Griffin, Brenton. “‘Neutral in Matters of Party Politics’?: The Uneasy Place of The Mormon Church within Commonwealth Politics.” The Journal of Imperial and Commonwealth History(2025): 1-15.

This current debate historicises and scrutinises the claim of the Church of Jesus Christ of Latter-day Saints, more commonly known as the Mormon Church, in regards to its stance of ‘political neutrality’, particularly in relation to the Commonwealth. Over the last several decades, the Church has pronounced itself as politically neutral, though scholars have critiqued this in regard to its actions within the United States. Where this debate diverges from current scholarship, however, is to explore how the Mormon Church has emerged within Commonwealth politics. Though this article will mostly discuss the election of Latter-day Saint politicians in nations such as the United Kingdom, Canada, Aotearoa/New Zealand, and Australia, it will also show where the Church as an institution seeks to wield influence. As will be argued, though the Church may articulate a stance of political neutrality, the line between this claim and reality is much more difficult to discern.

Trzebiatowska, Marta, and Steve Bruce. “Religious Communities.” In Sexual Abuse in Religion, pp. 187-214. Cham: Springer Nature Switzerland, 2025.

Almost all religions experience waves of enthusiasm and torpor. Periodically small group of enthusiasts—offended by the majority’s inattention to God—try to reform or revive a society’s religious culture. Some, such as the Protestant Reformers of the sixteenth century, do transform the wider society. Most recognise the unequal struggle and retreat into a righteous enclave: a separate sub-society in which the true faith can be cultivated and preserved free from contamination. This chapter describes the sexual deviance found in a number of ‘intentional communities’: so-called because, unlike such natural communities as hamlets, villages, and neighbourhoods, they are created by volunteers for a specific purpose. The first two examples come from the nineteenth century: the Oneida community in rural New York state and the Abode of Love in Spraxton in the English west country. The late twentieth-century examples are the Children of God communes in various countries, the Bergholz Amish community in eastern Ohio, Gloriavale in New Zealand, two tiny Australian examples, and US polygamous Mormon communities.

Compton, Todd. “Manifestos and Ambiguity: Joseph Hyrum Grant and Plural Marriage.” Journal of Mormon Polygamy 1, no. 1 (2025): 117-136.

GPT-created Abstract

This article examines the complex, often contradictory world of post-Manifesto plural marriage in the Church of Jesus Christ of Latter-day Saints through the life of Joseph Hyrum Grant—stake president, half-brother of Heber J. Grant, and participant in a plural marriage performed after the 1890 Manifesto. Using temple records, family traditions, contemporary letters, and apostolic investigations, the study shows how Grant’s 1892 marriage to Louisa Winegar Coltrin illuminates the ambiguity that persisted between public denunciations of polygamy and private authorizations granted by high Church leaders. The article also follows Grant into the post-Second Manifesto period, where his association with Patriarch Judson Tolman and the Lyman Committee investigations reveals the shifting boundaries between authorized and unauthorized plural marriages. Through this case study, the article highlights how evolving Church discipline, changing apostolic leadership, and mixed institutional messaging created a prolonged period in which plural marriage was simultaneously denounced, permitted, concealed, and contested. The narrative contributes to a clearer understanding of the transitional decades in which Mormonism moved—unevenly and painfully—from a polygamous past toward a public commitment to monogamy.

Kraus, Spencer. “A Closer Look at Transliterations in Divine Translations.” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 63, no. 1 (2025): 10.

The Book of Mormon contains many words left untranslated by Joseph Smith, such as cureloms, cumoms, senine, and ziff. While some might wonder why these words are left untranslated, a closer examination of the kinds of words that are simply transliterated as well as the frequency at which these phenomena occur provide evidence that Joseph Smith actually had an ancient record that he was translating into English. In this paper, I examine why some words have been transliterated in historical translations of the Bible or other ancient texts and compare these explanations to the Book of Mormon. In the end, I show that the Book of Mormon consistently transliterates the same types of words typically left untranslated in other works in ways that would have been unknown to Joseph Smith.

Bradley, Don (2025) “Ring in the Christ that Is to Be: Fulfilling the Pattern of His Life,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 63, Article 16.

The story of Christ, and of Christmas, is the story of Christ “the Lord God Omnipotent” incarnating in “a tabernacle of clay” (Mosiah 3:5). Christ took upon himself flesh so that he might also take upon himself burdens that he did not naturally have to bear—our burdens—in order to relieve us of those burdens. Christ, according to the scriptures, voluntarily “takes upon him” our pains, our sicknesses, death, our infirmities, and our sins (Alma 7:7–13). Unlike Christ, ordinary human beings do not “take upon them death” and bodily infirmity, but are, like king Benjamin, “subject to” them (Mosiah 2:11). In voluntarily taking upon himself our burdens, Christ brought redemption to us, and provided a pattern for us to live by. When we choose to bear burdens that we do not by nature or by necessity have to bear, we emulate him. Paul referred to following this pattern as living by “the law of Christ” (Galatians 6:2), and, as Alma’s teachings at the Waters of Mormon indicate, we covenant at baptism that we will live this pattern with one another—to “bear one another’s burdens, that they may be light” (Mosiah 18:8–10). In so doing, we live as part of the body of Christ, measurably living out and incarnating our heavenly King in this world.

Ellis, Godfrey J. (2025) “What Happened to Nephi at the Camp of the Broken Bow? A Book of Mormon Mystery,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 63, Article 13.

Nephi started as the youngest son of Lehi and Sariah and ended up as the king or king-like leader of the Nephite nation. While he, in some sense, obviously grew into the role over time, there was likely some key time or event when the transition from the leadership guidance of the prophet Lehi transferred to the restrained leadership guidance of his son, Nephi. A low-key leadership style was necessitated by the absolute imperative that the group be held together. This article briefly discusses four possible time frames for that transition but favors the idea that it happened in an area often called “the Camp of the Broken Bow.” This choice is based on (1) the symbolic meaning of Nephi breaking his bow, (2) the importance of Lehi murmuring “against his God,” (3) Nephi’s ascension to the “top of a mountain,” and (4) the subsequent near disappearance of Lehi from the narrative. These four critical events all occurred at the Camp of the Broken Bow. Evidence appears to suggest that it may have been at that time that there was a replacement of Lehi’s tenure, not as a prophet, but as the recognized leader of the expedition.

Hales, Brian C. (2025) “What Can Artificial Intelligence Tell Us About the Literary Skills Needed to Dictate a Text Like the Book of Mormon?,”Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 63, Article 14.

The first oral draft of the Book of Mormon dictated by Joseph Smith reflected remarkable literary refinement and complexity. Such observations demonstrate that he exhibited highly developed composition and oratory skills. To date, no scholar has attempted to describe the specific skills Joseph manifested while dictating. This essay addresses whether Artificial Intelligence (AI) could generate an accurate list of the skills necessary. It begins by identifying and informally testing eleven chatbots to see if they can accurately predict the skills needed to perform a task. Seeing success, they are next asked a long question about the skills needed to dictate a book like the Book of Mormon. Fifteen skills are common in the responses from the eleven chatbots, which are compiled into a list. The list is then validated by appealing to experts in the field of literary composition. Next, his documentable 1829 skills are cross-referenced to the list. The historical reality is that none of Joseph’s personal acquaintances describe him as accomplished with the skills that AI calculated would be needed. This AI “fail” deserves additional investigation. If eyewitnesses accurately reported he lacked the predicted skills, what skills did AI miss and what skills enabled him to dictate the Book of Mormon?

Gee, John (2025) “Verbal Punctuation in the Book of Mormon III—Behold,”Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 63, Article 7.

As an ancient book, the Book of Mormon employed verbal punctuation rather than typographical punctuation. An example of this verbal punctuation is the word behold, which is used in the Book of Mormon to point things out, to highlight unexpected effects of situations, and to modify a previously expressed proposition. This corresponds to ancient Hebrew usage. Joseph Smith’s usage from the time the Book of Mormon was produced, however, differs in both its frequency and how it was used, even when Joseph Smith was consciously trying to imitate the Book of Mormon.

Wirth, Diane E. “Birth and Rebirth: The Fish in Mesoamerican Art and Its Implication on Stela 5, Izapa, Chiapas, Mexico.” Interpreter: A Journal of Latter-day Saint Faith and Scholarship63, no. 1 (2025): 4.

A revealing analysis of fish iconography in Mesoamerica, in relation to the ancestral couple on Stela 5, Izapa, Chiapas, Mexico, holds an unforeseen element that may reveal a key to the Tree of Life referred to in the Book of Mormon. This key is supported by Mesoamerican, Hebrew, and Egyptian traditions.

Hudson, Noel (2025) “The Seed of the Serpent and the Seed of the Woman in the Standard Works,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 63, Article 3.

The curse of the serpent in Genesis 3:15 is presented as an archetype for the battle between good and evil. An ancient Hebrew literary form that ties together multiple stories through a common set of images, situations, repeated words, and phrases, is termed a leitmotif. A biblical leitmotif based on the curse of the serpent in Genesis 3 and the curse of Cain in Genesis 4 is found throughout both the Old and New Testaments and is referred to as the seed of the serpent leitmotif. Hebrew prophets, early Christians, and protestant reformers all found the seed of the serpent leitmotif to be a compelling theme containing prophecies about the coming of the Messiah and the ultimate destruction of the wicked. Writers in the Book of Mormon and other Restoration scriptures appear to have used the same seed of the serpent leitmotif to clearly identify the protagonist of a given story as the true seed of the woman and to brand the antagonist of the story as the seed of the serpent. The paper begins with a discussion of the leitmotif in Genesis. It then extends to the rest of the Bible, using the story of Abimelech as an archetype. Following this foundation, it then shows how the leitmotif occurs in a variety of sermons and stories throughout the standard works and, in particular, the Book of Mormon. The paper concludes with a discussion of the explanatory power of this literary device for the understanding and edification of modern-day readers.

Spendlove, Loren (2025) “Jeremiah “the Prophet”,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 64, Article 16.

This article, which focuses on the role of Jeremiah as a prophet, is based on a study of the Hebrew Bible and the Greek Septuagint. It also analyzes references to Jeremiah in the Book of Mormon and connects those references to current scholarly research on the book of Jeremiah. Consistent with the general consensus among biblical scholars today, as well as Nephi1’s own references to Jeremiah in the Book of Mormon, the author proposes that even though Jeremiah embodied the office of a prophet, he was not recognized as being “among the prophets” during his lifetime. This is a subtle yet significant difference. If this view is correct, it would further substantiate the alignment between the Book of Mormon and contemporary scholarly perspectives on the historical reception of Jeremiah’s identity as a prophet in antiquity.

Lindsay, Jeff (2025) “The Lamb of God: A Note on the Significance of Meir Bar-Ilan’s Paper for Latter-day Saints,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 64, Article 6.

Dr. Meir Bar-Ilan’s paper, “The Heavenly Lamb, Sacrifices on the Heavenly Altar, and the Song of the Lamb,” appearing concurrently in Interpreter, is a welcome contribution from a noted Jewish scholar. Bar-Ilan has called the world’s attention to a remarkable Hebrew manuscript with origins in antiquity, Words of Gad the Seer. Those interested in the relationship between Jewish texts and Latter-day Saint scriptures may also wish to compare the findings in Bar-Ilan’s paper with treatments of the Lamb of God in the Book of Mormon and the Book of Moses.

Stenson, Matthew Scott (2025) ““When Ye Shall Rend That Veil of Unbelief”: A Typological Reading of Ether 3 and 4,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 64, Article 5.

In the book of Ether, the prophet Moroni “Christianizes” the Jaredite story, inserting extensive Christian elements into an original text that predates the house of Israel, the Nephite nation, and the Christian era. In this paper, a typological and intertextual method is used to show how Moroni uses the words of Christ in Ether 3 and 4 to exhort his Gentile readers to embrace the Nephite record when it is manifest to them that they might receive even greater things (divine truths). Specifically, Moroni uses the brief account of the brother of Jared atop Mount Shelem to illustrate how Gentiles may “rend the veil of unbelief” and gain perfect knowledge of all things ever revealed. As the Lord revealed his finger to the brother of Jared, so also the Book of Mormon, itself a portion of the word of the Lord, will come forth to try their faith. Those Gentiles who believe and come to know with perfectness of its truthfulness are positioned to lay hold of even greater things than these through Christ. The value of this reading is to clarify Moroni’s effort to adapt the early Jaredite history to a later event—the coming forth of the Book of Mormon and its implications.

Hudson, Noel (2025) “The Bands of Death, the Chains of Hell, and the Seed Motif,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 64, Article 21.

This article continues a discussion of the imagery, words, and phrases that make up a specific leitmotif, called the seed motif. Two instances of the seed motif found in Alma are discussed as a seemingly intentional diptych in which one narrative reflects the other, but in the negative. Five specific examples from the motif are examined in greater detail, with a look at their origin and usage throughout the record. The narrative of Abinadi is presented as a unique iteration of the seed motif wherein the concept of the bands of death is introduced. The paper concludes by discussing the relationship between authorship of the Book of Mormon, the seed motif, and the metaphor of the bands of death and the chains of hell.

Squire, Derek (2025) “The Literary Structure of Alma 23–27,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 64, Article 3.
Available at: https://scholarsarchive.byu.edu/interpreter/vol64/iss1/3

This article presents a macro-chiasm for Alma 23:16 through Alma 27:30 that covers the account of the people of Anti-Nephi-Lehi from the time they first take upon themselves that name to the time they relocate to the Nephite land of Jershon and are subsequently called the people of Ammon. The central element of this chiasm highlights the martyrdom of some Lamanite believers in the wilderness by the hand of the seed of Amulon in fulfillment of Abinadi’s prophecy in Mosiah 17:15. The meaning behind this puzzling prophecy may be illuminated by analyzing the structure of this macro-chiasm. It underscores the role Alma 26 plays as a strategic interruption in the narrative, much like how Alma 36–42 disrupts the story of the Zoramites. Events within the account of the people of Anti-Nephi-Lehi were carefully crafted by Mormon and purposefully placed within the narrative to form a memorable foundation story justifying the acceptance and integration of the people of Ammon into Nephite society both religiously and politically. The same criteria previously used to measure the strength of a proposed chiasm are employed here.

Bradshaw, Jeffrey M. “The Covenant Path of the Ancient Temple in 2 Nephi 31: 19–20.” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 64, no. 1 (2025): 13.

In this article, I discuss how the ancient analogue to what President Nelson has called “the covenant path” might be seen in the Book of Mormon and elsewhere in scripture not so much as a journey of covenant-keeping that takes us to the temple but as a journey that takes us through the temple. Throughout the Book of Mormon, observant readers will find not only the general outline of the doctrine of Christ but also corresponding details about the covenant path as represented in temple layout and furnishings. Nowhere is this truth better illustrated than in 2 Nephi 31:19–20 where Nephi summarizes the sequence of priesthood ordinances that prepare disciples to enter God’s presence. In doing so, he masterfully weaves in related imagery—guiding readers on an end-to-end tour of the temple while reminding them of the three cardinal virtues of faith, hope, and charity. The doctrinal richness of these two verses is a compelling demonstration of the value of President Nelson’s encouragement to study the biblical context of modern temples as a source of enlightenment about the meaning of the ordinances. This essay also suggests that the foundational elements of Latter-day Saint temple rites are ancient and were given to Joseph Smith very early in his ministry as he translated the Book of Mormon. It is hoped that a closer look at the beautiful imagery in 2 Nephi 31 will provide profitable reflection for readers.

Allen, G. E. K., Vogeler, H. A., & Zhang-Duke, V. (2025). Examining the impact of racial discrimination on psychological distress and the mediation of forgiveness and self-esteem among latter-day saint Pacific Islander men in the United States. Journal of Counseling Psychology. Advance online publication. 

There is a dearth of psychological research on the effects of racial discrimination on the mental health of Pacific Islander (PI) individuals in the United States in general, but more specially among Pacific Islander men. The objective of this study was to examine the intersections of racial discrimination, depression, anxiety, stress, anger, forgiveness, and self-esteem in a sample of 249 Latter-day Saint Pacific Islander men in the United States through an online Qualtrics survey. Specifically, this study also sought to examine the effects of racial discrimination and the indirect effects of forgiveness and self-esteem on anger and depression, anxiety, and stress among this Pacific Islander group. Elevated experiences of racial discrimination were linked to increased levels of anger and negative psychological outcomes, including depression, anxiety, and stress. Furthermore, experiences of racial discrimination were inversely correlated with forgiveness and self-esteem. Forgiveness and self-esteem partially mediated the relationship between racial discrimination and mental health outcomes, including anger, depression, anxiety, and stress. Implications are provided regarding psychological impacts of racial discrimination among Pacific Islander men in the United States. (PsycInfo Database Record (c) 2025 APA, all rights reserved)

Alayan, Alexandra J., Kevin S. Masters, Christina L. Rush, Kaitlyn M. Vagnini, and Mackenzie M. Peckham. “Life meaning, God’s grace, and the COVID-19 pandemic: Reflections among Latter-day Saints.” Archive for the Psychology of Religion (2025):

This qualitative study sought to identify and describe themes related to how the Latter-day Saint community coped with the COVID-19 pandemic with particular emphasis on divine grace and meaning/purpose (M/P). It illuminates ways in which an understudied religious community accessed their faith beliefs to make sense of an unparalleled (in modern times) worldwide COVID-19 pandemic. Applying a hybrid deductive-inductive approach to qualitative thematic analysis and a limited grounded theory framework, researchers conducted, transcribed, and coded semi-structured interviews with members of the Latter-day Saint community. Several themes emerged from the data including (1) faith, religion, and religious beliefs during challenges and hardships, including relying on one’s faith to get through challenges, the focus of grace and blessings through trials, and the belief in God bringing peace; (2) role of God and God’s plan during the COVID-19 pandemic; (3) benefits of the COVID-19 pandemic and opportunities related to the COVID-19 pandemic; (4) religious/spiritual practices during the COVID-19 pandemic; and (5) global characteristics of the COVID-19 pandemic. Unique themes appeared related to God’s grace and M/P that are discussed in further detail. Overall, participants framed their responses in ways that portrayed the COVID-19 pandemic as an opportunity to practice faith and experience growth. Participants’ foundational beliefs of a loving, omnipotent God were not challenged by the COVID-19 pandemic. Rather, the COVID-19 pandemic was viewed as a method God uses to teach lessons and increase faith. Unique cultural components related to the Latter-day Saint community are discussed.

Haralson, David, Chelsea Johnson, Jeff Bennion, and Orion Maxfield. “Parental Grief and Loss After Gender Transition: Navigating Ambiguous and Disenfranchised Loss in Latter-day Saint Families.” Issues in Religion and Psychotherapy 42, no. 1 (2025): 6.

Parents of transgender or gender nonconforming children sometimes experience profound grief and loss, particularly within religious communities that hold specific doctrines regarding gender. This article examines the unique challenges faced by parents in The Church of Jesus Christ of Latter-day Saints (LDS Church) when a child undergoes gender transition. By exploring the concepts of ambiguous loss and disenfranchised grief, we aim to provide a framework for understanding these parents’ emotional experiences. The intersection of LDS doctrines and policies on gender with contemporary gender theories creates complex emotional environments for families to navigate. We present the Integrity and Investment Model as a therapeutic approach to support parents in processing their grief while maintaining authenticity and fostering connection with their children. Through expanded discussions and illustrative case studies, this article offers insights and interventions for mental health professionals assisting LDS families navigating these sensitive issues.

Olsen, Daniel H. “Salt Lake City, Utah: Exploring its status as a Holy City.” In Sacred Heritage and Pilgrimages in Cities, pp. 285-306. Cham: Springer Nature Switzerland, 2025.

North America is often not considered a region filled with a rich religious landscape. While a growing literature highlights North America’s unique religious landscape, this chapter explores Salt Lake City, Utah, as a holy city in the same vein as Jerusalem, Mecca, Varanasi, the Vatican, Lourdes, and Kyoto. Salt Lake City was established in 1847 by leaders of The Church of Jesus Christ of Latter-day Saints and patterned after the Plat of Zion plan outlined by its founder, Joseph Smith Jr., which focussed on creating a City of Zion on the North American continent. Salt Lake City’s religious foundations, reputation as the axis mundi or the headquarters of the Church, and role as a pilgrimage and religious tourism destination for millions of people make the city akin to other holy cities.

Peterson, Daniel C. (2025) “Prepping for the Last Battle,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 63, Article 2.
Available at: https://scholarsarchive.byu.edu/interpreter/vol63/iss1/2

Intellectually acute, deeply learned, brilliantly imaginative, yet popular and easily accessible, C. S. Lewis was arguably the greatest Christian apologist of at least the past century. I believe that Latter-day Saints can benefit greatly from reading him and re-reading him and that those who are unfamiliar with his writing have an enviable treat awaiting them. I’m also convinced, by my own experience, that those who return to his work after having read some of it once, long ago, will find his books at least as good as they seemed on first acquaintance. In fact, they may even find, as I did, that they’re even better than they had realized. This essay is a shameless plug for a great and greatly admired writer.

Gilmore, Karen J., and Joseph Chamberlain. “Helping Clients Grieve the Loss of Their” Happily Ever After”.” Issues in Religion and Psychotherapy 42, no. 1 (2025): 5.

ABSTRACT

Helping Clients Grieve the Loss of Their “Happily Ever After”

One of the most prominent attacks on marriage comes in the form of pornography and sex addiction. In this article I will explore what pornography and sex addiction is, why it can be highly addictive, how pornography and sex addiction can impact the marriage and lead to betrayal trauma, and how to understand the losses that can come from this type of trauma as well as the ensuing grief which may accompany this process. Additionally, I will identify ways to understand how grief presents in betrayal trauma, how to navigate grief as a process of healing and explore how to rebuild trust in oneself, God, and others as part of the healing process.

The demand for therapists who understand betrayal trauma and can assist their clients through the process is increasing. By integrating knowledge from leading experts in the field of pornography and sexual addiction, gospel principals from the Church of Jesus Christ of Latter-day Saints, along with over 12 years of personal experience assisting clients to recognize what their symptoms stem from, validate their emotions and experiences and learn tools to heal and become more resilient, I offer practical solutions for navigating the grief process and recognizing they are not alone in this process and there is hope after betrayal.

Smoot, Stephen O. (2025) “Joseph Smith Jr. as a Translator: The Book of Abraham as a Case Study,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 64, Article 19.

This paper examines Joseph Smith’s approach to translation, using the Book of Abraham as a case study to explore the interplay between divine revelation and human participation in scriptural production. While the Book of Abraham incorporates both ancient and modern elements, its unique synthesis resists simple categorization as either an unblemished Abrahamic autograph or a purely nineteenth-century pseudepigraphon. Drawing on historical evidence and textual analysis, this paper aims to illuminate Joseph Smith’s role as both translator and revelator, offering insights into how Latter-day Saints might understand the complex process of producing sacred texts.

Bowen, Matthew L. (2025) ““Get Thou Up into the Temple”: Receiving Revelation and Becoming Holy in the House of the Lord,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship: Vol. 64, Article 2.

Psalms 15:1–5, 24:2–3, and 48:1 [MT 2], as temple hymns of the Jerusalem Temple, are consistent with other texts such as Isaiah 2:2–3 and Genesis 22:14, which envision the holy temple as the “mountain of the Lord” into which one must ritually ascend. The examples of Moses, Nephi, Jacob, and others who ascended into this “mountain” demonstrate that this ascent facilitates the reception of divine revelation necessary in our mortal journey to become holy through the Atonement of Jesus Christ. This sacred ascent is necessary for our eventual, individual, and collective “perfection” in Christ, and it is one that he himself consistently made. Recently, President Russell M. Nelson and other Church leaders have emphasized the wealth of spiritual blessings that result from increased, meaningful service in the temple. If we, as Latter-day Saints, will more frequently and diligently ascend and worship in the temple, we will receive the personal revelation, instruction, and divine correction that we need to help us more fully come unto Christ. He will also console us there, endow us with the strength to endure, and make us more holy.

Skidmore, Samuel J., Lee Pradell, Hector L. Gonzalez, and G. Tyler Lefevor. “Religiousness and Depression Among Transgender and Genderqueer Latter?Day Saints.” Sexuality, Gender & Policy 8, no. 4 (2025): e70030.

The present study is the first known study to assess the effects of religiousness on depression among trans and genderqueer (TGQ) individuals raised as members of the Church of Jesus Christ of Latter-Day Saints. A sample of 118 Latter-Day Saint (LDS) TGQ participants was compared to 263 LDS cisgender participants. Although LDS TGQ participants were less religious overall, they experienced more interpersonal religious struggles (facing conflicts, judgment, or rejection from religious people) than LDS cisgender people. Additionally, negative religious coping (questioning beliefs or believing one is being punished due to sinful behavior) and interpersonal religious struggles were positively related to depression for all participants—though this relationship was strongest among cisgender participants—whereas positive religious coping was negatively related to depression. The present study provides a foundation for understanding how religion affects the mental and emotional wellbeing of TGQ people raised LDS.

Polhill, Sarah E., Sara K. Hansen Smith, Elijah C. Baughan, Kiana Bunnell, Benson Bunker, Daniela Garcia-Prada, Michael A. Ferguson et al. “Self-Compassion, Maladaptive Perfectionism, and Scrupulosity Among Members of the Church of Jesus Christ of Latter-day Saints in the USA.” Journal of Religion and Health (2025): 1-14.

Scrupulosity, a pattern of religious and moral obsessions, impacts the religious experience and well-being of members of the Church of Jesus Christ of Latter-day Saints (LDS). Maladaptive perfectionism, a pattern of pathologically high personal standards and perceived personal failure, is associated with increased scrupulosity among LDS individuals. Self-compassion has been identified as a potential protective factor in the relation between maladaptive perfectionism and a range of psychopathology-relevant outcomes, including among religious populations. However, little is directly known about the role of self-compassion in the relation between maladaptive perfectionism and scrupulosity. The present study examines relationships among scrupulosity, perfectionism, and self-compassion among members of the Church of Jesus Christ of Latter-day Saints (LDS). We examined indirect associations between maladaptive perfectionism and scrupulosity through self-compassion in a discovery sample (N?=?378) and a replication sample (N?=?542) of LDS university students in the USA. Consistent with hypotheses, self-compassion negatively correlated with both scrupulosity and maladaptive perfectionism in both samples. Findings showed a direct association between maladaptive perfectionism and scrupulosity and an indirect association via self-compassion in both samples. As hypothesized, self-compassion may temper the relationship between maladaptive perfectionism and scrupulosity. These findings suggest that it may be beneficial to test self-compassion interventions in the treatment of scrupulosity in LDS individuals, including further research of tailored treatments for this population.