“No Respecter of Persons”: A Mormon Ethics of Diversity
April 9, 2018Dialogue 27.4 (Winter 1994): 79–100
Eugene England addresses issues of inclusion and exclusion reflecting on what it means that “God is no respector of persons.”
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The Complementarity Principle
April 24, 2021In 2008, I turned forty-five, Wall Street collapsed, California voters banned gay marriage, and I lost my virginity. The financial system’s meltdown changed the air I breathed, in the same way fire distributes ash for…
The Theological Trajectory of “The Family: A Proclamation to the World”
April 24, 2021Dialogue 54.1 (Spring 2021): 17–28
Huston argues that we should interpret that text in its historical context and glean from it new possibilities. Drawing on feminist interpretive strategies, Huston reads for the “theological trajectory,” rather than the plain meaning, to discern principles that might endure beyond a narrowly heterosexual nuclear family.
Drum Rhythms and Golden Scriptures: Reasons for Mormon Conversion within Haiti’s Culture of Vodou
November 11, 2022Listen to the Out Loud Interview about this article here. At first glance, it may be difficult to see a relationship between Haitian Vodou and Mormonism.[1] How could Mormonism, which established and upheld racist policies…
The Significance of Joseph Smith’s “First Vision” in Mormon Thought
May 4, 2018Dialogue 1.3 (Fall 1966): 29–46
In this early article, Allen shows that the First Vision was not well known during Joseph Smith’s lifetime. It became well known after the Prophet’s death, which is when missionaries started to teach about it for the first time.
A Commentary of Stephen G. Taggart’s Mormonism’s Negro Policy: Social and Historical Origins
May 2, 2018Dialogue 4.4 (Winter 1969): 86–103
Lester E Bush wrote in response to Stephen G Taggart’s book which the author tried to show that the Church came from abololonist ideas because the Church was orginially founded in New York, but when they encountered pro slavery settlers in Missouri and faced the hostiltiy from the settlers early church leaders apparently changed their mind, even though Joseph Smith eventually did a turnabout from what records have shown regarding African Americans.
The Temple and the Sacred: Dutch Temple Experiences
March 16, 2018Dialogue 47.1 (Spring 2012): 104–123
First, the history of the temple project will be shown from the Dutch perspective, with a discussion of some of the observable effects on the Dutch saints, one of them being a large drop in temple attendance.
In Their Own Behalf: The Politicization of Mormon Women and the 1870 Franchise
April 13, 2018Dialogue 24.4 (Winter 1991): 75–96
IMMEDIATELY UPON THE PASSAGE of territorial legislation enfranchising Utah’s women in 1870, almost fifty years before the Nineteenth Amendment extended the vote to American women, arguments erupted between the Mormon and non-Mormon community over the reasons behind this legislation.
Finding Agency in Captivity: Resistance, Co-optation, and Replication Among Indentured Indians, 1847–1900
August 13, 2021When Mormon settlers entered the Salt Lake Valley in 1847, they brought with them their institutions and attitudes. These included a perception of Native Americans as fallen Israelites who, the Book of Mormon promised, would…
You Are Not Alone: A Plea for Understanding the Homosexual Condition
April 10, 2018Dialogue 26.3 (Fall 1993): 119–140
In fall 1993, TJ O’Brian wrote, “You are Not Alone: A Please for Understanding the Homosexual Condition.” O’Brian was a gay man and this esay addresses how church members should treat LGBT members. He points to Jan Stout’s article among other influential pieces that were beginning to soften LDS attitudes and change practices in the early 90s. But he also notes several examples of terrible things that LDS members were still saying and doing, not including an imfamous homophobic rant from Orson Scott Card in Sunstone magazine in 1990.