Dialogue 35.3 (Fall 2003):9a–128
I am a literary critic who has spent a professional lifetime reading, teaching, and writing about literary texts. Much of my interest in and approach to the Book of Mormon lies with the text—though not just as a field for scholarly exploration.
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.
Dialogue 18.1 (Spring 1985): 9–105
Quinn shares that even with the Manifesto that officially ended plural marriage, plural marriages were still happening in the church between the First and Second Manifestos. Despite church leaders arguring that no plural marriages were happening, there is evidence to support the fact that both church members and church leaders were entering into new plural marriages.
Dialogue 51.4 (Winter 2018): 105–143
Richard Sleegers contrasts 19th century Protestant teachings about salvations to what Joseph Smith taught about life after death.
Dialogue 51.3 (Fall 2018): 45–81
Brooks explains that “Mormons will have to choose to acknowledge the pivotal and pervasive role of white supremacy in the founding of LDS institutions and the growth of the Mormon movement.”
Dialogue 31.2 (Summer 1998): 1–68
Quinn shares what Mormon Fundamentalists believe. some stereotypes about them, and identfies the different groups.
Dialogue 34.4 (Winter 2002): 39–59
This paper will deal with a more specific form of creationism, which is often termed “creation science” or “scientific creationism” (these terms
will be used synonymously).
Dialogue E-Paper July 12, 2006
As an alternative to myopic polarization, this essay provides new ways of understanding Joseph’s narrative, analyzes previously neglected issues/data, and establishes a basis for perceiving in detail what the teenage boy experienced in the religious revivalism that led to his first theophany
Dialogue 50.1 (Spring 2017): 167–180
This tendency to rewrite Relief Society history continued from the
1850s into the 1990s.
Dialogue 53.1 (Spring 2020): 33–47
In this essay, I discuss this history, present evidence that Latter-day Saint men sold abortion pills in the late nineteenth century, and argue that it is likely some Latter-day Saint women took them in an attempt to restore menstrual cycles that anemia, pregnancy, or illness had temporarily “stopped.” Women living in the twenty-first century are unable to access these earlier understandings of pregnancy because the way we understand pregnancy has changed as a result of debates over the criminalization of abortion and the development of ultrasound technology.