[…] state of Mormon history suggests that the field, while other factors have also been at work, suffers from some of the exclusiveness and intellectual imperialism that were nurtured during the glory days of the […]
[…] next day’s breakfast, and no egg. I had learned from my short time in the city and now in my neighbors’ apartment that westerners move more slowly, but also more quietly and with distance […]
<i>Dialogue 27.2 (Summer 1994): 69–82</i><br>Zina, like many other early converts to Mormonism, was a child of the Second Great Awakening.
[…] to that topic alone: chapter six on the early 1930s and chapter seven on what I would call the “classical period” of church welfare from 1936 through about 1960. Chapter eight reveals in detail […]
[…] we’ve walked a long road since then, a road that has led us farther and farther away from religious discourse and Christian justification. Our reasons have been good: We didn’t want to limit or […]
[…] they would begin again. It went on like that for a while until I was ready to call it an unidentified flying object and leave it at that. But they eventually agreed to nod […]
[…] old, somewhat dedicated bicyclist, I nonetheless found myself moved by Sheehan to get away from the office, now and again, to ride in the late afternoons under a canopy of sheltering trees in the […]
[…] earth). Perhaps even more significantly, the use of bard’ for “bring forth” (in the sense of a call to assembly) is also lexically unprecedented. Zucker assumed that the traditional understanding of this text is […]
[…] well” talk on April 27, 1997. When David went for his interview to apply for a mission call, Bishop ****** told David he does not want me to speak at his “fare well, ” […]
[…] lesson for the community. She couldn’t forgive herself her sin and ended her own life, and even now she can’t forgive herself, so here she is, stuck in the earthly realm, waiting—for what?—a pardon […]