Periodicals; Mormons; Religious thought; Philosophy and religion
Independent national quarterly established to express Mormon culture and examine the relevance of religion to secular life. It is edited by Mormons who wish to bring their faith into dialogue with human experience as a whole and to foster artistic and scholarly achievement based on their cultural heritage. The journal encourages a variety of viewpoints; although every effort is made to insure accurate scholarship and responsible judgment, the views expressed are those of the individual authors and are not necessarily those of the Mormon Church or of the editors.
Dialogue Foundation, P.O. Box 658, Salt Lake City, Utah 84110-0658
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Bradley, Martha Sonntag ; Roberts, Allen Dale
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The LDS Intellectual Community and Church Leadership: A Contemporary Chronology
The LDS Intellectual Community and Church Leadership: A Contemporary Chronology Lavina Fielding Anderson THE CLASH BETWEEN obedience to ecclesiastical authority and the integrity of individual conscience is certainly not one upon which Mormonism has a monopoly. But the past two decades have seen accelerating tensions in the relationship between the institutional church and the two overlapping subcommunities I claim—intellectuals and feminists. As I have struggled to understand that conflict, I return again and again to the idea of control. Both intellectuals and the institution claim aspects of the same territory and relate to it differently. Both claim supremacy—the supremacy of institutional authority in one case and the supremacy of the individual conscience in the other—and try to influence or control historical interpretations, theological understandings, and the nature of the Mormon community. The resulting conflicts are not those of intellectual property alone, relevant only to academics. They affect people's jobs, church service, personal feelings of esteem and worthiness, social relations with ward and stake members, worship in congregations and in temples, feelings of acceptability to God, and even personal spirituality. The conflict has brought with it feelings of betrayal, mistrust, and deep personal pain for many. Many, even though they remain active and accept callings, are stigmatized and marginalized by successive generations of bishops, sometimes perpetuating a tradition on their own and sometimes acting on information received from their own ecclesiastical leaders. No conflict is a simple heroes-versus-villains scenario. Even people who differ sharply can deal with each other respectfully and lovingly. That we so fail to do so is a sign of our humanness, but it is also a marker of the power differential that exists