Results for ' MORMON'

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  1.  34
    Mormon Transhumanism.Lincoln Cannon - 2022 - In Arvin M. Gouw, Brian Patrick Green & Ted Peters, Religious Transhumanism and Its Critics. Lanham: Lexington Books. pp. 53-74.
    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 originates partly in religious Humanism and sometimes functions as religion. Accelerating change contextualizes Mormon Transhumanist narratives, which illustrate parallels between (...)
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  2. Are Mormons Theists?A. A. Howsepian - 1996 - Religious Studies 32 (3):357 - 370.
    In this essay I plan to meet the following four objectives: (i) Show that a commonly made inference by Christian apologists, namely inferring proposition (1) The Mormon Church is polytheistic, from proposition (2) The Mormon Church both appears to believe in the existence of numerous Gods and appears to worship numerous Gods, is an invalid inference; (ii) defend the truth of proposition (2); (iii) reject proposition (i); and (iv) given the cogency of my arguments, attempt as best I (...)
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  3.  19
    The Mormon Conception of Women’s Nature and Role: A Feminist Analysis.Caroline Kline - 2014 - Feminist Theology 22 (2):186-202.
    This paper explores the ways in which women’s nature has been defined as different from men’s in Mormonism. Unlike many mainstream Christian traditions, Mormons have a positive view of the Fall and of Eve, do not embrace the doctrine of original sin, and reject dualities which assign women to lower bodily categories in opposition to men’s higher rational ones. However, women in Mormonism are subordinated to men. This subordination is due, not to a sense that men are superior to women, (...)
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  4.  18
    Mormons and Evangelicals: reasons for faith.David E. Smith - 2009 - Piscataway, NJ: Gorgias Press.
    Introduction: Foundations of faith described -- Christian history : a brief overview -- The Apostolic Age (ca. A.D. 30-100 -- The Patristic Age (ca. A.D. 100-500) -- The Medieval Age (ca. A.D. 500-1500) -- The Reformation/counter-Reformation Age -- The Modern Age (ca. A.D. 1600-1950) -- The Postmodern Age (ca. A.D. 1950-present) -- Mormon and evangelical theology : a comparison -- Scripture and revelation -- God and humanity -- Church and temple -- Salvation and the afterlife -- Moral and social (...)
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  5.  29
    A Mormon Perspective on Business and Economics.Warner Woodworth - 2001 - Spiritual Goods 2001:167-190.
    This essay examines the doctrine, the history, and the current institutions of the Mormon Church as they relate to business and economic activity. The Mormon tradition emphasizes cornmunitarian principles such as economic cooperation and equality; these which conflict with modern values of wealth acquisition, competition, and individualism. While Mormon businesspeople typically have adopted these values and become integrated quite comfortably into mainstream American business life, many have resolved the conflict by using their business skills to promote more (...)
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  6. The Mormon Concept of God: A Philosophical Analysis.Francis J. Beckwith & Stephen E. Parrish - 1994 - International Journal for Philosophy of Religion 35 (2):118-120.
     
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  7. Mormons still baptizing jews.Chris Volkay - 2003 - Free Inquiry 23 (2):26.
     
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  8.  18
    Mormon Placement”: The Effects of Missionary Foster Families on Navajo Adolescents.Martin D. Topper - 1979 - Ethos: Journal of the Society for Psychological Anthropology 7 (2):142-160.
  9. Worshipworthiness and the mormon concept of God.Blake T. Ostler - 1997 - Religious Studies 33 (3):315-326.
    This paper is a reply to A. A. Howsepian in "Religious Studies" 32 (1996), 357-70. Howsepian there argues that Mormons are atheists because they acknowledge no greatest conceivable being and fail to have a fitting object of worship. Howsepian accuses Mormons of crude polytheism and of conceiving of their divinities as capable of progression. In reply, it is pointed out that Howsepian frequently misrepresents Mormon theology. Once a distinction is made between divine persons (which may be multiple) and divinity (...)
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  10.  17
    South Park, The Book of Mormon, and How Religious Fundamentalists Always Find a Way to Be Naive and Arrogant at the Same Time.Roberto Sirvent & Neil Baker - 2013 - In Robert Arp & Kevin S. Decker, The Ultimate South Park and Philosophy. Wiley. pp. 119–129.
    The Book of Mormon begins as missionaries Kevin Price and Arnold Cunningham eagerly await a location assignment for their two‐year mission. Religious fundamentalism is the real problem that The Book of Mormon and South Park usually have in mind when they tackle the topic of religion. Throughout this chapter, the author explains The Book of Mormon and South Park expose the way of believing for what it really is: a naive and arrogant approach to God, the world, (...)
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  11.  63
    Impact of Birth Order on Religious Behaviors among College Students Raised by Highly Religious Mormon Parents.Sanni Elison & Hui-Tzu Grace Chou - 2014 - Archive for the Psychology of Religion 36 (1):105-117.
    This study examined the impact of birth order on religious behaviors among college students raised by two highly religious Mormon parents. It is argued that individuals raised in the same religious family might not be equally religious due to some differential childhood experiences based on their birth-order ranking. Self-administered questionnaires were completed by undergraduate students taking classes at a state university in Utah. Results of a multivariate analysis, based on participants coming from highly religious Mormon families, indicated that (...)
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  12. Sider’s Puzzle and the Mormon Afterlife.Taylor-Grey Miller & Derek Haderlie - 2020 - Journal of Analytic Theology 8 (1):131-151.
    There is a puzzle about divine justice stemming from the fact that God seems required to judge on the basis of criteria that are vague. Justice is proportional, however, it seems God violates proportionality by sending those on the borderline of heaven to an eternity in hell. This is Ted Sider’s problem of Hell and Vagueness. On the face of things, this poses a challenge only to a narrow class of classical Christians, those that hold a retributive theory of divine (...)
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  13. What of the Mormons? A Brief Study of the Church of Jesus Christ of Latter-Day Saints.Gordon B. Hinckley - 1947
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  14.  17
    Women of Principle: Female Networking in Contemporary Mormon Polygyny.Janet Bennion - 1998 - Oxford University Press USA.
    This book offers an in-depth study of the female experience in one Mormon polygynous community, the Apostolic United Brethren. Women in such rigid, patriarchal religious groups are commonly portrayed as the oppressed, powerless victims of male domination. Janet Bennion shows, however, that the reality is far more complex. Many women converts are attracted to this group, and they are much more likely than male converts to remain there. Often these women are seeking improved socio-economic status for themselves and their (...)
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  15.  20
    Living the Divine Divide: A Phenomenological Study of Mormon Mothers Who are Career-Professional Women.Curtis G. G. Greenfield, Pauline Lytle & F. Myron Hays - 2016 - Indo-Pacific Journal of Phenomenology 16 (sup1):1-14.
    The Church of Jesus Christ of Latter-day Saints – the Mormon Church – upholds a cultural expectation for women of their community to remain unemployed outside the home and to dedicate their early adulthood to bearing and raising children. This paper reports on a phenomenological exploration, using Smith and Osborn’s model of interpretative phenomenological analysis, of the use, as a conflict-controlling strategy, of sanctification, or the sacred aspects of life, in the religious cultural navigation of 16 religious Mormon (...)
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  16.  77
    The Philosophy of the Mormon Religion.Robert J. Dwyer - 1936 - Thought: Fordham University Quarterly 11 (3):476-491.
  17.  9
    4. Meeting the Mormons.Matthew J. Grow - 2008 - In "Liberty to the Downtrodden": Thomas L. Kane, Romantic Reformer. Yale University Press. pp. 47-70.
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  18. Comparative Coherency of Mormon and Classical Theism.David Lamont Paulsen - 1975 - Dissertation, University of Michigan
     
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  19.  33
    Science, Religion, and Mormon Cosmology. Erich Robert Paul.James Moore - 1994 - Isis 85 (1):133-134.
  20. Strange Bedfellows: Mormon Polygamy And Baptist History.George Smith - 1996 - Free Inquiry 16.
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  21.  18
    ‘Like a Cord Snapping’: Toward a grounded theory of how devout Mormons leave the LDS Church.J. Todd Ormsbee - 2020 - Critical Research on Religion 8 (3):297-317.
    This study describes the cultural, cognitive, social, and emotional work that once-devout members of the LDS Church must engage in to leave the church and divest themselves of Mormon culture. A Grounded Theory approach with a multi-modal memoing process showed that, for the devout, leaving the LDS Church and Mormon culture is not a singular event, but rather a process of gradual transformation that requires time and effort, passing through a series of punctuating events. Formerly devout ex-Mormons had (...)
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  22.  36
    The democratic crisis and mormon thought.G. Homer Durham - 1941 - Ethics 52 (1):110-115.
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  23.  27
    The effect of Mormon organizational boundaries on group cohesion.Robert R. King & Kay Atkinson King - 1972 - Social Research: An International Quarterly 56:494-512.
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  24. Sagwitch: Shoshone Chieftain, Mormon Elder, 1822-1887.Scott R. Christensen - 2002 - Utopian Studies 13 (1):187-189.
  25.  28
    Beyond the Victim/empowerment Paradigm: The Gendered Cosmology of Mormon Women.Amy Hoyt - 2007 - Feminist Theology 16 (1):89-100.
    Women's participation in traditional religions is often explained in terms of their victimization and/or their opportunities for empowerment. This paper seeks to use Mormon women as a framework in order to explore some of the consequences of this phenomenon and to advocate for the creation of multiple, complex spaces where traditional religious women may be understood beyond the paradigm of victim/empowerment. The Church of Jesus Christ of Latter-day Saints, otherwise known as the LDS or Mormons, maintains a cosmology that (...)
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  26. Terriório e Identidade: a experiência mórmon em Belém do Pará/Territory and identity: the Mormon experience in Belém do Pará.Wallace Wagner Rodrigues Pantoja - 2011 - Dissertation, Universidade Federal Do Pará
    Religions today, actively participate in the daily life of most people on the planet, producing different relationships and conflicts too, from a reference to the transcendent existence, so the construction of their space of action - their territories - cut out ways different society, especially in big cities, where the clash of different world views imply different ways of living and feeling the city and others in this city. We propose here the discussion about territory and identity of the Church (...)
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  27.  34
    Make Yourselves Gods: Mormons and the Unfinished Business of American Secularism. By Peter Coviello. Chicago, IL: The University of Chicago Press, 2019. 293 pages. $87.00 (Hardcover); $29.00 (Softcover). [REVIEW]Jerome Ravetz - 2020 - Zygon 55 (2):565-567.
  28.  85
    Coping with Climate Change: What Justice Demands of Surfers, Mormons, and the Rest of us.Kyle Fruh & Marcus Hedahl - 2013 - Ethics, Policy and Environment 16 (3):273-296.
    Henry Shue has led the charge among moral philosophers in arguing that harms stemming from anthropogenic climate change constitute violations of basic rights and are therefore prohibited by duties of justice. Because frameworks such as Shue’s argue that duties of justice are at stake, one could object that the special urgency of those duties threatens to overrun the normatively protected space in which an agent makes her life her own. We argue that an alternative conception of how moral reasons combine (...)
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  29.  76
    Reformed Epistemology and the Pandora’s Box Objection: The Vaiśeṣika and Mormon Traditions.Tyler Dalton McNabb & Erik D. Baldwin - 2016 - Philosophia Christi 18 (2):451-465.
    Furthering our project of applying Plantinga’s epistemology to different world religions, we do a comparative study of Mormonism and Vaiśeṣika Hinduism and analyze whether they can utilize Plantinga’s epistemology in order to claim that their beliefs about God if true are probably warranted. Specifically, we argue that they cannot, as ultimately they are unable to account for the preconditions needed to make for an intelligible cognitive design plan, due to either affirming an infinite regress when it comes to the designers (...)
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  30. Feminism, liberalism and cultural pluralism: J. S. mill on mormon polygyny.Bruce Baum - 1997 - Journal of Political Philosophy 5 (3):230–253.
  31. Generational failures of law and ethics : rape, Mormon orthodoxy, and the revelatory power of ancestry DNA.Kif Augustine-Adams - 2021 - In I. Glenn Cohen, Nita A. Farahany, Henry T. Greely & Carmel Shachar, Consumer genetic technologies: ethical and legal considerations. New York, NY: Cambridge University Press.
     
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  32. Women, Family, and Utopia: Communal Experiments of the Shakers, the Oneida Community, and the Mormons.Lawrence Foster - 1993 - Utopian Studies 4 (2):200-202.
  33.  10
    Sweet surrender, but what's the gender? Nature and the body in the writings of nineteenth-century Mormon women'.Jeanne Kay - 1997 - In John Paul Jones, Heidi J. Nast & Susan M. Roberts, Thresholds in feminist geography: difference, methodology, and representation. Lanham, Md.: Rowman & Littlefield Publishers. pp. 361--382.
  34. South Park, The Book of Mormon, and How Religious Fundamentalists Always Find a Way to Be Naive and Arrogant at the Same Time.Roberto Sirvent & Neil Baker - 2013 - In Robert Arp & Kevin S. Decker, The Ultimate South Park and Philosophy: Respect My Philosophah! Wiley. pp. 119--129.
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  35.  14
    Higher Education and the Negotiated Process of Hegemony: Embedded Resistance among Mormon Women.Debbie Storrs & John Mihelich - 2003 - Gender and Society 17 (3):404-422.
    This article examines how 20 female college students who identified as members of the Church of Jesus Christ of Latter-day Saints negotiated its gender ideology to legitimate their educational goals. The young LDS women creatively employed equality, professionalism, and essentialist discourses to craft a coherent identity as a “good LDS woman” that incorporated their pursuit of higher education. Beyond providing an in-depth look at how college-age LDS women “do gender,” the analysis informs our understanding of the persistence of women's participation (...)
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  36. Review of: John P. Hoffman, Japanese Saints: Mormons in the Land of the Rising Sun. [REVIEW]Emily Anderson - 2008 - Japanese Journal of Religious Studies 35 (2):394-397.
     
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  37. ALLEN, EDWARD J. The Second United Order Among the Mormons. [REVIEW]W. J. Bender - 1937 - Journal of Social Philosophy and Jurisprudence 3:185.
  38.  48
    Impact of Childhood Attachment with Parents on the Change of Relationship with God Following Life Events.Grace Chou Hui-Tzu & Scott Johansen - 2013 - Archive for the Psychology of Religion 35 (2):153-168.
    This article extends previous research on the impacts of life events on individuals’ religiosity and examines whether individuals’ reactions to life events are affected by childhood relationships with parents. Questionnaires were completed by undergraduate students at a state university in Utah. The results of a multivariate analysis, based on data from undergraduate students raised by two Mormon parents, show that those who had a secure relationship with their mothers were more likely to report the occurrence of positive life events (...)
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  39. Mormonismo em Belém do Pará (Brasil) – dimensão transterritorial da identidade dos Santos.Wallace Pantoja - manuscript
    The relations between territory, religion and geopolitics seem to assume a central role in the contemporary world. I try to contribute to debate here, from a survey in Belém of Pará on the territory and the identity of The Church of Jesus Christ of Latter-day Saints, the Mormons. Instrumentalized by semi-structured interviews, field observation, research of official documents of religion trought an existential phenomenological interpretation, I conclude that: there is a geopolitical war in evidence nowadays; territorial Mormons follow a metropolitan (...)
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  40.  15
    Liberty.Wendy Donner & Richard Fumerton - 2009-01-02 - In Steven Nadler, Mill. Wiley‐Blackwell. pp. 56–75.
    This chapter contains sections titled: Introduction Liberty of Thought and Expression Autonomy and Individuality Autonomy, Individuality, and Community: The Case of Mormon Polygamy Further Reading.
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  41.  31
    When conspiracy theorists win.Steve Clarke - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    ‘Generalists’ hold that conspiracy theories, as a class, have epistemic defects. Well confirmed theories that invoke conspiracies, such as the theory that the Nixon administration conspired to orchestrate the break in at the Democratic National Committee offices in the Watergate complex, on 17 June 1972, – the ‘Watergate theory’ – raise a problem for generalists as it’s hard to understand how such theories can have epistemic defects. The Watergate theory is often not considered a mere conspiracy theory, because it enjoys (...)
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  42.  6
    Alcohol and the Medical Community: A Cocktail for Exclusion.Luqman M. Ellythy, Ian M. Michel, Elizabeth K. Farkouh & Aasim I. Padela - 2024 - Hastings Center Report 54 (6):3-6.
    Alcohol is a class 1 carcinogen, and its use, at any level, is not safe for health. Despite this, alcohol remains strongly mixed into medical culture and is often served free at medical‐community events. This presents numerous ethical concerns. First, the funding of alcohol‐centered events by the medical community reinforces alcohol consumption as a coping mechanism for stress, perpetuates the perceived need for alcohol for socialization, and falsely implies that it is a safe substance. Additionally, the medical community is increasingly (...)
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  43. Faith at Work Scale (FWS): Justification, Development, and Validation of a Measure of Judaeo-Christian Religion in the Workplace.Monty L. Lynn, Michael J. Naughton & Steve VanderVeen - 2009 - Journal of Business Ethics 85 (2):227-243.
    Workplace spirituality research has sidestepped religion by focusing on the function of belief rather than its substance. Although establishing a unified foundation for research, the functional approach cannot shed light on issues of workplace pluralism, individual or institutional faith-work integration, or the institutional roles of religion in economic activity. To remedy this, we revisit definitions of spirituality and argue for the place of a belief-based approach to workplace religion. Additionally, we describe the construction of a 15-item measure of workplace religion (...)
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  44.  24
    On Transdisciplinary Possibility: An Interstitial Exploration of American Religious History and Religious Ethics.Laura A. Simpson - 2023 - Journal of Religious Ethics 51 (3):518-538.
    This essay explores the intersections of religious ethics and American religious history and advocates for a transdisciplinary approach to scholarship in both disciplines. Four books, each published within the last 4 years, form the foundation of this discussion by modeling distinctive elements of transdisciplinary scholarship: Heathen: Religion and Race in American History by Kathryn Gin Lum; Make Yourselves Gods: Mormons and the Unfinished Business of American Secularism by Peter Coviello; Peaceful Families: American Muslim Efforts Against Domestic Violence by Juliane Hammer; (...)
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  45.  18
    Ethics, Literature, and Theory: An Introductory Reader.Wayne C. Booth, Dudley Barlow, Orson Scott Card, Anthony Cunningham, John Gardner, Marshall Gregory, John J. Han, Jack Harrell, Richard E. Hart, Barbara A. Heavilin, Marianne Jennings, Charles Johnson, Bernard Malamud, Toni Morrison, Georgia A. Newman, Joyce Carol Oates, Jay Parini, David Parker, James Phelan, Richard A. Posner, Mary R. Reichardt, Nina Rosenstand, Stephen L. Tanner, John Updike, John H. Wallace, Abraham B. Yehoshua & Bruce Young (eds.) - 2005 - Sheed & Ward.
    Do the rich descriptions and narrative shapings of literature provide a valuable resource for readers, writers, philosophers, and everyday people to imagine and confront the ultimate questions of life? Do the human activities of storytelling and complex moral decision-making have a deep connection? What are the moral responsibilities of the artist, critic, and reader? What can religious perspectives—from Catholic to Protestant to Mormon—contribute to literary criticism? Thirty well known contributors reflect on these questions, including iterary theorists Marshall Gregory, James (...)
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  46.  78
    Social Trinitarianism Unscathed.Stephen T. Davis & Eric T. Yang - 2017 - Journal of Analytic Theology 5:220-229.
    Social Trinitarianism is a family of views that bear some resemblance to each other in a way that distinguishes them from other Trinitarian accounts. In this paper, we address recent objections by Carl Mosser against ST, objections which have not received much attention by defenders of ST. Mosser claims that proponents of ST offer a narrative that is historically inaccurate, employs concepts of personhood and perichoresis that are incompatible, upholds dubious hermeneutical assumptions, and is unable to preclude Mormon theology (...)
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  47. Capitalmud, or Akyn's Song about the Nibelungs, paradigms and simulacra.Valentin Grinko - manuscript
    ...If, in some places, backward science determines the remaining period by the lack of optimism only by the number 123456789, then our progressive science expands it to 987654321, which is eight times more advanced than theirs. However, due to the inherent caution of scientists, both sides do not specify the measuring unit of reference — year, day, hour or minute are meant. Leonid Leonov. Collected Op. in ten volumes. Volume ten. M.: IHL, 1984, p.583. -/- The modern men being as (...)
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  48. Protestant Christian Supremacy and Status Inequality.Jon Mahoney - 2022 - Radical Philosophy Review 25 (1):55–82.
    In the United States, Protestant Christian identity is the dominant religious identity. Protestant Christian identity confers status privileges, yet also creates objectionable status inequalities. Historical and contemporary evidence includes the unfair treatment of Mormons, Native Americans, Muslims, and other religious minorities. Protestant Christian supremacy also plays a significant role in bolstering anti LGBTQ prejudice, xenophobia, and white supremacy. Ways that Protestant Christian identity correlates with objectionable status inequalities are often neglected in contemporary political philosophy. This paper aims to make a (...)
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  49.  27
    Religion, classification struggles, and the state’s exercise of symbolic power.Sadia Saeed - 2021 - Theory and Society 50 (2):255-281.
    The capacity to classify social groups legally is a central characteristic of modern states. Social groups, however, often resist the classificatory schemas of the state. This raises the following question: how do modern states exercise symbolic power in social fields beset by acute classification struggles? While existing scholarship has demonstrated that states exercise symbolic power, there has not been a concomitant effort to systematize and theorize the various strategies through which they do so. This article addresses this lacuna through examining (...)
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  50.  59
    Silence and Absence: Feminist Philosophical Implications of Mormonism’s Heavenly Mother.Taylor G. Petrey - 2020 - Sophia 59 (1):57-68.
    The Church of Jesus Christ of Latter-day Saints affirms the existence of a divine woman, a Heavenly Mother as a companion to a Heavenly Father. Feminist philosophers of religion have argued for the importance of a divine feminine as a challenge to patriarchal religion, yet the Heavenly Mother tradition has not created an egalitarian religion in Mormonism. Mormon feminists have charged that relative silence about this teaching is a primary cause of this discrepancy. This paper explores the performative dynamics (...)
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