[…] the lives of Latter-day Saints by being able to create a point of intersection between human desires for righteousness and the divine willingness to be bound by covenant. This point has remained constant, even […]
[…] his book-length treatment Same-Sex Dynamics in 19th C. America: A Mormon Example, that looked at “intimacy” broadly defined, be fore the rise of homophobia in the post-WWII period. It is a fascinating study of changing norms […]
[…] stake center was ninety miles from the town where I lived, but we made the hour-and-a-half drive for conferences and firesides, or in my terrifying case, stake dances for teenagers fourteen to eighteen. I […]
The evening be fore Jim Wilson’s family moved, he and Bob Olding rode their bikes down to the Provo River to swim one more time. The last five boys were just leaving the hole, […]
[…] crossing the plains, a man by the name of William McCary, who had Native American and African American ancestry, caused a lot of grief and trouble for both saints and the leaders of the Church.
My apologia—if one is needed— for this essay may be presented and done with at once. I have been aware, as a member of the Church, of its great resources as a moral and […]
[…] a while and then go to school a while. He was quite willing that they should work for one r more years and then they would perhaps be willing to go to school and […]
The Spring 2012 Issue opens with a feisty stack of letters to Dialogue before delving into Shawn Tucker’s exploration of Mormonism’s contribution to the “Virtues and Vices” tradition in various religious and philosophical schools of thought. Then John Bennion contributes a tribute to his ancestor Lucile Cannon Bennion and Gary Bergera examines the cases of two “liberal” professors at BYU during the Wilkinson years, offering new insight into Wilkinson’s modes of thought and management. Other highlights include poetry by Elizabeth Willes, creative nonfiction by A Motley Vision’s William Morris, an Easter homily and a Mother’s Day sermon you will actually like (really!).
[…] were orally shared. It was a context in which a listening audience would recognize Jesus’s familiar parable form, but be startled by Jesus’s actual content. Challenge parables were a “participatory pedagogy” Crossan argues (95). […]
Dialogue readers, take note!