A movement called “scriptural theology” has been part of academic theology for some time now, since the 1980s or earlier.[1] In spite of that, with some exceptions I will note, it has had little impact on…
Dialogue 45.3 (Fall 2012): 70–83
I will be talking today about how women fit into the functional structure of LDS church governance; but, unlike many of the others speaking today, I do not have advanced degrees in my subject, nor do I consider myself an academic
Dialogue 47.4 (Winter 2014): 47–83
This study examines online Mormon feminists’ identities and beliefs and their responses to the Mormon Digital Awakening. This is the first published survey of online Mormon feminists, which gathered quantitative and qualitative data from 1,862 selfidentified Mormon feminists.
Listen to the audio version of this piece here. The Church has no power to do wrong with impunity any more than any individual. Brigham Young[1] America’s history of racial inequality continues to haunt us.…
Dialogue 3.2 (Summer 1968): 41–55
Zucker describes the efforts that Joseph Smith went through to study Hebrew. Joseph Smith’s personal behavior was apparently not changed, but in other aspects in later years there is evidence that Joseph Smith was using Hebrew language structure
Dialogue 51.3 (Fall 2018): 83–129
The priesthood revelation of 1978 eased some of the tension when the apostles affirmed that Blacks could now be “adopted into the House of Israel” as full participants in Mormon liturgical rites. But this doctrinal shift did not resolve the vexing question of whether or not Black people derived from the “seed of Cain.”
Dialogue 23.1 (Spring 1990): 11–36
A history of Black LDS social groups and organizations. The Genesis Group gave African Americans a better chance to connect with fellow African Americans through frequent socials. The first group was founded in Salt Lake City. Even being based in Utah, they couldn’t depend on a lot of outside support from other members or Church leaders, which became isolating for them.
“Mormon speculative fiction” must surely be one of the most niche genres available, and William Morris’s new story collection, The Darkest Abyss: Strange Mormon Stories, published by BCC Press, is a standout and quirky addition…
Dialogue 14.4 (Winter 1981): 48–59
I smiled wryly at the cartoon on the stationery. The picture showed a woman standing before an all-male ecclesiastical board and asking, “Are you trying to tell me that God is not an equal opportunity employer?” I thought to myself, “Yes, that is precisely what women have been told for centuries.”
Dialogue 25.2 (Fall 1992): 75–96
The personal essay, unlike personal journals, letters, and oral histories, is not an artless form. It transforms the raw material of personal experience in the double crucible of carefully chosen language and the light of mature retrospection.