Dialogue 20.4 (Winter 1987): 77–85
When Joseph Smith III preached his first sermon as a leader of the Reoganized Church of Jesus Christ of Latter Day Saints at Amboy, Illinois, on 6 April 1860, he expressed his unqualifed aversion to the Mormon doctrine of plural marriage.
Dialogue 20.4 (Winter 1987): 158–166
Despite what researchers have said over the years regarding for why men married plural wives, Embry argues that a significant portion of husbands married plural wives because of their religious beliefs.
Dialogue 56.1 (Spring 2023): 7–50
In the decade since I made that decision, a lot has happened that ultimately reoriented me back to the academy and to theological studies in particular. First, the job I took after graduating from Brigham Young University took me to Boston, Massachusetts. I immediately noticed a refreshing difference between the congregations I attended in Utah and congregations in Boston. These were the most educated people I had ever worshiped with in my adult life, and it was the safest I had ever felt being my authentic self at church.
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 5.3 (Fall 1970): 96–99
Marvin S Hill was responding to Fawn Brodie’s lecture at the Hotel Utah in 1970 called “Can We Manipulate the Past?” Her point in giving it was she was claiming that the people in charge only emphasize the points of history that fit their gains. She then compared that to Church Leaders only focusing on Joseph Smith’s early attitudes towards slavery, but then she claimed that Church Leaders didn’t focus on the fact that in the future he changed his mind regarding Slavery and became more against it, kind of like Abraham Lincoln and Jefferson. Marvin S Hill kept mentioning that she overlooked certain aspects.
1. Introduction You can tell you are from Utah if you are Jaxton, your mother is Sariah, and your grandparents are Alma and LaRue. Jokes such as this one, which center on the creative names…
I am not Black, but my ancestors are. Had I been of age before 1978, I would not have received the priesthood. I think about this as I consider the history of racism in Brazil.…
Dialogue 36.3 (2003): 53-80
Compton considers priesthood as portrayed in Old Testament texts and how women are underrepresented in today’s discourse.
Dialogue 21.3 (Fall 1988): 73–85
I used to love this description because my Mormon heaven seemed far superior to this standard Christian heaven that Twain’s Satan describes. Sexual intercourse does have a place in Mormon heaven, though not as an end in itself. Heavenly residents are busy with activities. Those righteous individuals who become gods in Mormon heaven will certainly be using their intellects as they create worlds and keep them running, and they will undoubtedly be learning continuously. Mormonism never suggested there would be continual music, nor continual church or Sabbath days in heaven.
Dialogue 23.3 (Fall 1990): 65–82
Evidence from Mormon women’s journals, diaries, and meeting
minutes tells us that from the 1840s until as recently as the 1930s,
LDS women served their families, each other, and the broader community, expanding their own spiritual gifts in the process.