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Relevant bibliographies by topics / Emma Hale Smith

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Academic literature on the topic 'Emma Hale Smith'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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Journal articles on the topic "Emma Hale Smith"

1

Hansen, Klaus J., Linda King Newwell, and Valeen Tippetts Avery. "Mormon Enigma: Emma Hale Smith: Prophet's Wife, "Elect Lady," Polygamy's Foe, 1804-1879." Journal of American History 72, no. 4 (March 1986): 950. http://dx.doi.org/10.2307/1908920.

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Moynihan, Ruth Barnes, Linda King Newell, and Valeen Tippetts Avery. "Mormon Enigma: Emma Hale Smith: Prophet's Wife, "Elect Lady," Polygamy's Foe, 1804-1879." Western Historical Quarterly 16, no. 4 (October 1985): 450. http://dx.doi.org/10.2307/968609.

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Welter, Barbara, Linda King Newwll, and Valeen Tppitts Avery. "Mormon Enigma: Emma Hale Smith; Prophet's Wife, "Elect Lady," Polygamy's Foe, 1804-1879." American Historical Review 91, no. 1 (February 1986): 186. http://dx.doi.org/10.2307/1867376.

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"linda king newell and valeen tippetts avery. Mormon Enigma: Emma Hale Smith; Prophet's Wife, “Elect Lady,” Polygamy's Foe, 1804–1879. Garden City, N.Y.: Doubleday. 1984. Pp. xiii, 394. $19.95." American Historical Review, February 1986. http://dx.doi.org/10.1086/ahr/91.1.186.

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Books on the topic "Emma Hale Smith"

1

Newell, Linda King. Mormon enigma: Emma Hale Smith. 2nd ed. Urbana, [Ill.]: University of Illinois Press, 1994.

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2

Fischer, Norma J. Portrait of a Prophet's Wife: Emma Hale Smith. Aspen Books, 1992.

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3

John, Eileen. Emma and Defective Action. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190689414.003.0004.

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This chapter explores what Emma and Austen might have to say about human agency and autonomy. Considered and challenged are Christine Korsgaard’s use of Austen’s characters (Emma Woodhouse and Harriet Smith) to exemplify a species of defective autonomous action. It is unmistakeably the case that Emma addresses and clarifies the nature and sources of defective action. Harriet Smith’s happy subordination to Emma’s will, as Korsgaard maintains, is obviously problematic. But it is most often Emma Woodhouse herself, and not Harriet, whose conduct Austen presents as compromised, and Emma’s behavior is not defective in such a way as to suggest an abdication of will. Moreover, it is evident that considering what another thinks one should do and allowing that to inform one’s conduct is not a course of action that is invariably deplored in Emma. The chapter investigates the light Austen’s novel can shed on defects in action and the inevitability (or not) of their connection with autonomy.

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Book chapters on the topic "Emma Hale Smith"

1

Morris, Larry E. "“I Have Lost My Soul”." In A Documentary History of the Book of Mormon, 271–86. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190699093.003.0006.

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In June of 1828, after Joseph Smith and Martin Harris had translated 116 pages of the Book of Mormon, Harris convinced Joseph to let him take the manuscript for family members to read. Harris agreed to show the document only to a small group of people. Right after Harris’s departure, Emma Smith gave birth to her and Joseph’s first child, a boy, but the baby was either stillborn or died shortly after birth. After caring for Emma for some time, Joseph went north and west to the Manchester, New York, area to check on the manuscript. When Smith arrived in New York, Martin Harris confessed that he had lost the manuscript. Lucy Harris is later said to have stolen or burned it. Smith feared that all was lost but was reassured by the first revelation for which a text has survived.

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Newell, Quincy D. "The Beautiful Nauvoo." In Your Sister in the Gospel, 40–55. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199338665.003.0004.

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Jane Manning’s first job in Nauvoo, Illinois, was as a servant in Joseph and Emma Smith’s Mansion House, where she had access to many aspects of Mormonism that were otherwise tightly controlled. While doing the laundry, she later said, she went into a trance-like state in which the Holy Spirit told her about temple rituals. Manning learned about the LDS practice of polygamy from some of Joseph Smith’s plural wives. Joseph Smith’s mother allowed Manning to handle objects she said were the Urim and Thummim, seerstones Smith used as conduits for divine communication. According to her later statements, the Smiths also offered to adopt Manning as a child. This offer may have been motivated by Manning’s fatherlessness, a problematic state in the strongly patriarchal religion that may also have motivated her reception of a patriarchal blessing. This period in her life ended decisively with Joseph Smith’s 1844 murder.

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