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Religion in America research papers
Religion in american society
Religion in american society
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A handsome boy kneels down for prayer beside a tree in his father’s orchard. It is a nice sunny spring day with the warm rays of the radiant sun gently kissing the boy’s face. “God, give me a sign,” he pleads to his heavenly father. He is only 14, yet religion fascinates him. Confused by what Christian faith to believe in, he was not sure whether he wanted to become a Baptist like his parents, or a Methodist, which church’s teachings appealed more to him. A slight cool breeze passes through his chestnut colored hair. In a moment he finds himself paralyzed, unable to move, at the mercy of some evil force. A shadowy mist surrounds him. The boy is afraid and does the only thing he could think of: he prayed, “God save me!” Immediately a pillar of light descends over his head like a crown of gold. A strange calmness overcomes the boy, and the shadows around him recede. To the boy, who questioned God’s existence, this was a sure sign that his heavenly father was still there. That boy was Joseph Smith, who had just experienced the first of a series of visions that he would receive throughout his faithful life. Soon after his first vision, he received another in which he the angel Moroni visited him, who presented him with a map. Smith traveled to a nearby hill where he found several golden tablets, etched with mysterious characters of ancient languages long forgotten. Smith was ordered by the angel to translate the plates into what is now known as the Book of Mormon (from which the Mormons gained their name), the cornerstone of the Church of Jesus Christ of Latter Day Saints, or simply abbreviated as the LDS Church. (Millet 6-8).
The Mormon Church in the nineteenth century was considered strange and isolated by many Americans because of...
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...shall, eds. Mormonism: A Historical Encyclopedia. New York, New York: ABC-CLIO, August 10, 2010. Print.
Scott, Donald. "Mormonism and the American Mainstream." Teacher Serve. National Humanities Center, Aug. 2004. Web. 20 Mar. 2014. .
Smith, Joseph. The Book of Mormon. Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints, 1961. Print.
The New International Version Bible. Colorado Springs: International Bible Society, 1984. Print.
"The Persecution of the Mormons." Constitutional Rights Foundation . Constitutional Rights Foundation USA, 2014. Web. 20 Mar. 2014. .
Tobler, Douglas F., and Nelson B. Wadsworth. The History of the Mormons. New York, New York: St. Martin's Press, 1989. Print.
...leased from prison, Mathews continued his quest for religion by seeking Joseph Smith of the Mormon society, under the alias Joshua the Jewish Minister. The two had a heated discussion of resurrection and reincarnation. On the other hand, Matthews claimed to be both God and the reincarnation of the apostle Matthias. However Matthews his meeting with Smith was unsuccessful because both prophets believed the other was of the devil. Matthews’ s religious journey albeit chaotic and aberrant now serves as subconscious guide for how new religious movements and cults in present day America.
This event changed the role of American religion during the early nineteenth century. Non-traditional religions such as Mormonism resulted from this religious revival movement as well. The religious revivals that emphasized individual choice of humans over predestination of God continuously shook New England Calvinism. The “cult of Matthias” was unlike any other religious groups during the time period.
The Oatman’s adventure began as a result of their decision to join a new sect of the Mormon faith. This particular belief, whose followers were named Brewsterites, had its roots in Kirtland, Ohio around 1836. A young boy, about ten years old, named Colin Brewster, showed promise in the eyes of Joseph Smith, the great Mormon prophet. Many had already noticed the boy’s “gift for seeing in vision distant objects not seen by the natural eye” (McGinty 40). Eventually, Brewster’s vision of a round table lead to his acceptance as “a prophet, a seer, a revelator and translator” (McGinty 31), by Joseph Smith Sr. and two other church elders, one of which was referred to as Lord.
113 Encyclopedia Britanica. Chicago, IL. Chicago, 1965. Bitton, Davis & Beecher, Maureen U. New Views of Mormon History. Salt Lake City: University of Utah Press, 1987.
I am regularly (such as last night) in conversation with well-educated Mormons who struggle when trying to deal with rational concepts related to things like science, investment strategies, politics and other purely secular matters. And I see in their struggles infections likely attributable to the magical thinking at the heart of what is required these days to be a literally believing Mormon. The conversation in which I participated last night that caused this essay had to do with an investment opportunity that a bright, successful young Mormon had been offered. Some Mormons still respect my judgment regarding investments that seem not to require "the Spirit", and he wanted to run by me what had been proposed to him. I was happy to listen for a few minutes and tell him what I thought.
Terry Tempest Williams is fully aware that she is contradicting the church when she writes “women have no outward authority,” yet she still chooses to take part in a ritual of healing that can only be performed by the men. Williams, however, does so in privacy and in the “secrecy of the sisterhood.” The word secrecy hints at the idea of doing something which is not accepted and against certain beliefs of today’s church. She was born and raised in a home of devout Mormons who follow the traditional beliefs of their faith. She acknowledges that the Mormon Church places great importance on obedience. In college she began to question her faith and today would not consider herself an “orthodox Mormon,” although Mormonism still has an impact in her life and work. In her writing, Williams continually contradicts the values of the Mormons.
Roof, Wade Clark. "Contemporary Conflicts: Tradition vs. Transformation." Contemporary American Religion. Vol. 1. New York: Macmillan Reference USA, 2000. 226-27. Print.
This mass enterprise is reviewed through five traditions in the early nineteenth century: the Christian movement, the Methodists, the Baptists, the black churches, and the Mormons. Hatch explains that these major American movements were led by young men who shared “an ethic of unrelenting toil, a passion for expansion, a hostility to orthodox belief and style, a zeal for religious reconstruction, and a systematic plan to realize their ideals” (4). These leaders changed the scope of American Christianity by orientating toward democratic or populist ideals. Their movements offered both individual potential and collective aspiration, which were ideas ready to be grasped by the young and booming population. These early leaders had a vision of a faith that disregarded social standing, and taught all to think, interpret, and organize their faith for themselves. It was a faith of “religious populism, reflecting the passions of ordinary people and the charisma of democratic movement-builders” (5).
May, Henry F. The Recovery of American Religious History. The American Historical Review. Vol. 70, No. 1. 1964.
Gaustad, Edwin S. The Religious History of America: The Heart of the American Story from Colonial Times to Today. N.p.: HarperOne, 2004. Print.
"Growth of the Church - LDS Newsroom." LDS News | Mormon News - Official Newsroom of the Church. N.p., n.d. Web. 13 Nov. 2011. .
The Mormon population holds true to their unique religious beliefs. Most Mormons are similar to those who practice Christianity, however there are some differences. Over the past two centuries that Mormonism has been founded by Joseph Smith, this faith has expanded across the United States. Even though the faith has been powerful to many believers it is becoming less frequently practiced. This religion not only practices God and Jesus as separate people but also believes that God is seen in everyone. Since, Mormons are very religious and godlike we have to be competent to these differences when working with this population. There is very little information about how to perform Cognitive Behavioral Therapy (CBT) with a child that is practicing
On 3/325 I went to see the musical The Book of Mormon at the Eugene O’Neill Theater on Broadway. The Book of Mormon was written by Trey Parker, Matt Stone (the creators of South Park) and Robert Lopez (the writer of Avenue Q and Frozen). The Book of Mormon has won numerous awards from various groups, including a Tony for Best Musical.
“History of Fundamentalist Mormons.” Wheat & Tares. Wheat and Tares, 2011. Web. 19 Dec. 2011. .
President Hinckley asked and answered a question in General Conference on October 4th of 1997. "Are we moving to mainstream America as some observers believe? In this, I fear we are." The comment came due to the increasing amount of shopping that is being done on sundays in LDS communities, and the increasing amount of disobedience to the Word of Wisdom. His tone was one of concern and love.