[…] that somehow an articulate and systematic philosophy is likely to provide such a system of shared meaning. The stock example is, of course, the Middle Ages, when such theologians as Thomas Aquinas and Duns Scotus […]
[…] the Constitution rather than in the formal procedures and institutions which it establishes? If Providence shaped the American system of government, does it follow that all other systems are generated without supernatural influence? If […]
[…] European society. Overcrowded cities, exploitation of industrial workers through wage slavery, prices deter mined purely by the market and at the expense of human needs, commercial insurance, and the social evil of prostitution, all […]
[…] a willingness on their part that the leader of the Mormon Church take an active role in politics, in spite of his opposed opinion, and also a reverence for the man and the office […]
[…] States—27 percent of total Church membership in 1990. In contrast, the United States had 56 percent {Deseret News Church Almanac 1991). When one considers these figures in light of the ever-increasing Church growth rate, even […]
<i>Dialogue 28.3 (Fall 1995): 1–12</i><br>As American feminist thinkers and organizers, 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 […]
LDS attitudes towards war and peace in general have been covered fairly comprehensively in the past decade or so. The attitudes are complex and generally attempt to strike a balance between the duty to […]
[…] made him one of the few genuine mavericks in American political history. From his earliest days in politics, he was charismatic, independent, supremely self-confident and candid. He was one of the few Utah governors […]
[…] Mormon health is now widely acknowledged. Mor mons have shown that they experience what medical science would predict from their lifestyle: a longevity several years greater than non-Mormons, with much less cancer and heart disease.
[…] (Fall 2021): 1–76</i><br> Given the inadequate tools to police racial boundaries, LDS Church leaders like Joseph Fielding Smith struggled to define precisely where Black and light-skinned Latter-day Saints fit into the Church’s conception of soteriology.