[…] 162–67; Margaret Barker, The Mother of the Lord, Volume 1: The Lady in the Temple (London: Bloomsbury, 2012), 118–26. For a list of forty-five divine qualities and names for the Mother God that can […]
[…] a quandary for such practitioners accustomed to challenging the status quo. In the American Historical Association’s December 2012 Perspectives newsletter, Oxford historian Pekka Hämäläinen pondered on the future of Native American history. He warned […]
[…] was engaging terms, ideas, and boundaries that a decade earlier were dangerous or forbidden for feminists. In 2012, another boundary shifted when a member of the “September Six” returned to the Church. Like the […]
The <a href=”https://www.dialoguejournal.com/archive/dialogue-premium-content/winter- 2012/”>Winter 2012 issue</a> is up and begins with two path-breaking articles—Stephen Taysom frames a discussion of the gold plates in terms of Robert Orsi’s theory of “abundant events,” and Walter Van […]
[…] II. In Matthew Bowman, The Mormon People: The Making of An American Faith (New York: Random House, 2012), 200. For three hagiographic accounts of Smith, see Joseph F. McConkie, True and Faithful: The Life […]
Spring 2012 Issue opens with a feisty stack of letters to Dialogue before delving into Shawn Tucker’s exploration of Mormonism’s contribution to the “Virtues and Vices” tradition in various religious and philosophical schools of thought.
[…] US Census Bureau, 2010 Census of Population and Housing, Population and Housing Unit Counts, CPH-2-46, Utah, July 2012, https://www.census.gov/prod/cen2010/cph-2-46.pdf. It would be reasonable to suspect that similar urban–rural distributions of self-identified Mormons extend across […]
[…] in Church attitudes toward LGBTQ members was seen in the Church’s establishment of a website (mormonsandgays.org) in 2012, and a revised version (mormonandgay.lds.org) in 2016. The former presented both substance and tone that reflected […]
[…] of these ideas as mere “folklore,” the racist theories that BYU religion professor Randy Bott reported in 2012 to the Washington Post, the ones that Berrett believed, validated, and promulgated, and that my students […]
[…] by LDS historians, scholars, and members. So, nineteen years later, I came back to the Church in 2012. I felt compelled to do that for my own healing, as a feminist historian and theologian […]