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
Of all the changes made in response to the 2018 decision to emphasize the full name of The Church of Jesus Christ of Latter-day Saints, those made to the official Latter-day Saint web and digital…
Dialogue E-Paper July 12, 2006
As an alternative to myopic polarization, this essay provides new ways of understanding Joseph’s narrative, analyzes previously neglected issues/data, and establishes a basis for perceiving in detail what the teenage boy experienced in the religious revivalism that led to his first theophany
Dialogue 53.1 (Spring 2020): 33–47
In this essay, I discuss this history, present evidence that Latter-day Saint men sold abortion pills in the late nineteenth century, and argue that it is likely some Latter-day Saint women took them in an attempt to restore menstrual cycles that anemia, pregnancy, or illness had temporarily “stopped.” Women living in the twenty-first century are unable to access these earlier understandings of pregnancy because the way we understand pregnancy has changed as a result of debates over the criminalization of abortion and the development of ultrasound technology.
Dialogue 39.3 (Fall 2007):188–206
Others, including Wunderli, hold that the proposed chiasms in the
Book of Mormon are not deliberate applications of the chiastic form and
ascribe their chiastic structure to the ingenuity of the analyst, rather than
to the intent of the author.
Dialogue 50.1 (Spring 2017): 167–180
This tendency to rewrite Relief Society history continued from the
1850s into the 1990s.
Dialogue 49.1 (Spring 2016): 1–26
Central to Joseph’s creative energies was a profound commitment to an ideal of cosmic as well as human collaboration. His personal mode of leadership increasingly shifted from autocratic to collaborative—and that mode infused both his most radical theologizing and his hopes for Church comity itself.
Ever since the dark hours of September 11, I have been disquieted about what is now called “The War on Terrorism.” While I share America’s moral outrage over the barbaric attacks on our nation and its people, I have also felt uneasy about the quick polarizing rhetoric, the boasting of our power, the clamoring calls for revenge, and the military force we have unleashed upon other countries. I have wondered if there weren’t a better alternative than to launch an all-out assault on a country (Afghanistan) that had already been devastated by recent wars (and which had suffered a million casualties in the decade of the nineties), to wage a preemptive war against another nation (Iraq) on the supposition that it was tied to the September 11 attacks, and to undertake the seemingly impossible eradication of terror from the face of the earth, if not from the hearts of its inhabitants.
Dialogue 36.4 (Winter 2004):129–167
Instead of lending support to an Israelite origin as posited by Mormon scripture, genetic data have confirmed already existing archaeological, cultural, linguistic, and biological data, pointing to migrations from Asia as “the primary source of American Indian origins
When I picked up David’s paper to read it, I had a pencil in my hand. Years of reading my students’ and my own papers made it natural to edit as I read. How ever,…