Relevant bibliographies by topics / Smith, Joseph, Joseph Smith building

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Academic literature on the topic 'Smith, Joseph, Joseph Smith building'

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Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Smith, Joseph, Joseph Smith building"

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Jackson, Kent P. "Joseph Smith and the Bible." Scottish Journal of Theology 63, no. 1 (December 24, 2009): 24–40. http://dx.doi.org/10.1017/s0036930609990202.

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AbstractWith regard to sacred books, Joseph Smith, the founder of Mormonism (1805 – 1844), is best known for his publication of the Book of Mormon, as a history comparable to the Bible, and for other texts he put forth as divine revelations. These volumes established the unique beliefs of Mormonism and set it apart from other religions. What is less well known and often overlooked by historians is the fact that virtually every aspect of Joseph Smith's career involved the Bible, which was central to his theology and to the religious system that he established – but always in ways unique to him. Priesthoods of Aaron and Melchizedek, the building of temples and the establishment of communities in promised lands are all themes for which he invoked biblical precedents. He also produced, but never published in his lifetime, a revision of the Bible itself, the result of three years of adding to and editing the text. In addition, as he taught doctrine in his correspondence, newspaper editorials and sermons, he drew his texts and illustrations from the Bible and virtually never from the Book of Mormon or his own revelations. This article explores the role of the Bible in each of these enterprises and examines the ways Joseph Smith used it in the establishment of Mormon beliefs. The article proposes that, in his extensive use of the Bible, he was making a statement regarding his prophetic authority and his relationship to prophets and scriptures of the past.
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Jetter, Claudia. "Continuing Revelation and Institutionalization: Joseph Smith, Ralph Waldo Emerson and Charismatic Leadership in Antebellum America." Studies in Church History 57 (May 21, 2021): 233–53. http://dx.doi.org/10.1017/stc.2021.12.

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Nineteenth-century North American religious history is filled with divinely inspired people who received and recorded new revelations. This article presents Joseph Smith Jr and Ralph Waldo Emerson as charismatic prophets who promoted the idea of continuing revelation. Drawing on Max Weber's concept of charismatic authority, it will contrast their forms of new sacred writing with one another to show how both had experienced encounters with the divine. The second part will then explore how different conceptualizations of revelation led to opposing concepts of religious authority, with consequences for the possibility of institution-building processes. While Smith would reify revelation in hierarchy, Emerson eventually promoted extreme spiritual individualization by rejecting the idea of an exclusive institution as the centre of revelatory authority.
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Taves, Ann. "History and the Claims of Revelation: Joseph Smith and the Materialization of the Golden Plates." NUMEN 61, no. 2-3 (March 18, 2014): 182–207. http://dx.doi.org/10.1163/15685276-12341315.

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AbstractThe Mormon claim that Joseph Smith discovered ancient golden plates buried in a hillside in upstate New York is too often viewed in simple either/or terms, such that the plates either existed, making Smith the prophet he claimed to be, or did not, making him deceptive or delusional. If we assume that there were no ancient golden plates and at the same that Smith was not a fraud, then the task of historical explanation is more complex. Building on a review of the evidence for the materiality of the plates, the paper uses a series of comparisons — between the golden plates and sacred objects in other religious traditions, between Smith’s claims and claims that psychiatrists define as delusional, and between Smith’s role as a seer and the role of the artist and the physician as skilled perceivers — to generate a greater range of explanatory options. In light of these comparisons, we can view the materialization of the golden plates in naturalistic terms as resulting from an interaction between an individual with unusual abilities, intimate others who recognized and called forth those abilities, and objects that facilitated the creation of both the revelator and the revelation.
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Fricker, J. "Joseph Gordon Smith." BMJ 349, jul15 20 (July 15, 2014): g4495. http://dx.doi.org/10.1136/bmj.g4495.

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Mthanti, Thanti, and Kalu Ojah. "Institutions, human capital and entrepreneurial orientation: implications for growth policy." Journal of Entrepreneurship and Public Policy 7, no. 2 (July 9, 2018): 135–60. http://dx.doi.org/10.1108/jepp-d-18-00002.

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Purpose The purpose of this paper is to establish a more robust empirical support for the long established postulation by Adam Smith and Joseph Schumpeter that human capital and institutions enable Schumpeterian entrepreneurship, which, in turn, facilitates economic growth. Design/methodology/approach Adopting entrepreneurial orientation (EO) (i.e. innovativeness, proactiveness and risk taking; Mthanti and Ojah, 2017, Research Policy, 46:4, pp. 724-739) as the measure of Schumpeterian entrepreneurship at the macro-level, and using a sample of 93 countries, over 1980-2008, the authors employ system Generalised Method of Moments to investigate institutions and human capital as possible determinants of Schumpeterian entrepreneurship (EO). Findings The authors find that the human capital-EO nexus is robust across economic development levels. However, there is a cross-country variation in the institutions-EO nexus. In line with theoretical predictions, institutions indeed drive EO in middle-to-high-income countries. However, in low-income countries, building institutions in order to foster EO yields perverse outcomes, which, for us and especially based on deeper analysis, suggest that improving the quality of institutions may not be a necessary precondition for EO/growth policy in low-income countries. Furthermore, the authors find that EO is a highly persistent series, with self-reinforcing network effects, i.e. lofty EO behaviour encourages more lofty EO behaviour. Research limitations/implications Drivers of macro EO are erroneously taken as of growth. This empirical analysis corrects the sequencing. Practical implications Policy practice must acknowledge macro-EO importantly has both direct and indirect growth effects. Originality/value This study is the first to empirically test the theoretical sequence between drivers of growth/EO and economic growth.
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Nielsen, Michael E., and Marvin S. Hill. "The Essential Joseph Smith." Review of Religious Research 38, no. 2 (December 1996): 190. http://dx.doi.org/10.2307/3512351.

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Paulsen, David, and Brett McDonald. "Joseph Smith and the Trinity." Faith and Philosophy 25, no. 1 (2008): 47–74. http://dx.doi.org/10.5840/faithphil20082513.

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Appelhans, Jeffery R. "Review: The Joseph Smith Papers." Public Historian 42, no. 2 (May 2020): 124–26. http://dx.doi.org/10.1525/tph.2020.42.2.124.

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Embry, Jessie L., and Roger D. Launius. "Joseph Smith III: Pragmatic Prophet." American Historical Review 95, no. 2 (April 1990): 584. http://dx.doi.org/10.2307/2163936.

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Fellman, Michael, and Roger D. Launius. "Joseph Smith III: Pragmatic Prophet." Journal of the Early Republic 9, no. 2 (1989): 275. http://dx.doi.org/10.2307/3123233.

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Dissertations / Theses on the topic "Smith, Joseph, Joseph Smith building"

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Bennett, Russ Kay. "Joseph Smith—History: From Dictation to Canon." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3245.

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This thesis seeks to answer the question of how Joseph Smith—History found in The Pearl of Great Price developed into a part of the canon of The Church of Jesus Christ of Latter-day Saints. When the prophet Joseph Smith first dictated the text to his scribes it seems he had not intended for the work to become scripture, but simply to follow the Lord's divine mandate to keep a record. Additionally he provided the purpose in his document to "disabuse the public mind, and put all inquirers after truth in possession of the facts, as they transpired." The format he proposed for the Manuscript History illustrates how it was originally not purposed for scripture. The compiling of that history took the efforts of many men and women and spanned the length of almost twenty years to complete. Joseph Smith had begun the dictation to his scribe George Robinson in 1838, but it was unfinished. Joseph later began the dictation anew to his scribe James Mulholland, first having the man rewrite what he had told to Robinson and then picking up the dictation from there. While the prophet had started and stopped histories before, this particular dictation began the enduring effort. The Manuscript History was developed from the original 59 pages that were scribed by Mulholland. By the efforts of other scribes, but mostly Willard Richards, the history was completed. The official statement of Brigham Young and Orson Pratt upon its completion said nothing of extracting portions for canon. But Mulholland's work seemed destined for a different purpose than the rest of the Manuscript History. It was printed serially in the Times and Seasons, and a few apostles seemed to catch a vision of what the manuscript could do for potential converts and members of the Church. Orson Pratt was especially a proponent of communicating certain key events as illustrated in his missionary tract "Remarkable Visions." A later apostle, Franklin D. Richards, would see the benefit of using the official history to distribute the history of the restoration of the Church to others. He extracted portions from Mulholland's text that covered certain main events in Joseph's life and printed them in his missionary tract The Pearl of Great Price. This pamphlet would eventually be canonized by The Church of Jesus Christ of Latter-day Saints in 1880. Joseph Smith-History's inclusion in the reclamation of revelation that occurred in 1880 was deserved. This is evidenced by examining the process of canonization and the guiding principles of canonization employed by the Church of Jesus Christ of Latter-day Saints. It was canonized at the same time as many other revelations and at a General Conference saturated with many important events. Consequently it is difficult to gauge the reaction to its inclusion in canon, except in how it has been used since its canonization. After its inclusion into scripture the text has become a foundational piece of literature for the Church. The impact the text has had can be seen in the culture, missionary work, and doctrine of the Church. The focus of this thesis is to map the text's journey from birth to canonization.
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Harrison, Alexander R. "Joseph F. Smith: The Father of Modern Mormonism." Wright State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=wright1401400299.

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Powell, Adam Jared. "Irenaeus, Joseph Smith, and the sociology of heresy." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/9411/.

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This thesis attempts to illustrate the salience of the concept ‘heresy’ for sociologically-informed studies of religious violence and opposition by removing it from its traditional moorings in historical theology and applying it to two religious movements: second-century Christians and nineteenth-century Mormons. Divided into two major sections, the study pursues its objective first by surveying available definitions of heresy (theological and sociological) and offering its own understanding of heresy as a Weberian ideal type of religious opposition. Part One of the study concludes with a look at the sociology of knowledge in general and the theory of identity adumbrated by Hans Mol in particular, appropriating each in order to outline the social process whereby religious groups facing opposition come to elaborate complex soteriologies capable of resolving the conflict. The second half of the thesis involves a close examination of early Christians and early Mormons, providing a detailed description of the types of social opposition each group faced and juxtaposing the two communities in an effort to illuminate unique historical patterns of social marginalisation. Following this investigation of each group’s religious milieu and corresponding persecution, the study engages the soteriologies articulated by Irenaeus and Joseph Smith, paying particular attention to the connections between specific forms of opposition and the way in which espousing deification helped resolve such ‘heresy’. The thesis concludes with thoughts on the relationship between adaptable belief systems (such as the forms of deification expressed by Irenaeus and Joseph Smith) and the future success of new religious movements.
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Bowen, David R. "Joseph Smith's concept of preexistent intelligences : development and critique /." Lynchburg, Va. : Liberty University, 1999. http://digitalcommons.liberty.edu.

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Harris, Todd J. "A comparison of Muhammad and Joseph Smith in the prophetic pattern /." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2067.pdf.

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Hansen, J. Peter. "Corporeal Resurrection: The Pure Doctrine Restored Through the Prophet Joseph Smith." BYU ScholarsArchive, 2002. https://scholarsarchive.byu.edu/etd/4754.

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During Jesus' earthly ministry He taught the pure doctrine of corporeal resurrection to His disciples. Some of them became special witnesses to the literal bodily resurrection of Jesus after His death. Over time, men's philosophies perverted the true doctrine of the resurrection. Those teachings became the orthodoxy of the early Christian church and were handed down to modern Christianity. The pure doctrine of corporeal resurrection was weakened, and in some sects, was lost.The Lord restored the gospel through Joseph Smith. Part of the Restoration qualified him as a special witness of the Resurrection of Jesus Christ. Through him pure doctrines were restored. One of those doctrines was the Resurrection and its importance to eternal man.
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Boyle, Tucker John. "Joseph Smith's View of His Own Calling." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd1964.pdf.

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Erekson, Keith A. "American Prophet, New England Town: The Memory of Joseph Smith in Vermont." BYU ScholarsArchive, 2002. https://scholarsarchive.byu.edu/etd/4669.

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In December 1905, a large granite monument was erected at the birthplace of Joseph Smith on the one hundredth anniversary of his birth. This thesis relates the history of the Joseph Smith Memorial Monument from its origins through its construction and dedication. It also explores its impact on the memory of Joseph Smith in the local, Vermont, and national context. I argue that the history of the Joseph Smith Memorial Monument in Vermont is the story of the formation and validation of the memory of Joseph Smith as an American Prophet.Nineteenth century Mormons remembered a variety of individual memories of Joseph Smith that were aggregated through reminiscences, hymns, and commemorations into three dominant collective memories: Joseph Smith as prophet, martyr, and Vermont schoolboy. During the first decade of the twentieth century, these three memories of Joseph Smith were filtered through the social, religious, and political interests and concretized into the Joseph Smith Memorial Birthplace Monument. The dedication of the Joseph Smith Monument on 23 December 1905 and the messages presented at the site by Junius F. Wells over the next five years shaped a broader interpretation of Joseph Smith as an American Prophet.The impact of the monument in Vermont is examined through a case study of Royalton, Vermont. Vermont's past had been aggregated into a tradition emphasizing the virtue, patriotism, and individuality of Vermonters, and Royalton residents responded to the Joseph Smith Monument by concretizing their own memory of Royalton as a typical New England town through monuments, a town history, and an annual town holiday. Competing memories of an American Prophet and the New England town collided during construction of the Royalton Memorial Library in 1922, and settlement of Royalton's division over the definition of a New England Town validated the memory of Joseph Smith as an American Prophet. Throughout the twentieth century, the memories of an American Prophet and New England Town accommodated each other. Vermont's validation of the memory of Joseph Smith as an American Prophet represents a national transformation in the memory of Joseph Smith.
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Harris, Todd J. "A Comparative Study of Muhammad and Joseph Smith in the Prophetic Pattern." BYU ScholarsArchive, 2007. https://scholarsarchive.byu.edu/etd/1176.

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As early as 1831, critics attacked Joseph Smith by comparing him to Muhammad. Over time, the comparison deepened as critics and scholars observed doctrinal and political similarities between Mormonism and Islam. Later, scholars compared Joseph Smith to Muhammad because both had generated a new religion and there seemed to be several similarities in the lives of Joseph Smith and Muhammad. These and other comparisons between the two men and their religions have been made from 1831 to the present, yet there have been few thorough, non-polemic examinations of Joseph Smith and Muhammad in the typology of prophethood. While notable similarities exist in the lives of many prophets, the unique similarities shared by these two has warranted further inquiry. I argue the comparison, though initially the result of anti-Mormonism, is justifiable and enlightening. It reveals unique commonalities that occur in the lives of restoration prophets as a result of the role they are divinely called to fulfill. While modern scholarship strongly tends to ignore the possibility of divine influence, I argue that prophetic similarities between Muhammad and Joseph Smith are best explained by divine influence acting in similar circumstances. While I approach the topic in the language of a scholar, this work is intended to contribute in the context of Mormon studies. For Latter-day Saint scholars, a better understanding of Muhammad's mission and role as a prophetic figure could allow us to see him in a different light, not as founder of a false tradition, but as a revelator to his people in his own right, providing the portion of God's knowledge that he was granted, even if incomplete from a Latter-day Saint perspective.
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Needham, Sylvan Eugene. "Joseph Smith and the Bible: "Extending the Text and Filling the Silences"." DigitalCommons@USU, 2009. https://digitalcommons.usu.edu/etd/255.

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In the first chapter, the underlying argument of the thesis indicates that Smith was very familiar with the Bible. His written work that reflects the scriptural nature of the Bible and is today canonized by Mormons is argued that it "extends the Bible's text and fills [many of] its [doctrinal] silences." A complete reading of this thesis could make some readers think that the doctrine of a plurality of Gods is integral to the sense of the Bible and a novel explanation for the existence of the universe. The second chapter indicates that many have grappled with the summary doctrine of the Mormon Godhead, the plurality of Gods teaching, as taught by Joseph Smith (1805-1844) in last weeks of his life. This doctrine was accepted by members of The Church of Jesus Christ of Latter-day Saints (Mormon) during the lifetime of those who knew Joseph Smith personally. First Presidency leader Franklin Richards championed the teaching in his writings. Church president John Taylor is quoted supporting the teaching. At the beginning of the twentieth-century, leaders felt uneasy with the plural Gods doctrine. The teaching began to be left out of the Mormon discourse and to this day is not mentioned in official writings, meetings, and conferences of the church. The final two chapters contain a detailed listing of and commentary on the concepts within Joseph Smith's unique explanation for the nature of God. While Smith said that he had ever been teaching the ideas relative to this final doctrine throughout his ministry, their summary presentation in two final discourses caused his listeners to find his teachings surprisingly unconventional. Two sermons contain Smith's teachings, the better known "King Follett Discourse" and the lessor known "Sermon in the Grove." While the first discourse is familiar to many, the complete doctrine cannot be understood without the supplementary information in the second lessor known sermon. In his last discourse, Smith taught of a hierarchal progression of Gods, indicating endless Gods. The nature of the Gods is for the Son to become a Father and produce a new God the Son, who will in turn become a Father. Smith explained, "Hence if Jesus had a Father, can we not believe that He had a Father also?" Smith further paraphrased the concept by saying, "where was there ever a son without a father? And where was there ever a father without first being a son?"
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Books on the topic "Smith, Joseph, Joseph Smith building"

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Mark, McKiernan F., and Western Illinois University, eds. Joseph Smith, Jr.'s red brick store. Macomb, Ill: Western Illinois University, 1985.

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GOVERNMENT, US. An Act to Redesignate the Facility of the United States Postal Service Located at 1602 Frankfort Avenue in Philadelphia, Pennsylvania, as the "Joseph F. Smith Post Office Building.". [Washington, D.C: U.S. G.P.O., 2000.

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Recipes from the roof: The 100th anniversary of the Hotel Utah and Joseph Smith Memorial Building. Salt Lake City, Utah: Deseret Book, 2011.

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Joseph Smith. New York: Viking, 2002.

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Remini, Robert Vincent. Joseph Smith. New York: Penguin Group USA, Inc., 2009.

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Joseph Smith: A photobiography. Salt Lake City, Utah: Aspen Books, 1992.

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Joseph Smith, the prophet. Salt Lake City, Utah: Bookcraft, 1989.

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The essential Joseph Smith. Salt Lake City: Signature Books, 1995.

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Joseph Smith III: Pragmatic prophet. Urbana: University of Illinois Press, 1988.

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Bushman, Richard L. Joseph Smith: Rough stone rolling. New York: Alfred A. Knopf, 2005.

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Book chapters on the topic "Smith, Joseph, Joseph Smith building"

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Larson, Paul. "Smith, Joseph." In Encyclopedia of Psychology and Religion, 1674–75. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_356.

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Cyrous, Sam, Carol L. Schnabl Schweitzer, Stacey Enslow, Paul Larson, Rod Blackhirst, Morgan Stebbins, Erel Shalit, et al. "Smith, Joseph." In Encyclopedia of Psychology and Religion, 857–58. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_356.

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Martinich, Matthew L. "Smith, Joseph." In Encyclopedia of Latin American Religions, 1492–94. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_593.

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Martinich, Matthew L. "Smith, Joseph." In Encyclopedia of Latin American Religions, 1–3. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-08956-0_593-1.

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Kelleter, Frank. "Smith, Joseph." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_18700-1.

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Larson, Paul. "Smith, Joseph." In Encyclopedia of Psychology and Religion, 2212–13. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_356.

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Kugler, Walter. "Adam Smith." In Joseph Beuys-Handbuch, 217–19. Stuttgart: J.B. Metzler, 2021. http://dx.doi.org/10.1007/978-3-476-05792-1_36.

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Davies, Douglas J. "Joseph, Jesus and Lucifer." In Joseph Smith, Jesus, and Satanic Opposition, 109–31. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315251363-6.

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Baruch, Gertrud, and Frank Kelleter. "Smith, Joseph: The Book of Mormon." In Kindlers Literatur Lexikon (KLL), 1–3. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_18701-1.

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Park, Benjamin E. "Joseph Smith, plural marriage, and kinship." In The Routledge Handbook of Mormonism and Gender, 75–85. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge handbooks in religion: Routledge, 2020. http://dx.doi.org/10.4324/9781351181600-9.

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Conference papers on the topic "Smith, Joseph, Joseph Smith building"

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"Schedule and abstract book for the Sixth Annual Undergraduate Research Conference at the Interface of Biology and Mathematics." In Annual Undergraduate Research Conference at the Interface of Biology and Mathematics. National Institute for Mathematical and Biological Synthesis (NIMBioS), 2014. http://dx.doi.org/10.7290/aurcibm06.

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Collection of abstracts from the sixth Annual Undergraduate Research Conference at the Interface of Biology and Mathematics. Plenary speakers: Joseph Tien, Associate Professor of Mathematics at The Ohio State University; and Jeremy Smith, Governor's Chair at the University of Tennessee and Director of the University of Tennessee/Oak Ridge National Lab Center for Molecular Biophysics.
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