By Melvyn Hammarberg
The Church of Jesus Christ of Latter-day Saints has 6 million individuals within the usa this present day (and thirteen million worldwide). but, whereas there was wide learn of Mormon heritage, relatively little scholarly consciousness has been paid to modern Mormons. the simplest sociological research of Mormon lifestyles, Thomas O'Dea's The Mormons, is now over fifty years outdated. what's it prefer to be a Mormon in the United States this day? Melvyn Hammarberg makes an attempt to respond to this query by means of providing an ethnography of up to date Mormons. In The Mormon Quest for Glory, Hammarberg examines Mormon heritage, rituals, social association, family members connections, gender roles, creative traditions, use of media, and missionary paintings. He writes as a sympathetic outsider who has studied Mormon existence for many years, and strives to provide an explanation for the spiritual global of the Latter-day Saints in the course of the lens in their personal non secular realizing. Drawing on a survey, player statement, interviews, concentration teams, attendance at non secular gatherings, diaries, church periodicals, lesson manuals, and different church literature, Hammarberg goals to give a finished photograph of the spiritual global of the Latter-day Saints.
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Extra info for The Mormon Quest for Glory: The Religious World of the Latter-day Saints
Sample text
2. William James: “the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine” (1958:34). 3. Emile Durkheim: “a unified system of beliefs and practices relative to sacred things, that is to say, things set aside and forbidden—beliefs and practices which unite into one single moral community called a Church, all those who adhere to them” (1965:62). 4. Paul Radin: “[religion] consists of two parts: the first an easily definable, if not precisely specific feeling; and the second certain acts, customs, beliefs, and conceptions associated with this feeling.
Past experiences, . . moral qualities, . . social status and role, . . physical appearance, and so on. There is no requirement that the several images which compose total identity be either mutually relevant, or available to simultaneous awareness, or noncontradictory [and may therefore] be variously compartmentalized. . ” Further, anthropologist John L. Caughey (2006; 1980) has suggested that both personal identity and social identity enter into this presentation of self, as was the case with Ennis Anderson, who presented himself as a baptized and confirmed temple-worthy member of the LDS Church, holding the Melchizedek priesthood designation.
Their rise to leadership was entirely from within, providing sustained conservation of the church’s value orientations and doctrinal standards. Aside from the possible infirmities of age, the transition in leadership has been relatively smooth and without contention. Everyone knows his or her part in the culture of the LDS Church, including the limits and boundaries of their access to revelation. Each individual person is entitled to seek revelation for their own personal needs and the needs of certain others: parents for their family; the priesthood according to their office and role; a bishop for his ward; a stake president for his stake; general authorities for their institutional and area responsibilities; the apostles and first presidency for the well-being of the church; with the president (in consultation with his counselors and the apostles) as the recipients of revelation for the well-being of the entire church in the world.
