[…] characteristic of an oral culture is that it is inescapably communal, while much scripture study by Western Mo mons is individual. President Donald Miller, interviewed October 21,1998, mission office, Port-au-Prince, Haiti. Michelet, interviewed October […]
Dialogue 54.3 (Fall 2021): 1–40
The debate about Joseph Smith’s translations have primarily assumed that the translation was commensurable and focuses upon theories of authorial involvement of Joseph Smith.
The experience of Daniel and his friends in Nebuchadnezzar’s Babylon was, perhaps, the first published instance of a controlled clinical trial. This preliminary success led to an extension of the trial diet for a three-year period, at the end of which Daniel’s group not only demonstrated fairer countenances, but superior performances on the king’s equivalent to an I.Q. test.
Dialogue 39.3 (Fall 2007):188–206
Others, including Wunderli, hold that the proposed chiasms in the
Book of Mormon are not deliberate applications of the chiastic form and
ascribe their chiastic structure to the ingenuity of the analyst, rather than
to the intent of the author.
BUT, you may say, no other name matters—what has naming got to do with personal salvation? I will try to explain.[1] Over many years, I’ve made a point to list the names I find in…
Dialogue 52.1 (Spring 2019): 17–32
But the experience of women as women, their wilderness crescent,
is unshared with men—utterly other—and therefore to men, unnatural.
In a 1933 address, Elder Glenn L. Pace asked the question, “Faced with ever louder cries for help from the world, how do we determine where to focus our efforts?” This essay asks a related question: How efficient and equitable is the allocation of the church’s charitable resources? As we compare the distribution of these resources to the poorer, less-developed countries (LDCs) with the distribution to wealthy countries (WCs), could efficiency and equity be improved?
Dialogue 45.3 (Fall 2012): 70–83
I will be talking today about how women fit into the functional structure of LDS church governance; but, unlike many of the others speaking today, I do not have advanced degrees in my subject, nor do I consider myself an academic
I have been deeply comforted that Dialogue exists, that it’s there as a strong voice for things that need to be said.” – Carol Lynn Pearson
The question of whether or not Joseph Smith participated in the translation of the Book of Mormon as an actual translator, or merely as a transcriber, remains a point of debate in Mormon studies. Did Joseph receive spiritual impressions and visionary experiences by means of a translation device (seer stone, interpreters, and/or Urim and Thummim) and then articulate them into English by tapping into his own mental storehouse of English vocabulary, phraseology, and conceptualizations (the theory of “loose control”)? Or did Joseph simply read the words of a preexisting translation that appeared to him on the surface of the translation device, without any significant contributions of his own (the theory of “tight control”)? As Richard Bushman aptly observes, “Latter-day Saints themselves cannot agree on how the writings engraved on the gold surfaces relate to Joseph Smith’s oral dictation to his secretaries.”