[…] Moreover, they render any meaning or content that people attribute to it partial and incomplete. What we call the word of God can be no more than our best idea of God and his […]
<i>Dialogue 34.4 (Winter 2002): 19–38</i><br>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.
<i>Dialogue 57:4 (Winter 2024) 33-66 </i><br> Over the past decade, a growing and exciting body of scholarship in Mormon studies has applied critical theory to Mormon history, specifically queer and race critical theory.
[…] American archaeology, Chiasmus, and word prints?” This sees the BoM as a “sign” of Joseph Smith’s prophetic call or his status as a fraud. But that is a pretty narrow way of reading it. […]
[…] longer than usual. We could have eliminated some of the ephemera but decided that this would detract from the value of our service. Rather than resort to paring the bibliography, the superfluous introduction has […]
[…] 18.4 (Winter 1984): 65–80</i><br> Shortly after the church was organized, one of Joseph Smith’s main priorities during his lifetime was preaching to the Native Americans, who he believed to be the descendants of the Lamanites.
[…] the excuse that he does of a family in addition to school and work. Even so, I call him just before Mother’s Day to ask him to call Mom and wish her a happy […]
<i>Dialogue 27.4 (Winter 1994): 79–100</i><br>Eugene England addresses issues of inclusion and exclusion reflecting on what it means that “God is no respector of persons.”
[…] There was great sorrow in the chapel. But, as the years passed, his death became an abstraction. Now, over three decades later, after witnessing a fair amount of human suffering and death, both through […]
[…] would be best to clarify a few of the notions at issue. Sears affirms what I will call necessitarian causal determinism, or nc-determinism. That is, Sears asserts that for every event that happens, there […]