Dialogue E-Paper July 12, 2006
As an alternative to myopic polarization, this essay provides new ways of understanding Joseph’s narrative, analyzes previously neglected issues/data, and establishes a basis for perceiving in detail what the teenage boy experienced in the religious revivalism that led to his first theophany
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 51.4 (Winter 2018): 105–143
Richard Sleegers contrasts 19th century Protestant teachings about salvations to what Joseph Smith taught about life after death.
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.
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 36.3 (2003): 53-80
Compton considers priesthood as portrayed in Old Testament texts and how women are underrepresented in today’s discourse.
Dialogue 23.4 (Winter 1990): 83–96
This essay explores some of the strengths of deliberately choosing
to relate to our world with gender-inclusive language in three areas
Dialogue 47.4 (Winter 2014): 167–180
Brooks talks about the period from 1970s Mormon feminism in Boston to the present and imagines what needs to be part of the future. She identifies five areas for Mormon feminism: theology, institutions, racial inclusion, financial independence, and spiritual independence.