Looking back to the nineteenth century, how committed were Latter-day Saints of their day to women’s rights? LDS President Joseph F. Smith was particularly critical of women who “glory in their enthralled condition and who caress and fondle the very chains and manacles which fetter and enslave them!” The masthead of the church’s female Relief Society periodical,
Woman’s Exponent, proudly proclaimed “The Rights of the Women of Zion and the Rights of Women of All Nations!” In leading the LDS sisterhood, Wells said she gleaned inspiration from The Revolution,published by Elizabeth Cady Stanton.
Fast-forward a century to 1972 and passage of the Equal Rights Amendment (ERA) by the United States Congress. Within a few years, the LDS Church, allied with Phyllis Schlafly, joined a coalition of the Religious Right and embarked on a campaign against ratification. This was a mostly grassroots campaign waged by thousands of men and women who believed they were engaged in a moral war and that the enemy was feminism itself.
Conjuring up images of unisex bathrooms, homosexuality, the dangers of women in the military, and the divine calling of stay-at-home motherhood—none of which were directly related to equal rights—the LDS campaign began in Utah at church headquarters but importantly was fought across the country in states that had not yet ratified the proposed amendment. In contrast to the enthusiastic partnership of Mormon women and suffragists of an earlier era, fourteen thousand women, the majority of them obedient, determined LDS foot soldiers responding to a call from their Relief Society leaders, attended the 1977 Utah International Women’s Year Conference in Salt Lake City. Their intent was to commandeer the proceedings if necessary to defeat the pro-ERA agenda of the National Commission on the International Women’s Year. Ironically, the conference organizers were mostly LDS women, who were nevertheless branded by their sisters as feminists.
In practice, the church risked much by standing up political action committees around the country and waging a seemingly all-or-nothing campaign. Its strategists, beginning with the dean of the church’s law school at BYU, feared the worst—some going so far as to suggest that the ERA might seriously compromise the church’s legal status and sovereignty of its all-male priesthood. In the wake of such horrors, a take-no-prisoners war of rhetoric and leafleteering raged across the country. In the end, the church exerted a significant, perhaps decisive, impact on the ERA’’s unexpected defeat.
Arranged as a twenty-four week retreat in four phases, this edition is a guide to The Spiritual Exercises of St. Ignatius Loyola. It incorporates "centering" exercises of awareness patterned on Eastern or Buddhist meditation practices and devotional exercises similar to or drawn from those found in Sadhana, by the late Anthony de Mello, SJ. Poems and prayers by Rainer Maria Rilke, Rabindranath Tagore, T.S. Eliot, Ezra Pound, Edith Sitwell, and others are also included, as well as materials from Teilhard de Chardin's Divine Milieu.
A hundred years ago Catholic believers young and old, rich and poor, would fill churches on holy days, drawn together in prayer and in the conviction that they, the laypeople, needed the clergy and patron saints to mediate between them and their God. Today a Catholic believer in America is as likely as not to find God for herself.
This book traces dramatic changes in the practice of faith among American Catholics through evolving ideas about prayer. Where so many have seen the movement of American Catholics away from traditional devotional practices as a symptom of encroaching secularism, author James P. McCartin shows how the changing practice of prayer itself was the primary catalyst behind Catholics’ growing sense of spiritual independence.
Prayers of the Faithful reveals how, over the decades, Catholics’ ways of praying underwent a significant shift alongside the larger transformations of American society and culture. The book documents the novel ways of praying that transcended the formal rites of earlier generations. Whether “praying in tongues” or working on behalf of social justice or participating in public protests as outpourings of prayer, lay Catholics consistently expanded their notions of praying. And in doing so, McCartin suggests, they reshaped and redefined American Catholicism. By examining the spiritual life of prayer over the twentieth century, this book thus opens up new ways of understanding Catholics, their church, and their place in American life.
Michael Hubbard MacKay traces the Church of Jesus Christ of Latter-day Saints' claim to religious authority and sets it within the context of its times. Delving into the evolution of the concept of prophetic authority, MacKay shows how the Church emerged as a hierarchical democracy with power diffused among leaders Smith chose. At the same time, Smith's settled place atop the hierarchy granted him an authority that spared early Mormonism the internal conflict that doomed other religious movements. Though Smith faced challenges from other leaders, the nascent Church repeatedly turned to him to decide civic plans and define the order of both the cosmos and the priesthood.
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