Summer 1994
Dialogue 27.2 (Summer 1994): 69–82
Zina, like many other early converts to Mormonism, was a child of the Second Great Awakening.
Dialogue 27.2 (Summer 1994): 197–230
I am astonished that it took so many readings and a focus on the question of using gender-inclusive language in the simplified version to discover something that should have been obvious to me from the beginning: females scarcely figure or matter in our sacred books.
Dialogue 27.2 (Summer 1994): 231–245
In the brief essay
which follows, I do not reassert the arguments supporting women’s right
to priesthood, but focus on certain problems raised by the assumption that
women have priesthood authority.
Dialogue 27.2 (Summer 1994): 83–153
Believing that a more
efficient approach could be used to the church’s advantage, he proposed
that the Relief Society organize a social service department where these
new techniques could be tested and implemented.
Dialogue 27.2 (Summer 1994): 15–40
It would seem that Mormons who have believed for over a hundred years in the real existence of the Goddess, the Mother in Heaven, should be far ahead of other Christians in developing a theology of God the Mother. However, our belief in her as a real person puts us at a disadvantage. If the Goddess is merely a symbol of deity, as the male God is also a symbol, then certainly God can be pictured as either male or female with equal validity.
It seems to me that the whole difficulty of our friendship was reflected in our names. It wasn’t that we had feuding surnames—certainly no Capulets and Montagues—but in fact the conflict was more fundamental because…
