Dialogue 14.4 (Winter 1981): 60–69
THE QUESTION of whether worthy women could be or ought to be ordained to the LDS priesthood has not, until recently, been considered seriously in the LDS community.
Dialogue 53.1 (Spring 2020): 5–32
I cannot help but smile when she calls me hermana, her “sister.” Her reference to me signifies a dual meaning: I am not only like a family member to her, but additionally, the term hermana is used among Spanish-speaking members of the Church of Jesus Christ of Latter-day Saints (also known as Mormons) to signify solidarity and integration with one another.
Dialogue 4.2 (Summer 1971): 73–76
Church members, from some General Authorities to some Sunday School teachers, are generally impressed with and concerned about “scientific proof” of the Book of Mormon. As a practicing scientist and Church member, I am singularly unconcerned about such studies — in fact, when it comes to such matters, I am hyper-conservative.
Dialogue 4.2 (Summer 1971): 82–85
Secular scholarship and L.D.S. studies of archaeology and the Book of Mormon have had a discordant dialogue for some time. The scripture asserts, for example, that the civilizations it describes in ancient America had their fundamental inspiration in migrations from the Near East.
By Review Editor [Cross-posted to In Medias Res and By Common Consent]
Seeking the Promised Land: Mormons and American Politics is a superb work of social science. David Campbell, John Green, and Quin Monson make exhaustive use of numerous recent surveys conducted by the Pew Forum and Gallup, and a half-dozen surveys which they designed themselves, to produce about as detailed and revealing a look at the political preferences and peculiarities of the members of the Church of Jesus Christ of Latter-day Saints in America as probably any group of scholars ever could. While some of the information which the authors make use of has already been reported in American Grace (a blockbuster in the sociology of religion in America which Campbell co-authored with Robert Putnam), here that information is packaged alongside numerous historic observations and other scholarly insights, resulting in something which stands entirely on its own. Of course, as with any academic study that depends largely upon survey research and the self-reporting of those interviewed, the compiled results need to be recognized for what they are: namely, the best conclusions that correlational and regression analysis allows. Still, I think it is fair to say that just as all serious discussions of actual religious practices and behaviors in the U.S. need to take Putnam and Campbell’s work into consideration, this book by Campbell, Green, and Monson is indisputably the new starting point for all serious conversations about American Mormons and politics from here on out.
Dialogue 3.1 (Spring 1970): 42–45
No one will want to deny that the Book of Mormon has been a book
of considerable impact and importance in America, insofar as it has
affected the lives of many millions of citizens; yet it has never really been
counted in the canon of American literature.
Dialogue 27.4 (Winter 1994): 41–56
White South African Church members’s perspectives on racial issues in the context of Apartheid.
Dialogue 27.2 (Summer 1994): 15–40
It would seem that Mormons who have believed for over a hundred years in the real existence of the Goddess, the Mother in Heaven, should be far ahead of other Christians in developing a theology of God the Mother. However, our belief in her as a real person puts us at a disadvantage. If the Goddess is merely a symbol of deity, as the male God is also a symbol, then certainly God can be pictured as either male or female with equal validity.
Dialogue 44.4 (Winter 2011): 106–141
From Editor Taylor Petrey: “Toward a Post-heterosexual Mormon Theology” was actually the first major article I ever published. I did not know what to expect, but it ended up being a widely discussed piece, accessed tens of thousands of times. To this day I still receive notes of appreciation for this article.
Dialogue 56.3 (Fall 2023): 1–33
Practitioners and historians of Book of Mormon archaeology have tended to narrate the emergence and history of the field as a story of conventional scholarly investigations by Latter-day Saint professionals, professors, and ecclesiastical leaders. These narratives foreground the efforts of educated, white, upper-middle-class professionals and Church-funded institutions based in Salt Lake City and Provo, near the centers of Mormon power.