Dialogue 29.4 (Winter 1998):59–83
THE BOOK OF MORMON HAS OCCASIONALLY been portrayed as a deficient
first novel. Its characters appear flat and stereotypical; the plots and characters seem to lack moral subtlety; and so on. Should we wonder that today’s high literary circles ignore it?
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 34.4 (Winter 2002): 19–38
In the years since this event, I’ve found that there are a number of members who believe that evolution is a doctrine of the devil.
Dialogue 11.1 (Spring 1978): 58–76
During the spring of 1977, Utah’s two major newspapers began their coverage of what was to become one of the hottest political controversies of the year: the Utah Women’s Conference authorized by the National Commission on the Observance of International Women’s Year and scheduled for June 24-25
Theology as Poetry A review of Adam S. Miller’s Rube Goldberg Machines: Essays in Mormon Theology (Salt Lake City: Greg Kofford Books, 2012), 132 pp. Robert A. Rees “If I read a book and it…
Dialogue 4.3 (Fall 1971): 42–45
It is tempting, of course, to redress the Book’s limited literary impress by recourse to history, sociology, psychology, and demonology. It is tempting to say that a hundred and forty years in the literary marketplace is too limited a test for such a grand design — but entire literary movements, like the preRaphaelites, have come and gone in the same period
Dialogue 36.4 (Winter 2004):109–128
JOSEPH SMITH GREW UP in a time and place 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.
Dear Sirs: After Udall’s letter, what now? Despite the possible political implications of Stewart Udall’s letter, I hailed it as a welcome voice on a subject generally veiled in public silence. And yet after the…
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 32.1 (Spring 1999): 119–135
Norman discusses instances where the racist teachings that justified the priesthood restrictions before 1978 continue to be taught.