Dialogue E-Paper July 12, 2006
As an alternative to myopic polarization, this essay provides new ways of understanding Joseph’s narrative, analyzes previously neglected issues/data, and establishes a basis for perceiving in detail what the teenage boy experienced in the religious revivalism that led to his first theophany
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Cross-posted at By Common Consent by Blair Hodges
What is a human?
David Grandy called my attention to Richard Dawkins calling attention to G.G. Simpson’s assertion that “all attempts to answer that question before 1859 [the year Darwin published Origin of the Species] are worthless and . . . we will be better off if we ignore them completely.”[1] Pay no attention to the human behind the definition of “human,” we’re told–or perhaps, warned. After all, paying close attention to the ways the human has been defined historically will certainly upset Fundamentalist-minded atheists and Christians alike; the folks who fear the liminal, the shifting, the outer rims, the ungraspable, the uncontrollable, the monster.
Listen on Apple Podcasts. Listen on Spotify. Dialogue is proud to launch a new monthly podcast series on the dialoguejournal.com/topicpages, exploring key issues in the history of LDS scholarship. Join host Taylor Petrey, editor of…
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,…
Dialogue 44.4 (Winter 2011): 106–141
From Editor Taylor Petrey: “Toward a Post-heterosexual Mormon Theology” was actually the first major article I ever published. I did not know what to expect, but it ended up being a widely discussed piece, accessed tens of thousands of times. To this day I still receive notes of appreciation for this article.
Listen to a conversation about this piece here. JACOBA:[1] I have my genealogical abilities, and I wield them as I see fit. JASON: And you saw fit to marry your son to Chalo’s daughter? JACOBA:…
Dialogue 51.3 (Fall 2018): 83–129
The priesthood revelation of 1978 eased some of the tension when the apostles affirmed that Blacks could now be “adopted into the House of Israel” 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 “seed of Cain.”
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.”
In the Book of Mormon, when Ammon is preaching to King Lamoni and his household, we meet a believing Lamanitish servant named Abish, who had “been converted unto the Lord for many years, on account…