[…] emphasizes group solidarity. However it may also provide some strengths, in linking the Church to the larger community and in providing ways to understand the people around us who don’t choose to be Latter-day […]
[…] the little desert hamlet of Short Creek on the Utah-Arizona border. Today the Utah side of the community, where Johnson died, is called Hildale, and the Arizona side is Colorado City. In the mid-1930s […]
Dialogue 23.2 (1990): 61–83
Launius shares how the Reorganized Church has changed their stance on baptisms for the dead.
[…] scores. I’d be a fool to say, “I’m crazy for you, Honey,” while he’s concentrating on the Black Hawks. We were engaged to be married then, and Sackler was sitting at the white table […]
[…] John Birchers, a backwash of religious oligarchy, and, most recently, in debt to the new physics, a black hole of conservatism. Yet from its founding, Ogden has been that place apart, a haven from […]
[…] cultural evidence of accommodation to mainline religion is even more telling. Surely the revelation of 1978 admitting black men to the priesthood and the 1990 changes in the temple ceremony that excised words expressing […]
[…] when we entered and left St. George because we drove between the cutaway sides of a long, black snake of a ridge. On our way to visit our grandparents, my brothers and sisters and […]
[…] be chastised, that should only come from the president. There were at that time a number of black people investigating the Church, and we had no black members in the ward. The revelation had […]
[…] national anthem, “Lift Every Voice and Song.” But each class of forty had only two or three black children. They lived in Roxbury, at the end of the subway’s red line—and the earth—as far […]
[…] that a Boy Scout belt?” Paula asked suddenly. He turned around and grinned. “Yeah.” He had a black beard flecked with grey. “How’d you know?” “My brother has one,” Paula said. “See the buckle?” […]