2010: Steven Peck, “Crawling Out of the Primordial Soup: A Step toward the Emergence of an LDS Theology Compatible with Organic Evolution” Dialogue 43.1 (Spring 2010): 1–36.
And in fact, what might it mean that God “used” evolution tocreate life’s diversity? Was this a choice for God among other al-ternatives? Do Wildman’s pessimistic conclusions hold for Mor-monism? Does evolution imply a noninterventionist Deity? Arethere more optimistic views possible, some of which may actuallysuggest that evolution enhances and expands our view of God?
2006: Kent C. Condie, “Premortal Spirits: Implications for Cloning, Abortion, Evolution, and Extinction,” Dialogue 39.1 (Spring 2006): 35–56.
“Any organism (animal or plant) living on Earth today or any organism that lived on Earth in the geologic past is largely the product of its genes, which in turn are inherited from two parents—or, in the case of asexual reproduction, one parent.”
2003: David O. Tolman, “Search for an Epistemology: Three Views of Science and Religion David O. Tolman,” Dialogue 36.1 (Spring 2003): 89–108.
A claim is frequently made that science and religion are not incompatible. Thecontention is that science and religion can be made to co-exist by compartmentalization, that is, by carefully limiting the scope of each so that neither intrudeson the sphere of influence of the other. Such an approach is folly.
2002: The Winter Issue, specifically the following articles:
Duane E. Jeffrey, Keith E. Norman, “Thoughts on Mormonism, Evolution, and Brigham Young University,” Dialogue 34.4 (Winter 2002): 1–18.
Michael R. Ash, “The Mormon Myth of Evolution,” Dialogue 34.4 (Winter 2002): 19–38.
David H. Bailey, “Mormonism and the New Creationism,” Dialogue 34.4 (Winter 2002): 39–59.
Devyn M. Smith, “The Human Genome Project, Modern Biology, and Mormonism: A Viable Marriage?” Dialogue 34.4 (Winter 2002): 61–71.
Dynette Reynolds, “Coming Out of the Evolution Closet,” Dialogue 34.4 (Winter 2002): 143–145.
1996: David H. Bailey, “Science and Mormonism: Past, Present, Future,” Dialogue 53.1 (Spring 1996): 80–97.
Will the church be able to retain the essence of its theology in the faceof challenges from science? Will the church’s discourse on scientific topicsbe marked by fundamentalism, isolationism, or progressivism? Will the church be able to retain its large contingent of professional scientists?
1984: Cedric I. Davern, “Evolution and Creation: Two World Views,” Dialogue 17.1 (Spring 1984): 44–50.
The big question for me in this controversy is whether freedom of inquiry, with the agonizing ambiguity that accompanies it, will be sacrificed to the interests of those who demand certainty in the hope of salvation.
1979: William E. Stokes, “An Official Position,” Dialogue 12.4 (Winter 1979): 90–92.
In postscript let me say that I have been accused of forging this letter and of taking unfair advantage of President Smith. Let the readers judge. I am personally grateful that the Church has not been caught in the position of taking a stand that might very well prove to be wrong in the future
1974: Dow Woodward, Stephen & Kathy Snow, Michael Schwab, Duane E. Jeffrey, Norm L. Eatough, “Seers, Savants and Evolution: A Continuing Dialogue,” Dialogue 9.3 (Autumn 1974): 21–37.
Duane Jeffrey is to be thanked for his article, “Seers, Savants and Evolution: The Uncomfortable Interface.” It is an excellent summary of the history of thought on evolution in the Church. To illustrate its power, it made us very carefully reconsider our own anti-evolution bias and again perceive evolution as a possibility.
1973: The Autumn/Winter issue, specifically the following articles:
Robert Rees, “Science, Religion, Man,” Dialogue 8.3/4 (Autumn/Winter 1973): 4 – 6.
Duane E. Jeffrey, “Seers, Savants and Evolution: The Uncomfortable Interface,” Dialogue 8.3/4 (Autumn/Winter 1973): 41 – 73.
Edward L. Kimball, “A Dialogue with Henry Eyring,” Dialogue 8.3/4 (Autumn/Winter 1973): 99 – 108.
Clyde Parker and Brent Miller, “Dialogues on Science and Religion,” Dialogue 8.3/4 (Autumn/Winter 1973): 109 – 126.
“Thoughts on the Interface between Mormonism, the Environment, and Evolution: Connection and Dilemma” by Clayton White