Dialogue 51.4 (Winter 2018): 105–143
Richard Sleegers contrasts 19th century Protestant teachings about salvations to what Joseph Smith taught about life after death.
Dialogue 51.3 (Fall 2018): 131–153
This essay provides an outline for how to have a more robust intrafaith dialogue about race among members of the LDS church. Using principles from Martin Luther King, Jr. about dialogue on race, Whitaker argues for the need for greater dialogue to overcome the past.
Dialogue 36.4 (Winter 2004):109–128
JOSEPH SMITH GREW UP in a time and place where folk magic was an accepted part of the landscape. Before he was a prophet, he was a diviner, or more specifically, a scryer who used his peepstone to discover the location of buried treasure.
The respective websites of the Church of Jesus Christ of Latter-day Saints (LDS) and the Community of Christ,[1] provide explicit access to the public images both churches wish to project. Upon these websites, each denomination…
In Haiti religions are rarely understood to be autonomous from one another. It is not unusual for seemingly disparate mythological systems to coexist not only across the Haitian landscape, but also within individual Haitian practice.…
Seven and a half blocks east and five blocks south of the Salt Lake Temple, the 0,0 of the city’s cardinally aligned grid, an inconspicuous gate on the north side of the street opens onto a long path that leads to what was once the backyard of Thomas B. Child. A stonemason by trade and Mormon bishop by calling, Child spent many of his spare moments between 1945 and 1963 designing surreal and sacred sculptures and engraving poignant aphorisms into stone tablets, gradually creating one of the most unique (and, even to most Mormons, unknown) collections of folk art in the United States.
Dialogue 51.3 (Fall 2018): 83–129
The priesthood revelation of 1978 eased some of the tension when the apostles affirmed that Blacks could now be “adopted into the House of Israel” as full participants in Mormon liturgical rites. But this doctrinal shift did not resolve the vexing question of whether or not Black people derived from the “seed of Cain.”
The Church of Jesus Christ of Latter-day Saints is a global church based in the United States. The cultural context of the Church as a top-down, global entity with centralized leadership necessarily interacts with local…
Dialogue 50.3 (Fall 2017): 89–115
I thus argue that Mormonism exists wherever there is belief in the Book of Mormon, even though many adherents reject the term “Mormonism” to distance themselves from the LDS Church headquartered in Salt Lake City.
When the above notice appeared in the Improvement Era in September 1933, it did not seem out of place in a publication intended for the general church membership. In the same issue of the Improvement Era, Theodore E. Curtis posted a notice for another collection of poetry. Its announcement included endorsements from notable leaders of the church: