Learn a new word and you suddenly see it everywhere. I post on modern theology and lament the lack of Mormon theology, then what do I bump into the next day but O. Kendall White, Jr.'s Mormon Neo-Orthodoxy: A Crisis Theology (Signature, 1986). Even better, the full text of the book is online and free. I'm going to read through it over the next week and invite you to read along.
I just read the Introduction and came away relieved that my earlier post on theology didn't say anything out of sync with White's summary of liberalism and neo-orthodoxy. He includes comments on LDS beliefs, particularly a shift he perceives from what he calls "traditional Mormonism," which incorporated liberal doctrines like a finite God, human goodness, and salvation by merit, to what he calls "Mormon neo-orthodoxy," which reflects the absolute sovereignty of God, human depravity, and salvation by grace. In fact, he suggests "Mormon neo-fundamentalism" might be a better term for the newer formulation of Mormon doctrine except for the connotation the term "fundamentalism" has in Mormon discourse, suggesting sympathy for and possibly participation in the 20th-century practice of polygamy.
To get you started, here's a paragraph from the Introduction that summarizes the scope and focus of the book.
This book describes a contemporary theological development in Mormonism—which I have called Mormon neo-orthodoxy—and examines the cultural milieu out of which it emerged. Affirming the fundamental doctrines of the sovereignty of God, the depravity of human nature, and salvation by grace, Mormon neo-orthodoxy may be closer to Protestant fundamentalism and neo-orthodoxy than to what I and others esteem to be traditional Mormon thought. Like these Protestant movements, Mormon neo-orthodoxy is a response to the experience of "modernity"—the secularization of society and culture. Thus Protestant neo-orthodoxy and Mormon neo-orthodoxy are crisis theologies.