[…] where folk magic was an accepted part of the landscape. Before he was a prophet, he was a diviner, or more specifically, a scryer who used his peepstone to discover the location of buried treasure.
<i>Dialogue 31.2 (Summer 1998): 1–68</i><br>Quinn shares what Mormon Fundamentalists believe. some stereotypes about them, and identfies the different groups.
<i>Dialogue 55.4 (Winter 2022): 41–83</i><br> Drawing on observations and suggestions from scholars of Tibetan Buddhism and Mormonism, this article compares the production of the Book of Mormon with that of the class of Tibetan […]
<i>Dialogue 48.2 (Summer 2015): 1–57</i><br>Although race and gender are connected in 2 Nephi 26:33, the historical origins of the gender ban have not yet been addressed with the same degree of attention in Church discourse.
[…] theory of “loose control”)? Or did Joseph simply read the words of a preexisting translation that appeared to him on the surface of the translation device, without any significant contributions of his own (the […]
[…] from some few works which genuinely enrich our understanding, examination of most of the studies here listed call to mind the words of Francis Bacon: “Some books are to be tasted, others to be […]
[…] scholar but non-LDS ones as well. The dawn had broken and a new generation of scholars was now dictating the narrative—not just the apologists and naturalists. A 2012 article from Jacob Bender further captures […]
[…] in the Church News before the end of the year. Salisbury also promoted the journal on several radio call-in programs. Response to publicity efforts and the obvious high interest in the forthcoming journal from the […]
[…] labors of Mr. Stockton, and a large number were gathered into the church, some of whom are now pillars in Christ’s house.” In the summer of 1819 Mr. Lane, whom Mormon writers have correctly […]
[…] exceed theirs. But Christ teaches, that we ought not, for any cause, to be so angry as to call any man Raca, or fool. We ought not, for any cause, to be angry at the […]