christ of Latter-Day Saints Family and Church History Department (later known as FamilySearch) and the private genealogical companies HeritageQuest and Ancestry.com.

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28

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, n.º 8 (17 de agosto de 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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29

Otterstrom, Samuel M. "International Spatial Diffusion of the Church of Jesus Christ of Latter-day Saints". Territoire en mouvement, n.º 13 (1 de mayo de 2012): 102–30. http://dx.doi.org/10.4000/tem.1630.

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30

Hatch, Greg. "Family History Library of The Church of Jesus Christ of Latter-day Saints". Serials Review 32, n.º 2 (junio de 2006): 137–42. http://dx.doi.org/10.1080/00987913.2006.10765046.

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31

Sandberg, Russell. "Underrating Human Rights: Gallagher v Church of Jesus Christ of Latter-day Saints". Ecclesiastical Law Journal 11, n.º 1 (10 de diciembre de 2008): 75–80. http://dx.doi.org/10.1017/s0956618x09001677.

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The Human Rights Act 1998 has led to an increase in domestic litigation concerning Article 9 of the European Convention on Human Rights (ECHR). Most such cases have been unsuccessful, particularly at higher level. Moreover, such claims have increasingly failed due to lack of interference under Article 9(1) rather than on grounds of justification under Article 9(2). This has meant that litigants in religious dress cases are now arguing anything but Article 9: the most recent case, concerning the wearing of the Sikh Kara in Aberdare, was successful because, while the school saw the issue as one concerning Article 9, the claimant's legal team relied instead on race and religious discrimination laws. It is not surprising, therefore, that the House of Lords rejected the most recent argument made on grounds of Articles 9 and 14. It is the merits of that argument and the haste displayed in its rejection that are the focus of this brief comment.

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32

Rutherford, Taunalyn, Joe Chelladurai y Vinna Chintaram. "Race and the Church of Jesus Christ of Latter-day Saints in India". Mormon Studies Review 7 (1 de enero de 2020): 52–60. http://dx.doi.org/10.5406/mormstudrevi.7.2020.0052.

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33

Beaman, Lori G. "Church, State and the Legal Interpretation of Polygamy in Canada". Nova Religio 8, n.º 1 (1 de julio de 2004): 20–38. http://dx.doi.org/10.1525/nr.2004.8.1.20.

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Using the Church of Jesus Christ of Latter-day Saints in Canada as an example, I argue that religious minorities who are deemed to be harmful to society are controlled through law, either directly by legislation, through judicial application of legislation, or, more insidiously, through the discursive practices of government agents such as immigration officials. Both the legal controls imposed and the types of resistance or compliance offered by religious minorities shift and change over time. Definitions of religious freedom also shift and change over time. While the primary focus of this article is a case study of the Latter-day Saints and polygamy, it is prescient of other contemporary issues of social control of religious minorities. In these post-September 11 times, there has been a shift in rhetoric from nation-building to nation-preservation. Polygamy still plays a role in the construction of citizenship in Canada through the filtering of immigrants, but current social, political and economic circumstances differ from those the Latter-day Saints faced in the 1800s.

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34

Dyer, William Justin, Daniel K. Judd, Megan Gale y Hunter Gibson Finlinson. "Religion, Mental Health, and the Latter-Day Saints: A Review of Literature 2005–2022". Religions 14, n.º 6 (25 de mayo de 2023): 701. http://dx.doi.org/10.3390/rel14060701.

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The objective was to review all peer-reviewed, scholarly articles on the mental health of members of The Church of Jesus Christ of Latter-day Saints from 2005 to 2022. Forty-six studies were identified. Research findings were consistent with the general research on R/S and mental health, which typically finds R/S related to better mental health. When comparisons are made, Latter-day Saints are typically found to have better mental health than those of other religions or no religion. It was found that in the last 10 years, research on sexual minorities has dominated the research on Latter-day Saints’ mental health. Although findings are nuanced, sexual minorities tend to have less favorable mental health when they are only somewhat enacting either a Latter-day Saint and/or sexual minority identity. The research literature on Latter-day Saints’ mental health is in its infancy, with few studies utilizing a high degree of methodologic rigor. More longitudinal and representative research is needed to better understand Latter-day Saints’ mental health. Further, more theoretical work is needed to provide a framework for explaining findings and guiding future research.

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35

O’Brien, David M. "Minorities and Religious Freedom in the United States". Tocqueville Review 24, n.º 1 (enero de 2003): 53–76. http://dx.doi.org/10.3138/ttr.24.1.53.

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The modem libertarian conception of religious freedom did not emerge in the United States until the early twentieth century. It was the result of the straggles of religious minorities like the Church of Jesus Christ of Latter Day Saints (Mormons), the Jehovah’s Witnesses, Orthodox Jews, the Church of the Lukumi Babalu Aye, among others. It took decades and a series of (not always successful) lawsuits to persuade the Supreme Court and the country of the value of protecting individuals’ free exercise of religion.

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36

Goodman, Nathan P. y Roberta Q. Herzberg. "Gifts as governance: Church Welfare and the Samaritan's dilemma". Journal of Institutional Economics 16, n.º 5 (19 de septiembre de 2019): 703–14. http://dx.doi.org/10.1017/s174413741900047x.

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AbstractHow do gifts relate to formal and informal institutions? Giving gifts, especially in the form of anti-poverty aid, opens the givers to a serious social dilemma: the Samaritan's dilemma. We explain how the Church of Jesus Christ of Latter-day Saints uses a mixture of formal and informal governance to provide sustainable social welfare programs that avoid this dilemma. These institutions not only govern aid arrangements, but also provide governance across the entire Church community, encouraging religious adherence and broad-based participation.

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37

LeBaron-Black, Ashley, Heather Kelley, Megan Van Alfen, Julie Button, Sarah Coyne y Chenae Christensen-Duerden. "Predictors of Differing Experiences with Scriptural Women and Heavenly Mother among Latter-day Saints". Journal of the Mormon Social Science Association 2, n.º 1 (2024): 59–90. http://dx.doi.org/10.54587/jmssa.0203.

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Although the Church of Jesus Christ of Latter-day Saints avows some empowering doctrines related to gender (including belief in a Heavenly Mother), its members may not be immune to the harmful effects of sexism nor uniform in their gender ideologies. With a mixed methods approach, we explored how Latter-day Saints orient to the belief in female deity, how individual experiences and beliefs about gender are associated with members’ religious experiences and behaviors, and whether these links depend on one’s gender. Using survey responses from a convenience sample of 1,674 adult Latter-day Saints living in the United States, we tested a structural equation model and two moderation models. We supplemented these analyses with qualitative data analysis of four focus groups (n=15) of Latter-day Saints living near Utah County, Utah. On average, Latter-day Saint women who had been the victims of repeated sexism noticed a lack of discussion about scriptural women and Heavenly Mother at church and sought out these topics more frequently in their personal study. Regardless of gender, the more traditional a participant’s gender ideology, the more frequently they perceived that scriptural women and Heavenly Mother are discussed at church and the less frequently they reported to have studied them on their own time. Drawing on themes that emerged, we discuss gender inequalities in the Church, intentional efforts to discuss and study scriptural women and Heavenly Mother, and the impact of those stories and doctrines on members’ personal and spiritual wellbeing. A celebration of women—including feminine deity—may be a balm for the souls of Latter-day Saints wounded by sexism.

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38

Spencer, Joseph M. "A Moderate Millenarianism: Apocalypticism in the Church of Jesus Christ of Latter-Day Saints". Religions 10, n.º 5 (25 de mayo de 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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39

Hatzenbuehler, Ronald L. "Dissent among Mormons in the 1980 Senatorial Election in Idaho". International Journal of Religion 1, n.º 1 (22 de noviembre de 2020): 9–22. http://dx.doi.org/10.33182/ijor.v1i1.980.

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The ecclesiastical organization of the Church of Jesus Christ of Latter-day Saints (Mormons; or LDS; or Saints) is rigidly hierarchical, extending downward from the President. An important exception to the Church’s top-down approach lies in the area of partisan politics, where the Church as an organization dons the mantle of political neutrality. This official stance notwithstanding, politics does intrude itself into Church affairs, especially in hotly contested elections. The 1980 senatorial election in Idaho severely tested the Church’s commitment to political non-involvement. Church leaders extended accolades to incumbent Democratic Senator Frank Church for his support of causes favorable to the organization, but polling data and documentary evidence indicate that rank-and-file members dissented from their leaders’ positive attitudes, culminating in an important realignment in electoral behavior in the state.

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40

Gordon, Elizabeth Ellen y William L. Gillespie. "The Culture of Obedience and the Politics of Stealth: Mormon Mobilization Against ERA and Same-Sex Marriage". Politics and Religion 5, n.º 2 (30 de julio de 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.

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41

Chen. "Rebranding the Church of Jesus Christ of Latter-day Saints in Chinese-Speaking Regions". Dialogue: A Journal of Mormon Thought 53, n.º 4 (2020): 41. http://dx.doi.org/10.5406/dialjmormthou.53.4.0041.

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42

Michálková, Helena, Valérie Tóthová y Lucie Rolantová. "Life style of members of the Church of Jesus Christ of Latter-day Saints". Kontakt 13, n.º 1 (28 de marzo de 2011): 38–47. http://dx.doi.org/10.32725/kont.2011.006.

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43

Collins, William P. "Research Note: Mormonism or the Church of Jesus Christ of the Latter–day Saints". Journal of Baha’i Studies 3, n.º 2 (1990): 57–62. http://dx.doi.org/10.31581/jbs-3.2.6(1990).

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44

Phillips, Rick. "Rethinking the International Expansion of Mormonism". Nova Religio 10, n.º 1 (1 de agosto de 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.

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45

Stevenson, Russell W. "The Celestial City: “Mormonism” and American Identity in Post-Independence Nigeria". African Studies Review 63, n.º 2 (junio de 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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46

Mcconkie, Mark L. y R. Wayne Boss. "Od Values and Mormonism: Creating Adaptive Systems". Public Administration Quarterly 30, n.º 1 (marzo de 2006): 109–52. http://dx.doi.org/10.1177/073491490603000106.

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Our central thesis is that the Church of Jesus Christ of Latter-day Saints, nicknamed “Mormons”, has created a culture which is not only friendly to but which also encourages change. This culture grows out of doctrinal preferences which recognize the importance of change to processes of personal and institutional growth, and which has therefore been receptive to administrative practices which encourage the same behaviors, albeit under a different nomenclature, that OD theory, practice, and interventions support.

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47

Stanley, Joseph A., Josh Stevenson y Wendy Baker-Smemoe. "The Missionary Voice: Perceptions of an emerging register". Proceedings of the Linguistic Society of America 9, n.º 1 (15 de mayo de 2024): 5701. http://dx.doi.org/10.3765/plsa.v9i1.5701.

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In this paper, we report on what we are calling “Missionary Voice,” or a particular way of speaking characteristic to missionaries of the Church of Jesus Christ of Latter-day Saints. The first study elicits perceptions of Missionary Voice by Latter-day Saints in the Intermountain West without reference to any particular recording or person. We find a complex, multifaceted indexical field as well as potential linguistic features, uses for Missionary Voice, and speculative origins. In the second study, we play audio clips and ask listeners to identify the missionaries among them. While people did no better than chance, we zero in on certain speakers and compile a tentative list of acoustic correlates of Missionary Voice. As this is the first study on the language of Latter-day Saint missionaries, we open more questions than we answer, but we hope to show that Missionary Voice is very much a part of Latter-day Saint culture.

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48

Cragun, Ryan, Rick Phillips y Michael Nielson. "Not Before Jesus Comes, If Ever: Mormon Views on When Women Will Receive the Priesthood". Journal of the Mormon Social Science Association 2, n.º 1 (2023): 35–55. http://dx.doi.org/10.54587/jmssa.0202.

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While there has been agitation in recent years among some members of the Church of Jesus Christ of Latter-day Saints (LDS Church) for women to be ordained to the priesthood, research has established that the leaders of the religion and most members continue to oppose the idea. Drawing on data from an online purposive sample (n=49,568), we examine how likely members of the LDS Church are to think that women will be ordained to the priesthood and contrast that likelihood with a similar estimation of when Jesus will return and the leadership of the LDS Church will call on some members to move to Jackson County, Missouri in preparation for the Second Coming. Our results suggest that the Mormons in our sample believe that it is more likely that they will move to Missouri to greet Jesus than that women will receive the priesthood.

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49

Midgley, Louis. "The Radical Reformation of the Reorganization of the Restoration: Recent Changes in the RLDS Understanding of the Book of Mormon". Journal of Book of Mormon Studies (1992-2007) 2, n.º 2 (1 de octubre de 1993): 132–63. http://dx.doi.org/10.2307/44758926.

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Abstract Beginning in the 1960s, the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS) has modified its understanding of the Book of Mormon and Joseph Smith’s prophetic charisms. Where the RLDS were earlier permitted to do this, they are now encouraged by their leaders to read the Book of Mormon as nineteenth-century fiction, though they are still permitted to find in it, if they wish, some inspiring passages. These changes have been resisted by a conservative minority that has lost the battle for control of the Reorganization and now tends to worship outside RLDS congregations. A few Latter-day Saints have also begun to read the Book of Mormon as fiction. Their efforts to turn the Book of Mormon into nineteenth-century fiction have been opposed by competent Latter-day Saint scholarship, though not without resistance from those who control "independent" and "liberal" publishing ventures.

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50

Blair, Kristen. "Disconnection and the Healing Practice of Imagination for Mormon Environmental Ethics". Religions 12, n.º 11 (1 de noviembre de 2021): 948. http://dx.doi.org/10.3390/rel12110948.

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The Church of Jesus Christ of Latter-day Saints possesses a subversive and fecund interpretation of the Christian creation narrative. This interpretation, denying creation ex nihilo, bespeaks a particular attention to and care for the living earth. However, Latter-day Saint praxis is wounded by a searing disconnect between the theopoetics of its conceptual creation and its lived practice. I argue that the Church must understand this disconnect as a wound and attend to it as such. I turn to theopoetics, arguing that it is in the lived practices of Latter-day Saints engaging somatically with the Earth that can restore our imaginative potential and move toward healing. I begin by exploring the Christian conception of creation ex nihilo and juxtapose this with the Latter-day Saint understanding of formareex materia. I then explore the implications of such a cosmology for environmental ethics and probe the disconnections between theory and practice in Mormonism broadly construed. I propose that the healing salve for disconnection is imagination, a salve found in the first heartbeat of the Latter-day Saint story. I speak with Latter-day Saint theopoetics and indigenous voices, proposing ultimately that is with them that the healing of theology and praxis must begin.

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