Listen to a conversation about this piece here. JACOBA:[1] I have my genealogical abilities, and I wield them as I see fit. JASON: And you saw fit to marry your son to Chalo’s daughter? JACOBA:…
Dialogue 21.3 (Fall 1988): 89–91
A personal account of a racist statement a bishop made about people from India, while author’s adopted daughter was from India.
Dialogue 45.3 (Fall 2013):188–206
The scripture I have in mind, of course, is the Book of Mormon. What follows is a Gentile’s appreciation—even recommendation—of this well-known but largely unread example of worldclass scripture.
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 17.3 (Fall 1984): 37–75
As one step in that direction, this article explores Book of Mormon usage in the pre-Utah period (1830—46), and seeks answers to the following questions: Which passages from the Book of Mormon were cited and with what frequency? How were they understood?
Dialogue 51.1 (Spring 2018): 167–180
In the prequel to this article, I discussed in general contours the dual nature of authority—individual and institutional—and how the modern LDS concept of priesthood differs significantly from the ancient version in that it has become an abstract form of authority that can be “held” (or withheld, as the case might be).
Dialogue 56.1 (Spring 2023): 27–55
Enjoy an interview about this piece here.
Desiring to better understand how people are navigating these complex identity negotiations, I interviewed seven trans and/or gender nonconforming Mormons between eighteen and forty-four years old living in various regions of the United States as part of my graduate studies at Sarah Lawrence College in New York
Dialogue 52.2 (Spring 2019):1–58
ttributing the Book of Mormon’s origin to supernatural forces has
worked well for Joseph Smith’s believers, then as well as now, but not so
well for critics who seem certain natural abilities were responsible. For over
180 years, several secular theories have been advanced as explanations.
Dialogue 47.1 (Spring 2014):1–23
This conclusion is obviously problematic, as it implies that the early Church repudiated teachings from the Book of Mormon immediately following its publication. Thus there is a need for a reassessment of the relation between early nineteenth-century Universalism and the teachings of the Book of Mormon and subsequent revelations.
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.