Dialogue 16.2 (Summer 1983): 39–45
This paper examines Isaiah’s prophecies in their historical context and compares their meaning as a message for his time with the expanded meaning that Christians — and specifically Mormons — have since applied to them thousands of years later.
Dialogue 31.4 (Winter 1999):190–199
It is noteworthy because, instead of laying out the original historical meaning of Isaiah, it reapplies the text to the time of Joseph Smith and to the course of Jewish and Christian history up to his time.
Dialogue 34.4 (Winter 2002): 1–18
Well, I was raised in a rather unscientific environment , a little farming community.
Dialogue 51.3 (Fall 2018): 201–208
“What can we do to help and make a difference in the fight for racial and social justice?” McCoy responds to the BYU students who asked these questions which he brought up in an annual MLK March on Life held by BYU was ‘stop tiptoeing around the subjects of race, inequality, and inclusion. Many well intentioned white people in this country do not understand how the deeply rooted systems of racism and inequality function.’ He encouraged people to step up and do their own part for obtaining social justice for all.
Dialogue 51.3 (Fall 2018): 185–192
“As much we may hope that one would disregard the explicitly racial teachings of the past, the significance of corporeality in the Mormon imagination is such that Mormonism’s racial wounds run deep. With-out a thoughtful consideration of the impact of the priesthood and temple restrictions, their legacy manifests in implicit and explicit ways.”
Dialogue 25.4 (Winter 1992): 113–131
Bibliography of African Americans role in the church from 1830-1990.
Dialogue 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.
Dialogue 16.3 (Autumn 1983): 68–69
I would like to discuss teh social experience of historical Latter-day Saint single women in the context of five questions: (1) Does she have an acceptable reason for being single? (2) Can she provide for her own economic security? (3) What place does she occupy in her family of origin? (4) Can she contribute to her community in a way that she will be rewarded for? (5) What was the emotinoal life of a single women in past generations?
Introduction I and many Mormons ache to apologize for our 130-year practice of excluding people of Black African ancestry from temple and priesthood participation. We long to apologize for our community’s attempts during and afterwards…
Cross-posted at By Common Consent
By Board Member Michael Austin
What began as a hobby horse for me has now graduated to a soapbox. And the soapbox goes like this: Americans and other Westerners really need to start learning things about Muslim religion and culture. And by “things” I mean real things . We are doing quite nicely with broad brush strokes and glaring generalizations, thank you very much.
But as presidential candidates propose to cheering throngs that we ban Muslims from our midst, close down mosques, and otherwise betray the foundational principles of our country, the rest of us have an obligation to understand what is being invoked to scare us.