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Automatic Writing and the Book of Mormon An Update

Dialogue 52.2 (Spring 2019):1–58
ttributing the Book of Mormon’s origin to supernatural forces has
worked well for Joseph Smith’s believers, then as well as now, but not so
well for critics who seem certain natural abilities were responsible. For over
180 years, several secular theories have been advanced as explanations.

The Gold Plates and Ancient Metal Epigraphy

Dialogue 52.2 (Summer 2019):37–58
Ryan Thomas highlights the different metal writing cultures from around the same time as the Book of Mormon periods to see if it is historically likely for the Gold Plates to exist from that time period.

LGBTQ Latter-day Saint Theology

By Robert A. Rees & William S. Bradshaw Any discussion of theology relating to the Church of Jesus Christ of Latter-day Saints begins with the recognition that traditionally members of the Church have tended to…

“A Style of Our Own”: Mormon Women and Modesty

Clothing has been the subject of scriptural injunctions and aperennial topic of Church leaders’ concern. Subtle changes inboth dress standards and rationales for modest dress in the latterhalf of the twentieth century reflect the LDS…

Negotiating Black Self-Hate within the LDS Church

Dialogue 51.3 (Fall 2018): 29–44
Smith considers “why would any self-aware Black person find Mormonism the least bit appealing given its ignoble history of racial exclusion and marginalization?”

Joseph Smith, the Book of Mormon, and the American Renaissance

Dialogue 35.3 (Fall 2003):9a–128
I am a literary critic who has spent a professional lifetime reading, teaching, and writing about literary texts. Much of my interest in and approach to the Book of Mormon lies with the text—though not just as a field for scholarly exploration.

LDS Church Authority and New Plural Marriages, 1890-1904

Dialogue 18.1 (Spring 1985): 9–105
Quinn shares that even with the Manifesto that officially ended plural marriage, plural marriages were still happening in the church between the First and Second Manifestos. Despite church leaders arguring that no plural marriages were happening, there is evidence to support the fact that both church members and church leaders were entering into new plural marriages.