MOH: Please introduce the project and tell us a bit about how it works. JC: Thank you, I’m so excited to share this great new resource! The Book of Mormon Art Catalog is a comprehensive…
Dear Sirs: . . . . I borrowed the first two issues and have read each one with a great sense of gratitude. I knew it — I knew you were there somewhere, you people…
Dear Sirs: After Udall’s letter, what now? Despite the possible political implications of Stewart Udall’s letter, I hailed it as a welcome voice on a subject generally veiled in public silence. And yet after the…
Dialogue 8.3/4 (1973): 43–73
Ever since his great synthesis, Darwin’s name has been a source of discomfort to the religious world. Too sweeping to be fully fathomed, too revolutionary to be easily accepted, but too well documented to be ignored, his concepts of evolution1 by natural selection have been hotly debated now for well over a century.
Dialogue 8.3/4 (1973): 99–108
Over the years Henry Eyring’s status in the first rank of scientists has become secure. He has produced a staggering volume of research publications in the fields of his interests: application of quantum mechanics and statistical mechanics, radioactivity, theory of reaction rates, theory of liquids, rheology, molecular biology, optical rotation, and theory of flame.
Listen to a conversation about this piece here. There is in every person an inward sea, and in that sea there is an island and on that island there is an altar and standing guard…
Listen to a conversation about this piece here. JACOBA:[1] I have my genealogical abilities, and I wield them as I see fit. JASON: And you saw fit to marry your son to Chalo’s daughter? JACOBA:…
Dialogue 40.1 (Spring 2007): 83–136
Watson explains how the secret marriage of Louis J. Barlow to a 15-year-old girl caused a major rift among fundamentalists. Today’s fundamentalist members are still experiencing the effects of that marriage.
Dialogue 1.2 (Summer 1966): 72–79
In this important article in one of the earliest Dialogue issues, Keller says “I went because I was frankly worried: worried that my wife and children should find me slipping after talking intense brotherhood, worried that the church members I led and taught should know where the doctrine but not the action in life is, worried that the students I counseled and read and philosophized with where I taught should reach for meaning for their lives and find no guts, worried in fact that I should somehow while propagating and preaching the Kingdom of God miss it, miss it altogether. The rest was nonsense.”
Dialogue 51.3 (Fall 2018): 29–44
Smith considers “why would any self-aware Black person find Mormonism the least bit appealing given its ignoble history of racial exclusion and marginalization?”