[…] on communication from God. On the other hand, Latter-day Saints also stress the role of agency in human life and God’s unwillingness—or perhaps even inability—to interfere in one’s life non-consensually. As one Latter-day Saint […]
[…] Let me offer a few specific and powerful examples applying theological trajectory. The proclamation notes that “All human beings—male and female—are created in the image of God.” Since Mormons believe in a gendered deity, […]
[…] eighteen to twenty-five population (averaged 2013/2014) per thousand, which is obtained from the Department of Health and Human Services. While the eighteen- to twenty-five demographic is not identical to the fifteen-to-nineteen age group under […]
Dialogue 28.4 (Winter 1995): 105–119
This was a prelude to his book-length treatment Same-Sex Dynamics in 19th C. America: A Mormon Example, that looked at “intimacy” broadly defined, before the rise of homophobia in the post-WWII period. It is a fascinating study of changing norms and practices that once allowed for a huge range of bonding practices between people of the same-sex. Quinn himself had come out in the course of researching this article and the book a few years before, and this work remains influential.
[…] and refuse to treat gay members and other homosexuals with the dignity and respect they deserve as human beings. Church leaders who hold responsible civic positions on school boards and in state legislatures should […]
Dialogue 49.2 (Summer 2016): 45–50
“I am the mother of a queer son. I am also an active member of The Church of Jesus Christ of Latter-day Saints as well as a professor at Brigham Young University, where I teach courses in literacy education, educational research methods, and multicultural education.”
[…] about the trade-offs in Church members’ participation, particularly because there’s little discussion of the unintended consequences or human cost of these actions. I have been pained by the often insensitive behavior of Church members […]
Dialogue 52.1 (2019): 169–178
Young shares her testimony of temple work even though she found some wording in the endowment ceremony sexist.
Dialogue 23.2 (Summer 1990): 85–97
Chronicling the history of baptizing for the dead during the Nauvoo Period, this article introduces the practice from the first baptizers to how it was altered after Joseph Smith’s death.
[…] the power of community to reconcile high ideals with the realities of difference and the tragedies of human weakness;. she serves as an advisor in the Young Women’s program of the Pinehurst Ward in […]