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732 l NEWER RELIGIOUS MOVEMENTS so church representatives are now eligible for appointment to ATS committees or task forces. The most recent mission statement reads: “We proclaim Jesus Christ and promote communities of joy, hope, love and peace.” And because the church strives to meet the needs of the new millennium, the RLDS church, in its program Transformation 2000, testifies, in the words of current President W. Grant McMurray, “[W]e are called to a journey of transformation . . . dedicated to the pursuit of peace and reconciliation and healing of the spirit.” Though small in number and theologically inconspicuous , the Reorganized Church of Jesus Christ of Latter-Day Saints, recently renamed the Community of Christ, embarked in the twenty-first century on a global mission and identity marked by the promotion of peace and reconciliation that includes the ordination of women and the commitment to involve women and issues of gender equity at all levels of church life. SOURCES: Carol Anderson Anway, ed., Extending the Call: Testimonies of Ordained Women (1989). T. Barlow, ed., Living Saints Witness at Work (1976). Alma Blair, “RLDS Views of Polygamy,” The John Whitmer Historical Association Journal 5 (1985): 16–28. Lois Taylor Braby, “Beyond Equality . . . to Justice ,” in Restoration Studies III, ed. Maurice L. Draper (1986), 61–65. Richard Brown, ed., Theology: From Tradition to Task (1993). L. Madelon Brunson, Bonds of Sisterhood: A History of the RLDS Women’s Organization, 1842–1983 (1985). L. Madelon Brunson, “Stranger in a Strange Land: A Personal Response to the 1984 Document,” in Restoration Studies III, ed. Maurice L. Draper (1986), 108–115. Roy Cheville, They Made a Difference (1970). Don Compier, “The Faith of Emma Smith,” The John Whitmer Historical Association Journal 6 (1986): 64–72. Margaret Wilson Gibson, Emma Smith: The Elect Lady (1976). Imogene Goodyear, “The Legacy of Early Latter-day Saint Women: A Feminist Critique,” The John Whitmer Historical Association Journal 10 (1990): 21–23. Richard Howard, “The Changing RLDS Response to Mormon Polygamy ,” The John Whitmer Historical Association Journal 3 (1983): 14–28. Richard Howard, “What Sort of Priesthood for Women at Nauvoo?” The John Whitmer Historical Association Journal 13 (1993): 18–30. Frances Hartman Mulliken, First Ladies of the Restoration (1985). Linda King Newell, “Emma Hale Smith and the Polygamy Question,” The John Whitmer Historical Association Journal 4 (1984): 3–15. Linda King Newell and Valeen Tippetts Avery, Mormon Enigma: Emma Hale Smith, Prophet’s Wife, “Elect Lady,” Polygamy’s Foe, 1804–1879 (1984). Emma Phillips, Dedicated to Serve: Biographies of 31 Women of the Restoration (1970). Emma Phillips, 33 Women of the Restoration (1960). Velma Ruch, “To Magnify Our Calling: A Response to Section 156,” in Restoration Studies III, ed. Maurice L. Draper (1986), 97–107. Saints Herald 147. 7 (July 2000), foreword. Steven Shields, Divergent Paths of the Restoration (1990). Patricia Struble, “Mite to the Bishop: RLDS Women’s Financial Relationship to the Church,” The John Whitmer Historical Association Journal 6 (1986): 23–32. Alan Tyree, ed., Exploring the Faith: A Series of Studies in the Faith of the Church Prepared by a Committee on Basic Beliefs (1987). Emmeline B. Wells, “LDS Women of the Past: Personal Impression,” Women’s Exponent 36.7 (February 1908): 1. VODOU, SPIRITISM, AND SANTERÍA: HYBRIDITY AND IDENTITY IN CARIBBEAN RELIGIONS Carlos F. Cardoza-Orlandi VODOU, SPIRITISM, AND Santerı́a are religions of the diaspora and religions of the New World. Vodou and Santerı́a belong to the large spectrum of African diaspora religions that find new grounding and vitality in the New World, particularly in the Caribbean and most recently in North America. Spiritism is a French diaspora religion that finds a new effervescence as it crossfertilizes with Roman Catholicism and other African diaspora religions in the New World, particularly in Brazil, in the Caribbean, and most recently, in North America. These religions can be characterized as “religions-in-ajourney .” They have accompanied their followers, whether uprooted from their homelands or as immigrants in search of adventure, prosperity, and freedom, for many years and under difficult circumstances. These religious traditions have traveled, not as missionary religions seeking new converts and new territory but as partners in solidarity with people whose life is characterized either by uncertainty, oppression, struggle, and liberation or by great curiosity and search for the unknown . These religions are intertwined with the threads that make the tapestry of people at the margins—social and religious—and yet struggling for their own survival. In their new context, Vodou, Spiritism...

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