Dialogue 52.1 (Spring 2019): 45–76
A Feminist Family Home Evening discussion with Maxine Hanks regarding women in the church as seen through temple theology.
Dialogue 23.4 (Winter 1990): 83–96
This essay explores some of the strengths of deliberately choosing
to relate to our world with gender-inclusive language in three areas
Dialogue 45.3 (Fall 2012): 70–83
I will be talking today about how women fit into the functional structure of LDS church governance; but, unlike many of the others speaking today, I do not have advanced degrees in my subject, nor do I consider myself an academic
Dialogue 47.4 (Winter 2014): 79–84 One day you’ll probably hear the name Kate Kelly. And you’ll probably ask me my thoughts about her and her work with Ordain Women and her subsequent excommunication.
Dialogue 51.1 (Spring 2018): 167–180
The issue of authority in Mormonism became painfully public with the rise of the Ordain Women movement.
Dialogue 51.1 (Spring 2018): 167–180
In the prequel to this article, I discussed in general contours the dual nature of authority—individual and institutional—and how the modern LDS concept of priesthood differs significantly from the ancient version in that it has become an abstract form of authority that can be “held” (or withheld, as the case might be).
Dialogue 53.1 (Spring 2020): 129–142
Interview with Brittany Mangelson who is a full-time minister for Community of Christ. She has a master of arts in religion from Graceland University and works as a social media seeker ministry specialist.
Dialogue 23.2 (1990): 61–83
Launius shares how the Reorganized Church has changed their stance on baptisms for the dead.
Dialogue 30.2 (Summer 1997): 47–65
Born into a Canadian family living in St. Andrews, Ontario Province, on 20 October 1861 , Richard C. Evans rose to fame and power experienced by few other members of the Reorganized Church of Jesus Christ of Latter Day Saints during the late nineteenth and early twentieth centuries.
Dialogue 36.4 (Winter 2003): 177–192
In this paper I will briefly discuss what I see as the six major differences between the two churches during the first century of their existence, and then I will look at eight new differences that have emerged over the past forty years or so. I make no claim that either is a complete list.