Both within and without the LDS Church Latter-day Saint archaeologists traditionally have been regarded as scriptural archaeologists. Although this was prob ably accurate through the 1950s, in the past decade a new generation of Mormon…
Dialogue 40.4 (2007): 70–105
The purpose of this article is to begin filling that gap by discussing some of the publicity accompanying the recently built Helsinki FinlandTemple, located in the southern Finland city of Espoo.
[…] A. Prince, Having Authority: The Origins and Development of Priesthood during the Ministry of Joseph Smith (Independence, Mo.: Herald Publishing House, 1993). While it is theoretically possible to separate these two acts in today’s […]
Dialogue 56.3 (Fall 2023): 1–33
Practitioners and historians of Book of Mormon archaeology have tended to narrate the emergence and history of the field as a story of conventional scholarly investigations by Latter-day Saint professionals, professors, and ecclesiastical leaders. These narratives foreground the efforts of educated, white, upper-middle-class professionals and Church-funded institutions based in Salt Lake City and Provo, near the centers of Mormon power.
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.
America is currently in the midst of state-by-state political activism and judicial appeals to prevent the legalization of same-sex marriage. In 1996 the U.S. Supreme Court invalidated one example of the related effort to roll back laws protecting homosexuals from civil discrimination, but this campaign moves forward on various fronts in every state of the Union. Its organizers will certainly extend this political activism into all states currently lacking a “Defense of Marriage Act” (DOMA) which both prohibits same-sex marriage and refuses to recognize such unions legally performed in other states or countries. In view of the pace for this state by-state political activism during the 1990s, the Defense of Marriage campaign will probably continue throughout the United States for at least another decade.
Dialogue 47.1 (Spring 2014): 104–123
An oral interview between an LDS Member and a Community of Christ member regarding the history of the Kirtland Temple. They explain that despite differences in religious beliefs, people can still form friendships and cooperate.
Dialogue 51.3 (Fall 2018): 45–81
Brooks explains that “Mormons will have to choose to acknowledge the pivotal and pervasive role of white supremacy in the founding of LDS institutions and the growth of the Mormon movement.”
Shortly after Mormon pioneers arrived in Utah in July 1847 Brigham Young planned for an anticipated population explosion by exploring the region and locating sites which could support new settlements and industries. Parley P. Pratt…
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 defend one’s life, family, property and liberties on the one hand, with the commandment to renounce war as a tool of Satan on the other. While there is more than enough material in LDS scriptures and commentary to support a number of positions, until very recently any dichotomy in LDS attitudes towards specific wars has generally been seen only in the context of U.S. foreign policy.