Dialogue 45.3 (Fall 2012): 70–83
I will be talking today about how women fit into the functional structure of LDS church governance; but, unlike many of the others speaking today, I do not have advanced degrees in my subject, nor do I consider myself an academic
Dialogue 51.3 (Fall 2018): 131–153
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.
Bishop warned Brock Hartman ahead of time. “They’ll ask for a food order.” He opened a desk drawer and took out a binder filled with requisitions for the storehouse. “But they have a decent income…
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These special Dialogue podcasts, released in honor of our Dialogue Jubilee on September 30, has writers, thinkers, scholars, historians, advocates, editors and leaders presenting their ideas on what has made Dialogue strong in the past 50 years and what will continue it’s legacy in the coming decades. In this first session, essayists and bloggers discuss “Grappling with Groupthink: Dialogue’s Role in Addressing Critical Social Issues.”
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.
There’s a new series of short commentaries on excerpts of the BoM in town. But this new series of books on the Book are, from the very beginning, said to be guided by interpretive strategies found within the BoM itself. Recall at the outset of this review I mentioned that the BoM contains scattered pieces of its own interpretive instruction manual. The editors and contributors to this collaborative new series excavate some of these instructions from Alma 32 (An Experiment on the Word: Reading Alma 32, ed. Adam S. Miller) and from 2 Nephi (Reading Nephi Reading Isaiah: Reading 2 Nephi 26-27, ed. Joseph M. Spencer and Jenny Webb).3
According to the series introduction, the books are produced by “The Mormon Theology Seminar,” an “unofficial and independent” scholarly collaboration. “Theology” is somewhat of a foreign word to many Mormons. (We have doctrine, we don’t have professional theologians, some might say.) But the series proposes and enacts a theological reading of the BoM. What does it mean to “read Mormon scripture theologically”? For this review I decided describe what Miller & co. mean by “Theology” in order to give you an idea if their approach is something you’d find worthwhile…
Listen to the audio version of this piece here. Content warning: This article contains references to disordered eating and bodily harm. Orlean Beginning in March 1935, Orlean Kingston documented her rigorous fasts and visionary experiences…
Dialogue 50.2 (Summer 2017):55–88
Maintaining a conviction of the truthfulness of the Book of Mormon
is no easy task in the era of DNA studies, archaeological excavations, and
aggressive attacks by evangelical Protestants. Latter-day Saints cultivate
commitment to the veracity of the Book of Mormon in many different
ways.
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?
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:…