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.
Dialogue 53.2 (Summer 2020): 57–106
Although Smith desired to publish the new translation, circumstances were such that publication at that time was not possible.
Dialogue 26.1 (Spring 1993): 23–82
THE CLASH BETWEEN OBEDIENCE to ecclesiastical authority and the integrity
of individual conscience is certainly not one upon which Mormonism has
a monopoly. But the past two decades have seen accelerating tensions in
the relationship between the institutional church and the two overlapping
subcommunities I claim—intellectuals and feminists.
Dialogue 28.4 (Winter 1995): 105–119
This was a prelude to his book-length treatment Same-Sex Dynamics in 19th C. America: A Mormon Example, that looked at “intimacy” broadly defined, before the rise of homophobia in the post-WWII period. It is a fascinating study of changing norms and practices that once allowed for a huge range of bonding practices between people of the same-sex. Quinn himself had come out in the course of researching this article and the book a few years before, and this work remains influential.
Religious images have long been used in Latter-day Saint worship and instruction. Paintings, illustrations, and graphic works served a devotional function among the early Church members. Not only did the Latter-day Saints in Nauvoo use…
Dialogue 8.1 (Spring 1973): 11–68
Lester Bush’s landmark article tells the most comprehensive history of the church’s teachings on race and priesthood, destabilizing the idea that it originated with Joseph Smith or had been consistently taught.
Dialogue 10.2 (Summer 1977): 12–46
The extensive national attention had a demonstrable impact in Utah. In 1876 the territory’s first anti-abortion law was enacted, carrying a penalty of two to ten years for performing an abortion; a woman convicted of having an abortion received one to five years “unless the same is necessary to preserve her life.” It was also during this period that one finds the first real discussion of fertility control by leading Mormons.
Dialogue 44.3 (Fall 2014):53–101
Initially, I intended only one article on the usage of archaic pronouns
and the implications of certain irregularities. But as I delved deeper
into the implications, particularly what the erratic usage suggests
about the translation of the Book of Mormon, it became obvious
that this particular detour needed to stand alone as a companion
piece to the main article
Dialogue 31.2 (Summer 1998): 1–68
Quinn shares what Mormon Fundamentalists believe. some stereotypes about them, and identfies the different groups.
Dialogue 53.3 (Fall 2020): 41–106
Regarding the discussions in Mormon studies and other literary sub-fields related to contemporaries of Smith, the availability of ideas about 1 Enoch and some of the actual content were far more complicated than has usually been assumed in past scholarship.