[…] 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 […]
In the introduction to his epic short story, “A River Runs Through It,” Norman Maclean wrote that his primary aim was to let his “children know what kind of people their parents are or […]
[…] revelation texts carved out a complex system of ranks, offices, jurisdictions, and judicial bodies that implicitly rejected the feminization of Protestantism, while forwarding a selective blend of biblical terminology, Book of Mormon-defined praxis, and […]
[…] by the power of faith, could draw aside the curtain of eternity and gaze upon the invisible world. There were men who could tell the destiny of the human family, and the events which […]
[…] discovery of Mormon belief and practices, predicted that if something did not change the Mormon “course, the world’s history will not furnish a parallel of degradation and wretchedness.” Among the earliest observers to suggest […]
<i>Dialogue 14.4 (Winter 1981): 60–69</i><br>THE QUESTION of whether worthy women could be or ought to be ordained to the LDS priesthood has not, until recently, been considered seriously in the LDS community.
<i>Dialogue 47.1 (Spring 2014):1–23</i><br>This conclusion is obviously problematic, as it implies that the early Church repudiated teachings from the Book of Mormon immediately following its publication. Thus there is a need for a reassessment […]
<i>Dialogue 53.2 (Summer 2020): 1–35</i><br> This article will explore how one of the most open-ended psychological interpretations of Smith’s prophetic leadership and motivation might contribute to better understanding the trajectory of this extraordinarily talented and […]
[…] (1973): 109–126</i><br> To answer that question we needed to create some instruments with which we could gather the data. We are currently engaged in that instrument-building phase. As one step in that process, we […]
<i>Dialogue 14.3 (Fall 1981): 89–100</i><br> Joseph Smith’s 1838 account of the First Vision has taken priority in structuring Mormon identity, despite the existence of different versions. This article explores why that version is so […]