Winter 2005
The Winter 2005 issue begins with an explanation of Mormonism through an "Afro-European" lens, looking at all aspects of the church from the structure to family life. This is followed by "A Marvelous Work and Possession: A Historicity as Post-colonialism" by R. John Williams which compares the historical skepticism directed at the Book of Mormon with that of The Travels of Marco Polo, while also looking at the stories in the Book of Mormon through a postcolonial lens. Next up is a look by Devy M. Smith at the ethnic composition of the church as well as ethnic and racial trends as the church continues to grow. Following this is "Lehi on the Great Issues: Book of Mormon Theology in Early Nineteenth-Century Perspective" by Clyde D. Ford, which argues that the Book of Mormon must be read and viewed through the lens of the time period in which it was translated, also commenting on the state of Christian scholarship in early nineteenth-century New York. Finally, we have Earl M. Wunderli who looks at the possible chiasmus in Alma 36 and offers his criticism on the claim. Also included in this issue are several personal voices, works of fiction, and a large collection of poems to choose from.
With this issue, Dialogue begins a special series which, rather than filling a single issue, will present a number of articles in successive issues. Under the supervision of guest editor Ethan Yorgason, this series will…
Mormon history is part of the colonization history of the American West; and the LDS Church, as a major player in that process, still bears a colonization imprint in many ways. The colonizing days are over now, and the Church is part of a major political presence in the world, no longer the colonized, but rather the colonizer. In this article, I argue that the Utah-based modern Church has replicated the same colonization process on its membership abroad to which it was once subjected.
Dialogue 38.4 (Winter 2006):45–82
the original text, unfortunately, no longer exists on this earth, and we are left only with the assurances of a “translator” that the testimony contained in the record is “true,” although we do not, in fact, have even the complete text as it left the hand of the translator/scribe.
Dialogue 38.4 (Winter 2006):83–104
Thus, regardless of how one chooses to resolve the issues surrounding its origins, one must conclude that the Book of Mormon’s theological arguments should be seen as designed to be read and understood by its early nineteenth-century audience.
Dialogue 38.4 (Winter 2006):105–156
He has written about it at least four times. It reflects most of the problems with all of his extended chiasms. My argument is that he has imposed chiasmus on the Book of Mormon where none was intended.
There are pieces of white shell sifted with the sands and soils of Dinetah that confuse newcomers and outsiders. Tourists look at the shells like puzzle pieces, trying to force them into what they know.…
At Eastside School in Idaho Falls, they gave us a full hour for lunch; and like most of the kids, I went home each day. Mom always had my lunch ready. I’d gulp it down…
