The Mormon Myth of Evil Evolution
March 27, 2018Dialogue 34.4 (Winter 2002): 19โ38
In the years since this event, I’ve found that there are a number of members who believe that evolution is a doctrine of the devil.
Dialogue 34.4 (Winter 2002): 19โ38
In the years since this event, I’ve found that there are a number of members who believe that evolution is a doctrine of the devil.
Dialogueย 44.1 (Spring 2011): 53โ84
This essay explores conflicting messages within LDS teaching on LGBT rights, when it both opposed same-sex marriage and in the wake of Prop 8 also came out in support of other LGBT rights that display both wrath and mercy. It explores a theory of LDS teachings on homosexuality along these lines, as well as the context of shifting norms around sexual identity.
Dialogue 51.3 (Fall 2018): 83โ129
The priesthood revelation of 1978 eased some of the tension when the apostles affirmed that Blacks could now be โadopted into the House of Israelโ as full participants in Mormon liturgical rites. But this doctrinal shift did not resolve the vexing question of whether or not Black people derived from the โseed of Cain.โ
Dialogue 50.3 (Fall 2017): 89โ115
I thus argue that Mormonism exists wherever there is belief in the Book of Mormon, even though many adherents reject the term โMormonismโ to distance themselves from the LDS Church headquartered in Salt Lake City.
Trying to get to the nursery proper and all of the blooming plantsโbright colors, heady smells, early summer at its bestโMona almost walked past his table. It was one of those fold-ยญup numbers with foldout…
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On April 4, 2020, The Church of Jesus Christ of Latter-day Saints (LDS) formally adopted an institutional symbol that is now prominently displayed on the Church logo and is imprinted on Church publications, websites, videos,…
Rachel Farmer guest posts at Feminist Mormon Housewives to discuss her new art exhibit in New York, and describes her encounters with the archives of Dialogue.
Itโs funny to exhibit my little ceramic pioneers here on the east coast. People wonder who they are and what they are doing. Are they prairie moms? Eastern European peasants? Pilgrims? What are those carts they are lugging around? Are they peddlers? One thing is certain โ these women know how to work!
This fascination with my ancestry โ and questions about my own place in the Mormon narrative โ led my young nerdy self on a quest to read all the back-issues of Dialogue: A Journal of Mormon Thought (that my parents kept conveniently stacked in their study).
The women I met on these pages forever changed my worldview: Laurel Thatcher Ulrich, Maureen Ursenbach Beecher, Carol Cornwall Madsen, Lavina Fielding Anderson. Though they wrote about contemporary feminist issues, it was their insights into Mormon womenโs more independent and expansive role in the early church that gave me some extra backbone.
Dialogue 36.4 (Winter 2004):129โ167
Instead of lending support to an Israelite origin as posited by Mormon scripture, genetic data have confirmed already existing archaeological, cultural, linguistic, and biological data, pointing to migrations from Asia as “the primary source of American In๏ฟพdian origins
Dialogue 51.3 (Fall 2018): 131โ153
This essay provides an outline for how to have a more robust intrafaith dialogue about race among members of the LDS church. Using principles from Martin Luther King, Jr. about dialogue on race, Whitaker argues for the need for greater dialogue to overcome the past.