The Early Twentieth Century Temples
April 20, 2018Dialogue 14.1 (Spring 1981): 9–19
Anderson shares how temple architecture changed starting with the Salt Lake Temple.
Dialogue 14.1 (Spring 1981): 9–19
Anderson shares how temple architecture changed starting with the Salt Lake Temple.
In 1967, Kathrine Switzer became the first woman to officially run the Boston Marathon. Before that, women weren’t allowed to enter marathons. There’s an iconic photo of Switzer just a few miles into the race…
Trying to get to the nursery proper and all of the blooming plants—bright colors, heady smells, early summer at its best—Mona almost walked past his table. It was one of those fold-up numbers with foldout…
Of the legacy of Joseph Smith, historian Bernard DeVoto wrote in 1936, “The vision perishes; it is the vertigo that endures.” Reading the novel The Prophet’s Wife by Libbie Grant is to feel that same…
Listen to the podcast version here. For nearly three hours, I’d been trying unsuccessfully to sleep. It was definitely not the most comfortable bed I’d ever had—only a thin yellow and silver accordion-style pad separated…
We note the passing of Lavina Fielding Anderson a former contributor and copyeditor of Dialogue: A Journal of Mormon Thought . Read some of her work on her author page. We are featuring scholars and…
Dialogue 33.2 (Summer 2001):139–173
This article looks at some of the ways parallels have been used by Nibley in the exposition of latter-day scripture, the types of parallels employed, and some of the problems that arise from this comparative exercise.
Dialogue 27.1(Spring 1994): 1–72
Smith discusses the importance of plural marriage in Nauvoo to church history. He shows that after Joseph Smith passed away, Nauvoo polygamy numbers rose.
Dialogue 29.4 (Winter 1996): 119–135
The Book of Mormon variously uses “white” and “pure” in the same verse in different editions. This article traces the history of those changes, who was behind them, and why.
Dialogue 48.2 (Summer 2015): 1–57
Although race and gender are connected in 2 Nephi 26:33, the historical origins of the gender ban have not yet been addressed with the same degree of attention in Church discourse.