[…] 33–36. Margaret Barker, The Mother of the Lord, vol 1., The Lady in the Temple (London: Bloomsbury, 2012), 190. Zina Petersen, “Where Shall Wisdom Be Found?,” Interpreter: A Journal of Latter-day Saint Faith and […]
[…] Kofford, 2007), 272; Richard J. Mouw, Talking with Mormons: An Invitation to Evangelicals (Grand Rapids, Mich.: Eerdmans, 2012). Boyd Petersen, “The Continuing Importance of Dialogue,” Dead Wood and Rushing Water (blog), Apr. 21, 2016, […]
[…] not been ready to receive the priesthood in response to questions from a Washington Post reporter in 2012—the year Mitt Romney was seeking the presidency of the United States—that the LDS Church officially renounced […]
[…] to receive her endowment. See John G. Turner, Brigham Young: Pioneer Prophet (Cambridge, Mass.: Harvard University Press, 2012), 229. See, for instance, Quinn, The Mormon Hierarchy, 36–37. Edward L. Kimball, “Spencer W. Kimball and […]
[…] and Osmond phenomena fueled tolerance and even acceptance for Mormons. So, too, did Mitt Romney’s 2008 and 2012 campaigns for US president. But rancor and hostility from beyond their community still affirms many Mormons’ […]
[…] with church leaders at all levels, and had been meeting with LDS Church Public Affairs since December 2012. We were striving to make room for LGBT Mormons to claim their faith as Latter-day Saints, […]
[…] most provocative backlash to date occurred shortly after my presentation at Safety Net’s fourth annual conference in 2012, where I was invited to be a featured speaker. My presentation, “Moving Beyond Cultural Sensitivity: Embracing […]
[…] He explored early Christian understandings of materiality of the universe, and the materiality of God, in his 2012 monograph Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter. In his broad ranging […]
[…] in Social Security policy, these surpluses will erode and the fund will go into the red by 2012, paying out more in benefits than it receives in payroll taxes. The fund is expected to […]
Mormons are usually startled by the appearance of new theological movements in Catholic or Protestant circles. Without probing into their content, analyzing their presuppositions, or seeking to understand their origins, they often dismiss these movements…