Following the Leader? Mormon Voting on Ballot Propositions

Why did Utah voters—most of whom are Mormons—vote in favor of repealing Prohibition in 1933, and against a modest relaxation of Utah's liquor laws in 1968? In answering this question, we illuminate some important facets of the political behavior of members of the Church of Jesus Christ of Latter‐day Saints. We hypothesize that Mormons are likely to “follow their leaders” on political questions when two conditions hold: (1) official endorsement of a position by LDS church leaders; and (2) internal agreement among those leaders. Each is necessary, but neither is sufficient alone. In 1933, only one of these two conditions held; in 1968 both did. Using ecological inference to generate estimates of individual‐level behavior of Mormon and non‐Mormon voters in Utah, we find that Mormon voters were significantly more likely to vote in accordance with the Mormon Church's official position in 1968 than in 1933. We further test our hypothesis by examining other referenda in states with a large Mormon population. We conclude with a discussion of when and how contemporary Mormon leaders get involved in political issues.     

Complicating marginalisation: the case of Mormon and nonreligious college students in a predominantly Mormon context

There is now compelling evidence that both nonreligious individuals and members of minority religions report feeling marginalised in the United States. However, to date, no one has explored whether a shift from minority status to majority status influences perceptions of marginalisation. In this paper, we explore whether Mormons, members of a minority religion in the USA who perceive marginalisation nationally, contribute to the marginalisation of other minority religious/nonreligious groups when they are the numerical majority. Using data from a survey fielded at a predominantly Mormon university in a predominantly Mormon community in the American West, our data suggest that nonreligious students in a predominantly Mormon context report significantly higher levels of perceived marginalisation. Our findings illustrate that minority status is an important determinant of perceived marginalisation and that numerical minority or majority status should be taken into consideration when examining perceptions of marginalisation.     

Intrinsic Religiosity and Volunteering During Emerging Adulthood: A Comparison of Mormons with Catholics and Non‐Catholic Christians

Emerging adulthood is a period when religious beliefs are likely to be shaped. Studying the influence of religious culture on prosocial behavior among emerging adults aids our understanding of the process and effects of religious socialization. Mormon religious culture places a particularly strong emphasis on caring for family and fellow Mormons. Because intrinsically religious individuals internalize their religious community's values, we hypothesized that the relationship between intrinsic religiosity and volunteering would be stronger among Mormons than among Catholics or non‐Catholic Christians. We tested this hypothesis using a sample of Mormon (N = 118), Catholic (N = 304), and non‐Catholic Christian (N = 542) emerging adults (18–29 year olds) across three volunteering contexts (religious, family, and secular). Controlling for extrinsic religiosity and worship attendance, the relationship between intrinsic religiosity and frequency of volunteering was greater among Mormons than Catholics and non‐Catholic Christians in the context of religious and family volunteering. However, intrinsic religiosity was not a significant predictor of secular volunteering. Our findings suggest that Mormon culture influences the frequency and type of volunteering engaged in by young Mormon adults.     

Lack of a Secularizing Influence of Education on Religious Activity and Parity Among Mormons

Research conducted in the early 1980s indicated that education does not have a secularizing influence on Mormons. Based on data from two cross–sectional surveys involving Utah residents in 1996 and 2000, we provide an updated assessment of the association between education and religiosity in Mormons and also consider this association in non–Mormons. We also evaluate the association between educational attainment and parity (i.e., number of children born to a woman) according to religious preference and religious activity. Consistent with previous research, we did not find education to have a secularizing influence on Mormons, but rather to have a positive association with religiosity for both Mormon men and women. Little or no association was observed in non–Mormons. Mean parity tended to decrease with higher education for both Mormons and non–Mormons. However, within categories of age and education, mean parity was considerably higher among religiously active Mormon women.     

Psychotherapy and the Mormon Faith

The Church of Jesus Christ of Latter-day Saints, also known as the Mormon Church, is a Christian faith with a large presence across the globe. Although Mormon doctrine suggests that faith in Jesus allows people to overcome weakness and heal from pain, Mormon people are not immune from experiencing periods of mental and emotional suffering. The deeply held religious beliefs of Mormons can influence the nature of the psychological difficulties a Mormon individual is prone to experiencing, how and when they choose to seek treatment, as well as the types of treatment that may be most beneficial.     

Historical development of new masturbation attitudes in Mormon culture: Silence,secular conformity,counterrevolution, and emerging reform

This research investigates the development of Mormon masturbation attitudes and reports new data on the psychosexual struggle with masturbation that is prevalent in Mormon culture today. It is the first comprehensive overview of the entire history of Mormon masturbation policies and attitudes from the founding of the church in 1830 to the present. This history is invaluable to researchers, clinicians, educators, clergy, and individuals who seek to understand the unique sexual attitudes within Mormon, culture. We believe these data may also prove valuable to those who are responsible to create health guidelines, moral standards, or spiritual policy that includes statements about masturbation. We begin by tracing the development of American masturbation attitudes that preceded Mormonism. These attitudes laid a foundation from which the subculture of Mormonism developed various unique and some-times countercultural attitudes. Vern Bullough details these historical roots, from the development of degenracy theory in early American medicine to the dramatic changes in masturbation attitudes that resulted from modern medical discoveries and sexological research. We found that Mormonism sometimes ignored, and at other times appears to have adopted these various attitudes from secular culture. Mark Kim Malan reviews the literature of Mormonism, beginning with official church masturbation policy, followed by the various viewpoints promoted in Mormon popular literature. Mormon literature offers evidence that cultural masturbation attitudes vary and have continued to change over time. Next, he reviews the scientific, literature on Mormon masturbation including available quantitative, qualitative, and phenomenological data. The data reveals a surprising diversity among Mormon viewpoints. This research demonstrates that official Mormon masturbation policy often contrasts dramatically with the private testimonials of individual rank and file Mormons. These data offer important insights into many of the unique psychosexual health problems that modern Mormons face within their culture today.     

Chinese participation in the church of Jesus Christ of latter‐day saints (Mormons) in Hong Kong

This paper shows how both intellectual and social factors motivate and sustain Chinese participation in the Church of Jesus Christ of Latter‐day Saints (Mormons) in Hong Kong. The data was collected from February 1996 to November 1997. Particular emphasis is placed on understanding how Chinese Mormons experience their church membership. My results show a positive relation between sustained church participation and pre‐Mormon religious involvement that has points of crucial similarity.     

Reactionary Deconversion from Mormonism: Polarization of Ideological and Behavioral Religiosity Among Active and Former Mormons

In contrast to a growing body of literature examining the experiences and trends of those who leave their faith tradition—particularly among Christian denominations—relatively little is known about those who specifically disaffiliate from Mormonism, although some evidence suggests that former Mormons may be especially likely to embrace secularity or irreligion rather than other religious beliefs and practices. Pursuant to empirically investigating this reactionary dynamic, the current study compared the relative religiosity and secularity of an online sample of active Mormons (n?=?194) and former Mormons (n?=?109) using the Abbreviated Religiousness Measure (ARM), an updated questionnaire of multidimensional religiosity. Results supported the ARM’s improved psychometrics and its hypothesized three-factor structure with both subsamples. Additionally, multivariate and univariate results indicated that active and former Mormon participants from our sample, significantly polarized in their self-reported level of religious beliefs, rituals, and influence on daily behaviors, with active Mormon reporting high religiosity and former Mormons reporting low religiosity or high secularity. Although these results comport with reactionary deconversion dynamics found in other high cost religions, limits to generalizability are discussed. Reasons for and implications of this reactionary phenomenon are also posited.     

Self-esteem among lesbian,gay, bisexual and same-sex-attracted Mormons and ex-Mormons

Lesbian, gay, bisexual and same-sex-attracted (LGB/SSA) individuals in conservative religions often experience stigma, shame, and psychological distress in reconciling their religious and sexual identities, yet religion can also provide existential comfort and social support. We investigated relationships among self-esteem, participation in the Mormon Church, and sexual identity acceptance among 348 LGB/SSA Mormons and ex-Mormons in 2013–2014 and found that the two groups reported similar self-esteem. By testing plausible mediators (family support, gay/SSA identity acceptance, and agreement with Mormon Church policy prohibiting same-sex behaviour) through a path model, results revealed different pathways to self-esteem. Practicing LGB/SSA Mormons reported higher family support and lower gay/SSA identity acceptance than ex-Mormons, while those self-identifying as SSA but not gay reported lower gay/SSA identity acceptance. We suggest that religiously active Mormons demonstrate low self-acceptance of their gay/SSA identity while ex-Mormons suffer loss of familial and social support, resulting in equal self-esteem across church status groups.     

A Typology of LDS Sociopolitical Worldviews

Members of the Church of Jesus Christ of Latter-Day Saints (Mormons, Latter-Day Saints, or LDS) are sometimes thought of as a monolithic block of economic and social conservatives. This article addresses whether this is caused by strong religious effects, or whether it is an artifact of unrepresentative sampling. Q methodology is used to identify six "types" of political worldviews among a multinational and multiracial sample of active Latter-Day Saints. The six types reveal some interesting ideological variations among Mormons, particularly on economic issues, and even some unique LDS issues. A second-order factor analysis indicates a high level of commonality across types on social issues, but important differences on orientation toward government. I conclude that the failure to include racial and cultural variation in Mormon samples has led us to overestimate the otherwise significant influence of LDS doctrine on members' political views.     

Finding Oneself Among the Saints: Thomas F. O'Dea,Mormon Intellectuals,and the Future of Mormon Orthodoxy

Thomas F. O'Dea's classic The Mormons identified “Mormonism's encounter with modern secular thought” as perhaps the church's greatest problem. In line with secularization theory, O'Dea predicted an attenuation of traditional Mormonism, and an adaptation and gradual liberalization of Mormon theology as the literal interpretation of Mormon origins “dissolved” in the solvent of modernity. O'Dea's views on the crisis facing Mormonism were based, in part, on ethnographic field work in Salt Lake City in the summer of 1950, as interpreted by a modernist Catholic sociologist. A review of his field notes suggests that key informants who “hosted” much of O'Dea's research activity were liberal Mormon academics who defined the church's traditional theology as a problem. This viewpoint agreed with O'Dea's preconceptions about the “education and apostasy” dilemma. A comparison of O'Dea's published “reading” of his field notes with the notes themselves suggests the plausibility of alternative readings. One such alternative is offered here, an interpretation of the interplay of education, Mormon theology, and Mormon intellectualism drawn from O'Dea's field notes, but with a different emphasis from that of his essay. Finally, reverting to a modernist perspective, I offer some hints from survey research suggesting that the predicted liberalization of Mormon theology has yet to occur.     

The lost tribes of Mansfield: how an English market town was won by the Mormons in mid-Victorian times

In mid-Victorian times the Mormon Church flourished in the English market town of Mansfield, Nottinghamshire. Hundreds of poor families willingly abandoned everything familiar to make perilous Atlantic crossings to pioneer an American Zion. Although young people initially led the emigration, they were soon joined by parents and siblings whose sea passage was subsidised by the Mormon Migration Fund. The vigour of the Mormon Church (LDS) among miners and framework knitters is a phenomenon made more interesting by evidence that the practice of polygamy was known to the converts. In one case documented in this article Mansfield women followed their missionary to Utah to become his plural wives. The social geography of Mansfield as well as its unique spiritual legacy of dissidence created conditions similar to those that fuelled the extraordinary exodus of Welsh Mormon converts. In this article, unreliable LDS family history records are examined in the light of British genealogical sources, to reconstruct a small group of families swept up in enthusiastic emigration to Utah.     

What is Mormon Transhumanism?

Abstract

Mormon transhumanism is the idea that humanity should learn how to be compassionate creators. This idea is essential to Mormonism, which provides a religious framework consistent with naturalism and supportive of human transformation. Mormon transhumanists are not limited to traditional or popular accounts of religion, and embrace opportunities and risks of technological evolution. Although usually considered secular, transhumanism has some religious origins and sometimes functions as religion. Accelerating change contextualizes a Mormon transhumanist narrative of common expectations, aspirations, and parallels between Mormonism and transhumanism. Mormon transhumanism has produced secular arguments for faith in God and religious arguments for transhumanism.     

Acceptance of evolution among American Mormons

Low public acceptance of evolution among Americans in general, and conservative Protestants specifically, has recently received increased attention among scholars of both religion and the public understanding of science. At the same time, members of another major religious tradition, the Church of Jesus Christ of Latter-day Saints (LDS), reject evolution at rates similar to evangelical Christians, yet there remains a dearth of studies examining the lack of acceptance of evolution among Mormons. Using a nationally representative survey of Americans that contains an adequate number of LDS respondents for advanced statistical analyses, this study examines patterns of evolution acceptance or rejection among Mormons. Findings reveal a moderating relationship between political identity and education, such that educational attainment has a positive relationship with evolution acceptance among political moderates and liberals, but a negative association among political conservatives. These findings highlight the central role played by the politicization of evolution in low rates of evolution acceptance among American Mormons and emphasize the need to—where possible—examine relations between ‘science and religion’ within and across specific religious traditions.     

“I’m Not Your Stereotypical Mormon Girl”: Mormon Women’s Gendered Resistance

Research on women in gender-traditional religions has shown that women often exercise agency within the gendered confines of their religious institutions. This paper builds on the growing literature on women’s agency in gender-traditional religions by exploring whether and why some active Mormon women resist the gendered expectations of their faith more strongly than others. Drawing on interviews with women members of the Church of Jesus Christ of Latter Day Saints (LDS Church, Mormon), we find that eight of the 30 women interviewed strongly resisted traditional Mormon gender expectations. We then explore their patterns of resistance and provide possible explanations for why they resist gender traditionalism more than the other participants. We discuss the wider implications of our findings, including a call for further examinations of the ways in which women’s religious experiences include both accommodation and resistance to traditional ideas about gender.     

“De Facto Congregationalism” and Mormon Missionary Outreach: An Ethnographic Case Study

A number of theorists in the sociology of religion hold that denominations in the United States have remained vital by decentralizing power, and shifting control from central hierarchies to individual congregations: a strategy dubbed “de facto congregationalism.” However, changes in the polity of the Church of Jesus Christ of Latter-day Saints (the LDS, or Mormon, Church) contravene this trend. Unlike most denominations, Mormonism—a vital faith by all accounts—has centralized its authority and standardized its programs in recent decades. This article investigates whether the logic of de facto congregationalism applies to Mormonism. From a case study of missionary outreach in an LDS congregation, I investigate how mandates from the church's central headquarters are interpreted and implemented at the grassroots level. My findings show that the church's centralized polity may hinder the functioning of Mormon congregations outside traditional strongholds in Utah and the Intermountain West—a finding consistent with the logic of de facto congregationalism.     

Comparing the Geographic Distributions and Growth of Mormons,Adventists, and Witnesses

Mormons, Adventists, and Witnesses have all felt called to take their teachings to the world and have experienced growth. However, they have varied considerably in both their geographic spread—where they have developed a presence over time—and also in where they have been more successful numerically. The result is sharply differing profiles: Adventists are concentrated more in the developing world; Witnesses and Mormons are proportionately stronger in the developed world, but in different parts of it. Within countries, Witnesses and Mormons are more urban, while Adventists are more concentrated in rural regions; Adventists also tend to be poorer than Witnesses and especially practicing Mormons. The article explores why these differing patterns developed, expanding on a recently developed theoretical model by Cragun and Lawson that religious growth depends on the synchronization of supply and demand and their corresponding components.     

Religious Representation and Animal Welfare in the U.S. Senate

Does religion affect legislative behavior among U.S. senators? Scholars have established this relationship on issues closely associated with evangelical Christianity, but it is unclear how far the relationship extends. Focusing on animal welfare, this article tests the theory of personal representation and provides an expansion of the religion and legislative behavior literature. Humane Society scores (2005–2014) are regressed on senator religion, party, sex, and several constituency factors. The analysis demonstrates that religion shapes animal welfare activity. Relative to mainline Protestant senators, Mormon senators are less supportive of animal welfare, while Catholics, Jews, and black Protestants are more supportive. Some of this is due to senator religion, but it is also a reflection of state‐level factors, including state ideology and religious constituencies.     

Inclusivity in the latter-days: Gay Mormons

Individuals who identify as Mormon – adherents to The Church of Jesus Christ of Latter-day Saints (“Church”), a distinct and peculiar form of Christianity – and also identify as gay or lesbian face a unique challenge to their mental health as they wrestle with the integration of their faith and their sexuality. Compounding this matter is the commonly held belief that one cannot authentically be gay and Mormon nor can one be a practising Mormon and gay. As academics and professionals gain a more nuanced understanding of the complexity of (a) those who identify as both Mormon and a sexual/gender minority and (b) of the Church itself, they will begin to deconstruct their own biases and increase their multicultural competence, thus becoming better equipped to address the mental health concerns of this particular sexual minority group.     

Gender, Social Networks, and Contraceptive Use in Kenya

The social network approach has recently come to aid our understanding of the ongoing fertility transition in developing countries. This study adds to the growing literature in situating the role of geography and interaction with significant others—community and family members—in understanding Kenya's puzzling fertility transition. Findings indicate that, contrary to previous findings that kin networks are conservative and against innovative fertility behavior, the respondent families, especially in the more prosperous Central Province, are supportive of fertility innovation. Community wide networks are not as influential in directing fertility behavior as own family members are. Family members are the ones who bear the burden of raising children and, as such, are the ones on the forefront of encouraging behavior adjustment. Not all of the social networks significantly influenced use of contraception; however, interacting with healthcare and family-planning networks and friends and being advised to use contraception had a positive impact on using contraception in both regions.