Dialogue 45.3 (Fall 2013):138–177
In this paper, I argue that this preoccupation with structural collapse legitimizes a critical consideration of the way that language functions in the book, rendering the Book of Mormon particularly well-suited to a reading that employs the techniques of post-structural criticism.
Dialogue 36.1 (2003): 89–108
A claim is frequently made that science and religion are not incompatible. The contention 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.
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?
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 28.4 (Winter 1995): 31–55
In many respects the Reorganized Church of Jesus Christ of Latter Day Saints of the 1960s mirrored the general tumult, if not the details, of the larger American society.
Dialogue 35.3 (Fall 2003):9a–128
I am a literary critic who has spent a professional lifetime reading, teaching, and writing about literary texts. Much of my interest in and approach to the Book of Mormon lies with the text—though not just as a field for scholarly exploration.
Dialogue 39.4 (Winter 2006): 67–90
Members of the Community of Christ were shocked when our president, W. Grant McMurray, announced that he had resigned on November 29, 2004 , effective immediately.
Dialogue 27.4 (Winter 1994): 79–100
Eugene England addresses issues of inclusion and exclusion reflecting on what it means that “God is no respector of persons.”
Religious images have long been used in Latter-day Saint worship and instruction. Paintings, illustrations, and graphic works served a devotional function among the early Church members. Not only did the Latter-day Saints in Nauvoo use…
Dialogue 29.4 (Winter 1998):59–83
THE BOOK OF MORMON HAS OCCASIONALLY been portrayed as a deficient
first novel. Its characters appear flat and stereotypical; the plots and characters seem to lack moral subtlety; and so on. Should we wonder that today’s high literary circles ignore it?