[…] of political tyrants.” Joseph Sr. belonged to no church but, according to Lucy, “contended for the ancient order” as established by Christ and his apostles. While contemplating “the confusion and discord that reigned in […]
<i>Dialogue 40.1 (Spring 2007): 83–136</i><br>Watson explains how the secret marriage of Louis J. Barlow to a 15-year-old girl caused a major rift among fundamentalists. Today’s fundamentalist members are still experiencing the effects of that marriage.
<i>Dialogue 57:4 (Winter 2024) 33-66 </i><br> Over the past decade, a growing and exciting body of scholarship in Mormon studies has applied critical theory to Mormon history, specifically queer and race critical theory.
[…] the existing Meetinghouse Artwork brochure and the Church Educational System’s art catalog were combined into a single online catalog entitled Church Facilities Artwork Catalog. A link to this website became available on the home […]
<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.
[…] the church established by Joseph Smith on April 6, 1830. One of these schismatic groups, the Aaronic Order, emerged in response to various tensions within the social structure and ideology of twentieth century Mormonism. […]
[…] as a master plan which outlined the boundaries and limits of change while giving direction and embodying order.” While Webster’s sentiment concerning a divinely inspired Constitution appears accurately represented, the NCCS booklet does not […]
Two decades have passed since Dialogue last published an issue entirely devoted to Mormon literature. In the meantime literary writing about Latter-day Saints has been burgeoning both in LDS and national markets—so much so […]
<i>Dialogue 51.1 (Spring 2018): 167–180</i><br>The issue of authority in Mormonism became painfully public with the rise of the Ordain Women movement.
<i>Dialogue 51.3 (Fall 2018): 29–44</i><br>Smith considers “why would any self-aware Black person find Mormonism the least bit appealing given its ignoble history of racial exclusion and marginalization?”