[…] in Your Sister in the Gospel, providing a fresh perspective on Mormonism from the view of an African American convert in the nineteenth century. Jane’s perspective, Newell argues, shows a form of Mormonism focused on […]
[…] than a dozen books on Mormon (The Church of Jesus Christ of Latter-day Saints) history and the American West. His best known work is his book Blood of the Prophets: Brigham Young and the […]
[…] 2007): 50–60
These articles were about legal arguments. The case against argued that marriage was already tenuous and allowing same-sex marriage would doom it, suggesting that people would become homosexuals if same-sex marriage were […]
[…] are consumed in limited quantities. Limited food became an obsession for Orlean, a woman preoccupied with food. Today, some argue that this new preoccupation led to her early death. Her dreams confirmed Elden’s instruction. […]
[…] symbol that is now prominently displayed on the Church logo and is imprinted on Church publications, websites, videos, and other forms of communication. This symbol includes a depiction of Bertel Thorvaldsen’s statue Christus Consolator. […]
[…] 1–35
This article will explore how one of the most open-ended psychological interpretations of Smith’s prophetic leadership and motivation might contribute to better understanding the trajectory of this extraordinarily talented and conflicted individual whose […]
[…] Mormon, are nonetheless part and parcel of a larger body of legend which has clear antecedents in American folk belief. According to Lundwall, these stories, which he called “historical data,” show that those who […]
[…] culture of the Hebrew patriarchs in mid-nineteenth-century America. The minutes of the conference appeared as a Deseret News Extra for September 14, 1852, and were reprinted as a Supplement to Volume 15 of The […]
[…] the Oneida community was disbanded. In 1837, when Mormon headquarters was located in Kirtland, Ohio, a Cleveland newspaper fifteen miles away printed a letter which argued for polygamy as a remedy for the “distress” […]
Dialogue 36.3 (Spring 2003): 71–87Watson shares why early fundamentalists broke off from the main church and decided to leave Utah and settle Short Creek.