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.
Dialogue 17.3 (Fall 1984): 23–34
Brazil, with a high concentration of African heritage, was a difficult place for the Church (because of the Church’s racial policy) to make headway among native members. Due to the high risk of Brazilians potentially having African ancestry, the Church came to the point where they eventually discouraged missionaries in Brazil from baptizing anyone who is known to have African ancestry.
Dialogue 52.1 (Spring 2019): 45–76
A Feminist Family Home Evening discussion with Maxine Hanks regarding women in the church as seen through temple theology.
Dialogue 47.1 (Spring 2014): 104–123
An oral interview between an LDS Member and a Community of Christ member regarding the history of the Kirtland Temple. They explain that despite differences in religious beliefs, people can still form friendships and cooperate.
The Indigenous peoples of the Americas have held their own sets of values and beliefs since time immemorial. Indigenous peoples have rejected the Doctrine of Discovery because it suggests that the United States government is…
The Church of Jesus Christ of Latter-day Saints isn’t the only major Christian denomination to have a history of racism. But it is the largest in the United States to have had a codified form…
I was baptized into the Church of Jesus Christ of Latter-day Saints on September 25, 1993, almost immediately after Lavina Fielding Anderson was forced out of it.[1] Her stake disciplinary council had convened on September…
Dialogue 24.4 (Winter 1993):15–50
n fact, it may be no more than a kind of perversity that brings me to admit what I will tell you now, namely, that when it comes to the Book of Mormon, that most correct of books, whose pedigree we love passionately to debate and whose very namesakes we have, all of us, become, I stand mostly with Mark Twain.
Dialogue 49.4 (Winter 2016): 87–108
The history behind a letter that was written by missionary Jedediah Morgan Grant to Joseph Smith, which contained information about Susan Hough Conrad and her brief love writings with a missionary who was serving in England named Lorenzo Dow Barnes.
Dialogue 26.4 (Winter 1993): 1–22
The analysis that follos is an admittedly speculative personal reflection on elements that need to be kept in mind in understanding the psychological dynamics of Joseph Smith’s creativity.