Mormonismus

Mormonismus est praevalens in motu Sanctorum Dierum Ultimorum Christianitatis Restorationisticae traditio religiosa, quam Iosephus Smith in Novo Eboraco occidentali annis 1820 condidit. Decenniis 1830 et 1840, Mormonismus se a Protestantismo traditionali distinxit. Mormonismus hodie fidem novam et non Protestantem a Smith doctam annis 1840 tenet. Ipso autem anno 1844 mortuo, plurimi Mormones Brigham Young in eius iter ad occidentem ad regionem quae Territorium Utense facta est assecuti sunt, se Ecclesiam Iesu Christi Sanctorum Dierum Ultimorum appellantes. Inter variationes quae huic ecclesiae non intersunt fundamentalismus Mormonicus est, qui ad usus et doctrinas sicut coniugium plurale sustinendas conatur^[1] (quod Ecclesia Sanctorum Dierum Ultimorum reliquit), et aliae parvae suorum iuris sectae liberae.^[2]

Vocabulum Mormon primum a Libro Mormonis derivatum est, textu sacro a Smith edito in lucem, quem dixit se convertisse a laminis aureis, divinitate adiuvante. Liber se describit annales Indorum Americanorum primorum et eorum commercii cum Deo Mormonico habiti. Primi assectatores Iosephi Smith, nominis illius libri causa, latius Mormones, eorumque fides Mormonismus appellabatur. Hoc vocabulum primum obtrectans habebatur,^[3] sed Mormones id sic non iam habent, quamquam alia vocabula, sicut Sanctus Dierum Ultimorum, plerumque praeponunt.^[4]

Mormonismus copiam fidum cum reliquo Sanctorum Dierum Ultimorum motu communicat, inter quas usus Bibliorum Sacrorum et aliae sacrae scripturae, sicut Libri Mormonis et Doctrina Conventaque. Etiam Pretiotissimam Margaritam accipit partem eius canonis scripturalis, et continenter docet matrimonium aeternum, progressionem aeternam, et polygamia (matrimonium plurale).^[5] Mormonismus Culturalis, modus vivendi ab institutionibus Mormonicis iutus, Mormones culturales comprehendit, qui se cum cultura, sed non semper cum theologia, putant.

Notae

Iosephus Smith et Olivarius Cowdery auctoritatem sacerdotii Mormonici a Ioanne Baptista accipiunt.

Puella octo annos nata in Cerro Punta Panamae baptizatur.

Canon scripturale Ecclesiae Sanctorum Dierum Ultimorum.

Mormones Iesum Christum habent primam personam eorum religionis.^[6]

↑ Pro disputatione de historia polygamiae Mormonicae, vide "Plural Marriage in The Church of Jesus Christ of Latter-day Saints", lds.org.
↑ Ecclesia Iesu Christi Sanctorum Dierum Ultimorum Reordinata, ex 2001 Communitas Christi appellata, secunda a maxima secta Mormonica, se Mormonicam non describit, sed potius theologiam Trinitarianam et Christianam restorationisticam accipit, seque habet Restorationisticam per doctrinam Sanctorum Dierum Ultimorum. Quod ad sectas Sanctorum Dierum Ultimorum sicut Communitas Christi attinet, AP Stylebook monet: "Vocabulum Mormon proprie ad alias ecclesias Sanctorum Dierum Ultimorum quae e fissura post mortem [Iosephi] Smith ortae sunt proprie non adhibetur" (Anglice "The term Mormon is not properly applied to the other Latter Day Saints churches that resulted from the split after [Joseph] Smith's death"). Style Guide – The Name of the Church, LDS Newsroom; nomen autem Mormon saepe adhibetur ad assectatores fundamentalismi Mormonici attingendos.
↑ Terms used in the LDS Restorationist movement ReligiousTolerance.org.
↑ M. Russell Ballard (October 2011), The Importance of a Name .
↑ Ecclesia Sanctorum Dierum Ultimorum usum matrimonii pluralis anno 1890 rite reliquit.
↑ "As the name of the church . . . suggests, Jesus Christ is the premier figure. Smith does not even play the role of the last and culminating prophet, as Muhammad does in Islam" (Bushman 2008:8); "What Mormons Believe About Jesus Christ". LDS Newsroom. In a 2011 Pew Survey a thousand Mormons were asked to volunteer the one word that best describes Mormons; the most common response from those surveyed was Christian or Christ-centered.

Bibliographia

Bloom, Harold. 1992. The American Religion: The Emergence of the Post-Christian Nation. Novi Eboraci: Simon & Schuster. ISBN 978-0-671-67997-2.
Brooke, John L. 1994. The Refiner's Fire: The Making of Mormon Cosmology, 1644–1844. Cantabrigiae: Cambridge University Press.
Bushman, Richard Lyman. 2008. Mormonism: A Very Short Introduction. Novi Eboraci: Oxford University Press. ISBN 978-0-19-531030-6.
Eliason, Eric Alden. 2001. Mormons and Mormonism: an introduction to an American world religion. University of Illinois Press.
McMurrin, Sterling M. 1965. The Theological Foundations of the Mormon Religion. Urbe Lacus Salsi: Signature Books. ISBN 1-56085-135-X.
Ostling, Richard, et Joan K. Ostling. 2007. Mormon America: The Power and the Promise. Novi Eboraci: HarperOne. ISBN 978-0-06-143295-8.
Remini, Robert V. 2002. Joseph Smith: A Penguin Life. Novi Eboraci: Penguin Group. ISBN 0-670-03083-X.
Rodney, Stark et Reid Larkin Neilson. 2005. The rise of Mormonism. Novi Eboraci: Columbia University Press. Google Books. ISBN 978-0-231-13634-1.
Shipps, Jan. 1985. Mormonism: The Story of a New Religious Tradition. Sicagi: University of Illinois Press. ISBN 0-252-01417-0.
Toscano, Margaret, et Paul Toscano. 1990. Strangers in Paradox: Explorations in Mormon Theology. Urbe Lacus Salsi: Signature Books. Signature Books Library,
White, O. Kendall, Jr. 1970. The Transformation of Mormon Theology. Dialogue: A Journal of Mormon Thought 5(2):9–24. PDF.
White, O. Kendall, Jr. 1987. Mormon Neo-Orthodoxy: A Crisis Theology. Urbe Lacus Salsi: Signature Books. Signature Books Library. ISBN 0-941214-52-4.
Widmer, Kurt. 2000. Mormonism and the Nature of God: A Theological Evolution, 1830–1915. Jefferson Carolinae Septentrionalis: McFarland

Bibliotheca addita

Beckwith, Francis J., Carl Mosser, et Paul Owen, eds. 2002. The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement. Grand Rapids Michiganiae: Zondervan. ISBN 0-310-23194-9.
Brooks, Melvin R. 1960. L.D.S. Reference Encyclopedia. Civitate Lacus Salsi: Bookcraft.
McConkie, Bruce R. 1979. Mormon Doctrine. Ed. 2a. Civitate Lacus Salsi: Bookcraft. ISBN 0-88494-446-8.
Nelson, Nels L. 1904. Scientific Aspects of Mormonism: or, Religion in Terms of Life. Sicagi: Press of Hillison & Etten Co.
Shields, Steven L. 1990. Divergent Paths of the Restoration: a History of the Latter Day Saint Movement. Ed. 4a., retractata et aucta. Angelopoliti: Restoration Research. ISBN 0-942284-00-3.

Nexus externi

Nexus ad proprios quarundam sectarum Mormonicarum situs

[1] Pro disputatione de historia polygamiae Mormonicae, vide "Plural Marriage in The Church of Jesus Christ of Latter-day Saints", lds.org.

[2] Ecclesia Iesu Christi Sanctorum Dierum Ultimorum Reordinata, ex 2001 Communitas Christi appellata, secunda a maxima secta Mormonica, se Mormonicam non describit, sed potius theologiam Trinitarianam et Christianam restorationisticam accipit, seque habet Restorationisticam per doctrinam Sanctorum Dierum Ultimorum. Quod ad sectas Sanctorum Dierum Ultimorum sicut Communitas Christi attinet, AP Stylebook monet: "Vocabulum Mormon proprie ad alias ecclesias Sanctorum Dierum Ultimorum quae e fissura post mortem [Iosephi] Smith ortae sunt proprie non adhibetur" (Anglice "The term Mormon is not properly applied to the other Latter Day Saints churches that resulted from the split after [Joseph] Smith's death"). Style Guide – The Name of the Church, LDS Newsroom; nomen autem Mormon saepe adhibetur ad assectatores fundamentalismi Mormonici attingendos.

[3] Terms used in the LDS Restorationist movement ReligiousTolerance.org.

[4] M. Russell Ballard (October 2011), The Importance of a Name .

[5] Ecclesia Sanctorum Dierum Ultimorum usum matrimonii pluralis anno 1890 rite reliquit.

[6] "As the name of the church . . . suggests, Jesus Christ is the premier figure. Smith does not even play the role of the last and culminating prophet, as Muhammad does in Islam" (Bushman 2008:8); "What Mormons Believe About Jesus Christ". LDS Newsroom. In a 2011 Pew Survey a thousand Mormons were asked to volunteer the one word that best describes Mormons; the most common response from those surveyed was Christian or Christ-centered.

[1]

[2]

[3]

[4]

[5]

[6]