The scene: my house on any weekday evening. The table’s scattered with toy airplanes, homework, books, the orange-eyed cat that’s recently adopted us, and several chewed-up pencils. I’m hunting for my keys on my way…
Napoleon fever has struck. Thousands of young girls are adorning their walls with posters of the nerdy hero in the sweet brown suit and scrambling to learn the womanly art of weaving key chains from…
We’re in Ogden, Utah, on the second day of May, heading home to Orem after a Sunday afternoon with grandchildren. Carol is driving south on Washington Boulevard passing low business buildings whose shadows are covering the lawns and reaching out into the street. Up ahead, I spot a man lying in the grass maybe twenty feet back from the curb. A drunk sleeping himself sober? I wonder. Probably drunk . . . But what if he’s a diabetic whose sugar is low and he can’t get up?
In 1831 at the same time that Joseph Smith was receiving visions and establishing a new church because no contemporary religion was true—they had all become dead relics with no prophecy in them—Scottish writer Thomas…
Dialogue 38.4 (Winter 2006):105–156
He has written about it at least four times. It reflects most of the problems with all of his extended chiasms. My argument is that he has imposed chiasmus on the Book of Mormon where none was intended.
Dialogue 38.4 (Winter 2006):83–104
Thus, regardless of how one chooses to resolve the issues surrounding its origins, one must conclude that the Book of Mormon’s theological arguments should be seen as designed to be read and understood by its early nineteenth-century audience.
Recently, my wife and I became foster parents to two teenagers of Haitian ancestry, a fourteen-year-old girl and an eighteen-year-old boy. It is our first-time parenting experience, and “interesting” is not an adjective that does…
Dialogue 38.4 (Winter 2006):45–82
the original text, unfortunately, no longer exists on this earth, and we are left only with the assurances of a “translator” that the testimony contained in the record is “true,” although we do not, in fact, have even the complete text as it left the hand of the translator/scribe.
Mormon history is part of the colonization history of the American West; and the LDS Church, as a major player in that process, still bears a colonization imprint in many ways. The colonizing days are over now, and the Church is part of a major political presence in the world, no longer the colonized, but rather the colonizer. In this article, I argue that the Utah-based modern Church has replicated the same colonization process on its membership abroad to which it was once subjected.
With this issue, Dialogue begins a special series which, rather than filling a single issue, will present a number of articles in successive issues. Under the supervision of guest editor Ethan Yorgason, this series will…