Discussing religion in America, de Tocqueville once remarked that “religions ought . . . to confine themselves within their own precincts; for in seeking to extend their power beyond religious matters, they incur a risk…
I have no vulture sins, God,That overhang my sky, To climb, grey-feathering the air,And swoop carnivorously. It’s just the tiny sins, God, That from memory appear Like tedious buzzing flies to dartLike static through my prayer.
Death is the great forget, they said,A mindless, restful leaving Of all consciousness and careIn a vast unweaving. And so I waited, cramped and still,For approaching Death to bringForgetfulness—but all he broughtWas a huge remembering.
Why ritual? May I not receiveChrist without burialBy water? If I remember That He bled, If I believe, What need for Sacramental bread? Only this I know: All cries out For form — No impulse Can rest Until somehow It is manifest. Even my spirit, Housed in heaven,Was…
God may have his presencein silence only, made so that a man may have space and timeto make himself himself.Whatever is is lost — but the unmade silencesteach hope, and possibility,and all the virtues God gave men to make gods…
Sacramental hours cross this chapel of infinity where the arch of the brain dreams horror.And no one comes. Within the waiting shadows the silence says wait: the darkness is a piece of a piece in the rapture of even being. But no…
Let me begin by congratulating the editors and founders of Dialogue for their intellectual daring and integrity in the handling of this journal. And I want to thank them for inviting considered commentary on my…
It is not only refreshing in itself but also an occasion for rejoicing by all serious students of American religious history that Mario S. De Pillis is recalling our attention to the historical study of…
In his article on the quest for authority in early Mormonism, Mario De Pillis contends that “the question of the historical origins of Mormonism must ever remain central” in any exchange between Mormons and non-Mormons.…
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.”