Dialogue 19.4 (Winter1986): 18–28
Taylor identifies the history behind the Smith Family and treasure seeking. During the 19th century treasure seeking is associated with both greed, but also obtaining spirtual knowledge like in Joseph Smith’s case.
Dialogue 50.1 (Spring 2017): 167–180
This tendency to rewrite Relief Society history continued from the
1850s into the 1990s.
Dialogue 27.2 (Summer 1994): 231–245
In the brief essay
which follows, I do not reassert the arguments supporting women’s right
to priesthood, but focus on certain problems raised by the assumption that
women have priesthood authority.
Dialogue 27.2 (Summer 1994): 197–230
I am astonished that it took so many readings and a focus on the question of using gender-inclusive language in the simplified version to discover something that should have been obvious to me from the beginning: females scarcely figure or matter in our sacred books.
Dialogue 24.4 (Winter 1991): 75–96
IMMEDIATELY UPON THE PASSAGE of territorial legislation enfranchising Utah’s women in 1870, almost fifty years before the Nineteenth Amendment extended the vote to American women, arguments erupted between the Mormon and non-Mormon community over the reasons behind this legislation.
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 24.3 (Fall 1991): 43–57
Before the Manifesto was first read in conference, members and church leaders fully believed in plural marriage as being a commandment from God. Once the Manifesto was read, over time members started wondering if it was because of their own actions that polygamy was no longer a commandment.
Dialogue 15.2 (Summer 1982): 48–68
Van Wagoner and Walker focus on the seer stones that Joseph Smith used in the Book of Mormon translation process.
Editor’s note: In light of the Washington Post piece on “The Genesis of a church’s stand on race” we bring back from the archives the famous article cited therein. This essay originally appeared in Dialogue 8 (Spring 1973).[p.54]
by Lester E. Bush, Jr.
There once was a time, albeit brief, when a “Negro problem” did not exist for the Church of Jesus Christ of Latter-day Saints During those early months in New York and Ohio no mention was even made of Church attitudes towards blacks.
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?