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 50.3 (Fall 2017): 89–115
I thus argue that Mormonism exists wherever there is belief in the Book of Mormon, even though many adherents reject the term “Mormonism” to distance themselves from the LDS Church headquartered in Salt Lake City.
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.
In the last quarter-century a significantly different understanding of the Latter day Saint past has begun to emerge in a series of books, journal articles, oral ad dresses at various conferences, and more informally, in…
“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.
“Let’s see what sort of surprises await us in Jennifer’s story,” Jean-Paul said wearily and shuffled the story pages on his desk, as though by doing so he would impose order on narrative chaos. What…