Mormon Semitism and Anti-Semitism
This paper investigates the relation between the attitudes of Mormons toward modern Jews and the belief in the unique Mormon doctrine of “Semitic identification,” which holds that Mormons and Jews literally have the same ethnic origin. The study is based upon a purposive sample of 250 Mormons in the...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
1968
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| In: |
Sociological analysis
Year: 1968, Volume: 29, Issue: 1, Pages: 11-27 |
| Online Access: |
Volltext (JSTOR) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a This paper investigates the relation between the attitudes of Mormons toward modern Jews and the belief in the unique Mormon doctrine of “Semitic identification,” which holds that Mormons and Jews literally have the same ethnic origin. The study is based upon a purposive sample of 250 Mormons in the San Francisco Bay Area, who are compared to a larger sample of Catholics and Protestants in the same area, studied by Charles Y. Glock and Rodney Stark in their recent book, Christian Beliefs and Anti-Semitism. The Mormon study used a questionnaire and a theoretical model which were very similar to those of Glock and Stark.The results of the study showed Mormons less likely than any of the other denominations to hold secular anti-Jewish notions, such as that Jews cheat in business or are disloyal and unpatriotic. While Mormons did tend to believe in certain negative religious ideas about Jews (such as that God was punishing them for their unfaithfulness), these ideas were “neutralized” by a simultaneous belief in the doctrine of “Semitic identification,” and thus were not carried over in the form of negative secular ideas about Jews, as was the case with other denominations. Various sub-categories of Mormons in the sample were studied, with no resulting change in the basic finding, which would seem to have important generalizable implications for the secular functions of theological indoctrination. | ||
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