Dialogue 40.4 (2007): 70–105
The purpose of this article is to begin filling that gap by discussing some of the publicity accompanying the recently built Helsinki FinlandTemple, located in the southern Finland city of Espoo.
Dialogue 35.3 (Fall 2003):127–168
DURING THE PAST FEW DECADES, a number of LDS scholars have developed various “limited geography” models of where the events of the Book of Mormon occurred. These models contrast with the traditional western hemisphere model, which is still the most familiar to Book of Mormon readers.
Dialogue 51.3 (Fall 2018): 29–44
Smith considers “why would any self-aware Black person find Mormonism the least bit appealing given its ignoble history of racial exclusion and marginalization?”
When 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…
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 25.4 (Winter 1992): 99–110
An oral history project on ethnic wards and branches.
Clothing has been the subject of scriptural injunctions and aperennial topic of Church leaders’ concern. Subtle changes inboth dress standards and rationales for modest dress in the latterhalf of the twentieth century reflect the LDS…
Dialogue 40.3 (Fall 2007): 11–41
These articles were about legal arguments. The case against argued that marriage was already tenuous and allowing same-sex marriage would doom it, suggesting that people would become homosexuals if same-sex marriage were an option.
Dialogue 53.3 (Fall 2021): 1–76
Given the inadequate tools to police racial boundaries, LDS Church leaders like Joseph Fielding Smith struggled to define precisely where Black and light-skinned Latter-day Saints fit into the Church’s conception of soteriology.
Dialogue 14.3 (Fall 1981): 11–45
Mauss situates the 1978 revelation on the priesthood in modern American historical context. Everything changed for the Church during the Civil Rights Movement when people both inside and outside the Church were harshly critcizing the priesthood ban. When the world was changing, it looked like the Church was still adherring to the past.