The New English Bible was produced to enhance modern readers’ understanding of the Bible’s content. The recommendation of the multidenominational committee that initiated the translation project in October of 1946 was “that a completely new…
Intensive research in the area of Mormon origins in New York in recent years has resulted in a significant addition to the source material available to scholars. One who has contributed significantly to this effort…
The bibliographical listing which follows includes books, pamphlets and reprints on Mormon topics, most of which were published in 1970. Because of the time lag between the last book bibliography printed in Volume 5, No. 1 and this issue the following bibliographical listing is longer than usual. We could have eliminated some of the ephemera but decided that this would detract from the value of our service. Rather than resort to paring the bibliography, the superfluous introduction has been minimized and concludes here.
The Victorian Ideal of Womanhood doesn’t seem so disadvantageous to girls thrust into a hostile world “on their own.” When you remain single, society takes away the advantages of being a girl and forces upon…
As Mr. Fetzer’s article in this issue of Dialogue makes clear, Bernard DeVoto grew up a Catholic, not a Mormon. What is more, he grew up in a house dominated by his father, and his…
I did much of my growing up as a Mormon while doing graduate work or engaged in teaching and administration at Stanford University. Though not a full-blown multiversity on the Berkeley or Minnesota model, Stanford…
I never intended to leave Utah. In fact, I didn’t leave until I was sixteen, and that was only a trip to my father’s hometown in Wyoming. I didn’t make it to California until I…
In a 1969 review-essay entitled “The New Mormon History,” Moses Rischin spoke of the sophistication with which scholars both within and without the Mormon culture were beginning to examine the Mormon past. He added, “This seems only the beginning. A giant step from church history to religious and intellectual history seems in the offing. As Mormon continuities and discontinuities are reassessed from entirely new perspectives and with a potentially greater audience than ever before, other Ameri cans and Mormons may better come to understand themselves.”
For the most part, Mormons have been a socially homogeneous people. True, the initial Anglo-American stock was reinforced from time to time by immigrants from Western Europe, but these converts were quickly absorbed into the Church’s social and cultural mainstream. Although successful missions were established among the Indians and especially among the Polynesians, it was nevertheless the English-speaking white Americans who gave the Church its leadership and set the tone of its culture.
The Church of Jesus Christ of Latter-day Saints sees both God and man in a temporal, that i§^ historical,’ context, but it has developed no authoritative, systematic statement of the philosophical implications of historical relationships. It has no official philosophy of history. What follows, therefore, are simply reflections on some problems which relate to the religious affirmations of the L.D.S. people and a tentative approach to my personal philosophy of history.