[…] 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. [41] See, for instance, Quinn, The Mormon Hierarchy, 36–37. [42] Edward L. Kimball, “Spencer W. […]
[…] 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…
This book is something of a watershed in the study of Mormon history and Mormon scripture. It is the first significant popularization of evidence by a writer within the Church indicating that Joseph Smith’s ancient…
Mormon history is part of the colonization history of the American West; and the LDS Church, as a major player in that process, still bears a colonization imprint in many ways. The colonizing days are over now, and the Church is part of a major political presence in the world, no longer the colonized, but rather the colonizer. In this article, I argue that the Utah-based modern Church has replicated the same colonization process on its membership abroad to which it was once subjected.