
I usually don’t provide any additional commentary for these, but the Anderson et al., study below showing that Latter-day Saints didn’t receive the COVID vaccinations any more than average provides some support for my earlier conjecture that the President of the Church actually doesn’t have a lot of influence when it comes to member attitudes towards politicized topics.
Pinheiro da Silva Filho, Fernando. “Deconstructing Narratives: The New History of the Beginning of the Church in Brazil.” Journal of Mormon History 51, no. 4 (2025): 33-57.
No abstract.
Preston, Julia. “Weaving Gender: Men, Women, and the Mormon Home Manufacture Movement.” Journal of Mormon History 51, no. 4 (2025): 89-111.
No abstract.
Talbot, Bridger. “A History of Art in LDS Chapels.” Journal of Mormon History 51, no. 4 (2025): 112-152.
No abstract.
Clarkson, Corinne. “Gender Roles and Empowerment Goals: The LDS Women’s Experience in Brazil.” Journal of Mormon History 51, no. 4 (2025): 58-88.
No abstract.
Mascio, Leilani Naomi, and Ronald Smith. “A Content Analysis of Doubt: How Latter-day Saints Interact Online When One of Their Own Seeks Answers.” Midwest Social Sciences Journal 28, no. 1 (2025): 12.
This content analysis examines how members of the Church of Jesus Christ of Latter-day Saints (LDS) interact with doubting members in online forums, focusing on Facebook and Reddit. In an analysis of 1,115 comments from four public posts (August 2024–January 2025), six emergent themes were found: (1) normalizing doubt, (2) thought- terminating clichés, (3) bringing back to the fold, (4) hierarchical escalation, (5) attributing doubt to Satan, and (6) emotional reasoning. Findings reveal that LDS members overwhelmingly dominate these discussions, employing doctrinal language, personal narratives, and appeals to authority to reintegrate doubters. Notably, nonmember interference was rare, suggesting moderated or self-selected engagement. The study highlights how digital platforms serve as spaces for communal care during faith crises, though their reliance on doctrinal shortcuts may inadvertently marginalize intellectual doubt. Limitations include platform-specific dynamics and the absence of offline comparisons. This research contributes to scholarship on religious doubt, digital community-building, and the interplay of emotion and authority in online Mormon discourse.
Anderson, Cory, Shuai Zhou, and Guangqing Chi. “Religious Traditions Exhibit Heterogeneous Effects on Vaccination Uptake: A US County-Level Regression Analysis Supporting Tailored Health Outreach.” American Journal of Preventive Medicine (2025).
This book includes:
· a brief overview of the LDS religious tradition, its foundational scriptural texts, and its prophetic teaching authorities;
· a discussion of the moral visions and primary sources for ethical reflection and moral teaching in the tradition, including scripture, ecclesiastical authority, moral communities, family, personal experience, divine inspiration, and the moral wisdom of other cultures and traditions;
· an explanation of core ethical principles that differentiate LDS ethics and moral teaching, including covenantal responsibility, gift ethics, agency, virtues of moral character, and the moral community of “Zion”;
· short, lucid chapters that address various aspects of practical and applied ethics, such as the ethics of family and marriage, the ethics of work and the prosperity gospel, healing and medical ethics, civic responsibilities including ethical government, environmental ethics and climate change, the ethics of refugee assistance, and the ethics of non-violence and warfare.
Rackley, Eric D. “‘Reading the scriptures and stuff is a big thing’: sponsors of literacy in a faith-based learning environment.” Ethnography and Education (2025): 1-21.
Scholarship focused on sponsors of literacy examines how individuals support and shape readers’ experiences with texts. Contemporary youth religious literacies research examines young people’s faith-based meaning-making practices. This study puts these two scholarly communities into conversation to explore how six Latter-day Saint youth in the United States were taught to read sacred texts in a faith-based learning environment. Inductive qualitative analysis identified how Brother Jones, the youths’ religion teacher, acted as a sponsor of religious literacy by (a) creating opportunities and conditions for youth to engage with sacred texts, (b) providing youth with an interactional scripture-reading structure, and (c) facilitating youths’ affective experiences with sacred texts. As one of the first empirical investigations of its type, this ethnography advances the potentially profitable construct of sponsors of religious literacy and can improve literacy educators’ fluency in the language of religion and religious literacy from diverse spiritual perspectives.

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