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Journal articles 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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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Mead, Walter Russell, and Richard Lyman Bushman. "Joseph Smith: Rough Stone Rolling." Foreign Affairs 84, no. 6 (2005): 143. http://dx.doi.org/10.2307/20031800.

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12

Bringhurst, Newell G., and Roger D. Launius. "Joseph Smith III: Pragmatic Prophet." Journal of American History 76, no. 4 (March 1990): 1265. http://dx.doi.org/10.2307/2936635.

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13

Wyllie, Peter J. "Joseph V. Smith 1928-2007." Mineralogical Magazine 71, no. 1 (February 2007): 113–19. http://dx.doi.org/10.1180/s0026461x00007453.

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14

Minkema, K. P. "The Joseph Smith Papers: Histories, vol. 1; Joseph Smith Histories, 1832-1844 * The Joseph Smith Papers: Histories, vol. 2; Assigned Histories, 1831-1847." Journal of American History 100, no. 2 (August 13, 2013): 508–9. http://dx.doi.org/10.1093/jahist/jat262.

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15

Charles, Carter. "Joseph Smith by Robert V. Remini." Alternative Spirituality and Religion Review 2, no. 2 (2011): 414–21. http://dx.doi.org/10.5840/asrr20112221.

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16

Bartholomew, Audrey. "Speaking Personally—With Sean Joseph Smith." American Journal of Distance Education 29, no. 1 (January 2, 2015): 67–72. http://dx.doi.org/10.1080/08923647.2014.961885.

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17

McNeal, R. A. "Joseph Allen Smith, American Grand Tourist." International Journal of the Classical Tradition 4, no. 1 (September 1997): 64–91. http://dx.doi.org/10.1007/bf02700221.

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18

Barney. "The Joseph Smith Papyri and the Writings of Joseph of Egypt." Journal of Mormon History 42, no. 2 (2016): 95. http://dx.doi.org/10.5406/jmormhist.42.2.0095.

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19

Andrew H. Hedges. "Thomas Ford and Joseph Smith, 1842-1844." Journal of Mormon History 42, no. 4 (2016): 97. http://dx.doi.org/10.5406/jmormhist.42.4.0097.

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20

Hill, Samuel S., and Richard L. Bushman. "Joseph Smith and the Beginnings of Mormonism." Western Historical Quarterly 17, no. 2 (April 1986): 230. http://dx.doi.org/10.2307/969312.

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21

Rees. "Joseph Smith and the Face of Christ." Dialogue: A Journal of Mormon Thought 53, no. 2 (2020): 125. http://dx.doi.org/10.5406/dialjmormthou.53.2.0125.

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22

Noll, Mark A., and Richard L. Bushman. "Joseph Smith and the Beginnings of Mormonism." American Historical Review 91, no. 1 (February 1986): 185. http://dx.doi.org/10.2307/1867375.

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23

Arrington, Leonard, and Richard L. Bushman. "Joseph Smith and the Beginnings of Mormonism." New England Quarterly 58, no. 3 (September 1985): 469. http://dx.doi.org/10.2307/365046.

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24

Underwood, Grant, and Richard L. Bushman. "Joseph Smith and the Beginnings of Mormonism." Journal of the Early Republic 5, no. 3 (1985): 407. http://dx.doi.org/10.2307/3122601.

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25

Avery, Valeen, and Richard L. Bushman. "Joseph Smith and the Beginnings of Mormonism." Journal of American History 72, no. 2 (September 1985): 408. http://dx.doi.org/10.2307/1903412.

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26

Harvey, John. "In Memoriam Joseph E. Smith (1938-1998)." Veterinary Clinical Pathology 27, no. 3 (September 1998): 70. http://dx.doi.org/10.1111/j.1939-165x.1998.tb01021.x.

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27

Juster, Susan. "Joseph Smith, America's Prophet: Writing Mormon History." Reviews in American History 34, no. 4 (2006): 441–46. http://dx.doi.org/10.1353/rah.2006.0061.

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28

Barnes, Jane. "Post-Modern Joseph Smith: Faith and Irony." Hopkins Review 5, no. 4 (2012): 490–507. http://dx.doi.org/10.1353/thr.2012.0074.

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29

Shepherd, Gary, and Richard Bushman. "Joseph Smith and the Beginnings of Mormonism." Journal for the Scientific Study of Religion 25, no. 2 (June 1986): 267. http://dx.doi.org/10.2307/1385488.

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30

Pedone, Nicola. "Musicologia e fenomenologia in F. Joseph Smith." Axiomathes 6, no. 2 (September 1995): 211–26. http://dx.doi.org/10.1007/bf02284702.

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31

Cody. "Samuel Joseph Smith and the Formerly Anthologized." Resources for American Literary Study 42, no. 2 (2021): 206. http://dx.doi.org/10.5325/resoamerlitestud.42.2.0206.

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32

Ridge, Martin, Richard L. Bushman, Leonard J. Arrington, and Jan Shipps. "Joseph Smith, Brigham Young, and a Religious Tradition." Reviews in American History 14, no. 1 (March 1986): 25. http://dx.doi.org/10.2307/2702111.

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33

Siatkowski, R. Michael. "In Memoriam: Joseph Lawton Smith, MD (1929-2011)." Archives of Ophthalmology 129, no. 7 (July 1, 2011): 903. http://dx.doi.org/10.1001/archophthalmol.2011.175.

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34

Scales, L. T. "Narrative Revolutions in Nat Turner and Joseph Smith." American Literary History 24, no. 2 (April 1, 2012): 205–33. http://dx.doi.org/10.1093/alh/ajs024.

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35

Walker. "Smith Family Recollections of Joseph Smith's First Vision." Journal of Mormon History 47, no. 2 (2021): 1. http://dx.doi.org/10.5406/jmormhist.47.2.0001.

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36

Rowland, Ingrid D. "Book Review: Christine Smith and Joseph F. O’Connor, Building the Kingdom: Giannozzo Manetti on the Material and Spiritual Edifice, Medieval and Renaissance Texts and Studies 317 (Tempe, AZ: ACMRS Arizona Center for Medieval and Renaissance Studies in collaboration with Brepols, 2007), XXVIII + 518 pp." International Journal of the Classical Tradition 17, no. 4 (October 15, 2010): 626–30. http://dx.doi.org/10.1007/s12138-010-0227-y.

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37

Hazard, Sonia. "How Joseph Smith Encountered Printing Plates and Founded Mormonism." Religion and American Culture 31, no. 2 (2021): 137–92. http://dx.doi.org/10.1017/rac.2021.11.

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ABSTRACTDid Joseph Smith, the founder of Mormonism, really find gold plates? This article considers that basic question from a new materialist perspective. Drawing on textual and material-bibliographical evidence, it argues that Smith, and possibly also a group of witnesses, may have had a formative physical encounter with a set of plates and that this encounter was partly responsible for provoking the events and interpretations that followed. These plates could have been either stereotype plates or copper plates, both commonly used for industrial printing in the nineteenth-century United States. This article also takes the empirical investigation into what Smith may have encountered as an occasion to reflect, methodologically and theoretically, on the role of ordinary material objects in processes of religious and historical change.

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38

Eyles, Joan M. "William Smith, Sir Joseph Banks and the French geologists." Archives of Natural History 1985, no. 1 (July 1985): 37–50. http://dx.doi.org/10.3366/anh.1985.005.

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39

Morse, S. A. "Feldspar Minerals 1. Joseph V. Smith , William L. Brown." Journal of Geology 99, no. 2 (March 1991): 317. http://dx.doi.org/10.1086/629492.

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40

Shepherd, Gordon, and Ernest H. Taves. "Trouble Enough: Joseph Smith and the Book of Mormon." Journal for the Scientific Study of Religion 25, no. 2 (June 1986): 268. http://dx.doi.org/10.2307/1385489.

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41

Blythe, Christopher James. "“Would to God, Brethren, I Could Tell You Who I Am!”." Nova Religio 18, no. 2 (2014): 5–27. http://dx.doi.org/10.1525/nr.2014.18.2.5.

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This article examines how Mormons reinterpreted the figure of Joseph Smith (1805–1844) in the wake of their prophet’s death. As a number of Mormon sects emerged in the years immediately following 1844, rival prophets claimed continued access to Smith as a means of legitimating themselves against opposing bodies. The article argues that these re-conceptualizations of Joseph Smith served to draw boundaries between movements, with particular attention to the processes of sacralization common to many new religious movements facing their founder’s death. Specific emphasis is on the Latter-Day Saints’ efforts to regulate such practices originating from their sectarian competitors but also from LDS adherents.

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42

Rogers, Brent M. "A Digital Voice from the Dust: The Joseph Smith Papers at the Intersection of Public and Digital History1." Collections: A Journal for Museum and Archives Professionals 12, no. 4 (December 2016): 409–18. http://dx.doi.org/10.1177/155019061601200406.

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Like other documentary editing projects, the Joseph Smith Papers—an effort to produce a comprehensive edition of the papers of Joseph Smith, the founder of the Church of Jesus Christ of Latter-day Saints, more commonly known as Mormons—seeks to provide reliable access to “the authentic voice” of its eponymous historical figure in innovative ways. As a digital voice from the dust, the project makes Smith's words, character, and context accessible in the online representation of his papers in ways that forcefully illustrate the convergence of public and digital history. This article uses the Joseph Smith Papers Project (JSPP) as a case study to look at documentary collections at the intersection of digital and public history while exploring issues of scholarship, access, and transparency. The trends described here promise to have implications for the larger fields of digitally presented public history and documentary collections.

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43

Poston, Larry. "Book review: The American Muhammad: Joseph Smith, Founder of Mormonism." Missiology: An International Review 42, no. 4 (September 23, 2014): 440. http://dx.doi.org/10.1177/0091829614546082a.

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44

Ritner, Robert K. "“The Breathing Permit of Hôr” Among The Joseph Smith Papyri." Journal of Near Eastern Studies 62, no. 3 (July 2003): 161–80. http://dx.doi.org/10.1086/380315.

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45

Godfrey, Kenneth W., and Gary James Bergera. "Conflict in the Quorum: Orson Pratt, Brigham Young, Joseph Smith." Western Historical Quarterly 34, no. 4 (December 1, 2003): 522. http://dx.doi.org/10.2307/25047372.

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46

Brink, T. L., and David Persuitte. "Joseph Smith and the Origins of the Book of Mormon." Sociological Analysis 47, no. 3 (1986): 272. http://dx.doi.org/10.2307/3711381.

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47

RYAN, DAVID. "Historical Dictionary of United States-Latin American RelationsBy Joseph Smith." History 93, no. 312 (October 2008): 545–46. http://dx.doi.org/10.1111/j.1468-229x.2008.432_17.x.

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48

Beckstead, Robert, Bryce Blankenagel, Cody Noconi, and Michael Winkelman. "The entheogenic origins of Mormonism: A working hypothesis." Journal of Psychedelic Studies 3, no. 2 (June 2019): 212–60. http://dx.doi.org/10.1556/2054.2019.020.

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Historical documents relating to early Mormonism suggest that Joseph Smith (1805–1844) employed entheogen-infused sacraments to fulfill his promise that every Mormon convert would experience visions of God and spiritual ecstasies. Early Mormon scriptures and Smith’s teachings contain descriptions consistent with using entheogenic material. Compiled descriptions of Joseph Smith’s earliest visions and early Mormon convert visions reveal the internal symptomology and outward bodily manifestations consistent with using an anticholinergic entheogen. Due to embarrassing symptomology associated with these manifestations, Smith sought for psychoactives with fewer associated outward manifestations. The visionary period of early Mormonism fueled by entheogens played a significant role in the spectacular rise of this American-born religion. The death of Joseph Smith marked the end of visionary Mormonism and the failure or refusal of his successor to utilize entheogens as a part of religious worship. The implications of an entheogenic origin of Mormonism may contribute to the broader discussion of the major world religions with evidence of entheogen use at their foundation and illustrate the value of entheogens in religious experience.

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49

Castro, Douglas De. "O legado político de Joseph Smith Jr., o fundador da igreja Mórmon." REVER - Revista de Estudos da Religião 20, no. 1 (June 24, 2020): 281–303. http://dx.doi.org/10.23925/1677-1222.2020vol20i1a18.

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Joseph Smith Jr. foi o fundador e profeta de A Igreja de Jesus Cristo dos Santos dos Últimos Dias nos Estados Unidos, também conhecida como a igreja mórmon. Ele também foi o primeiro candidato a presidente dos Estados Unidos a ser assassinado. Em um país em que a liberdade religiosa fez parte da formação da identidade compartilhada pelos imigrantes europeus e que em 1789 passou a integrar sua Constituição, os episódios de perseguição e exílio a que foram submetidos os membros da igreja mórmon apontam para a causa próxima do engajamento político de seu líder religioso. Desse modo, o presente trabalho tem por finalidade imediata analisar o processo de formação do pensamento político de Joseph Smith Jr., traçando os principais eventos envolvendo sua participação como profeta e os membros da igreja mórmon para garantir sua segurança e liberdade de crença e religião. Os marcos temporais do trabalho abrangem a fundação da igreja mórmon em 1830 e o assassinato de Joseph Smith Jr. na cadeia de Carthage, Illinois em 1844. Como finalidade mediata, pretende contribuir para o conhecimento nas áreas da ciência política e direito de um tema desconhecido nos círculos acadêmicos. Para alcançar este objetivo de pesquisa, adotaremos o caminho metodológico qualitativo de abordagem indutiva e utilização de process-tracing, objetivando traçar as condições necessárias e suficientes para que Joseph Smith Jr. formasse seu pensamento político enquanto líder religioso e profeta e que decidisse concorrer à presidência dos Estados Unidos para proteger a igreja e seus membros da perseguição política e religiosa.

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50

Doan, Ruth Alden. "The Joseph Smith Papers, Journals, Vol. 1: 1832–1839, and: The Joseph Smith Papers: Revelations and Translations, Vol. 1: Manuscript Revelation Books, and: The Joseph Smith Papers: Revelations and Translations: Manuscript Revelation Books, and: The Joseph Smith Papers: Revelations and Translations, Vol. 2: Published Revelations (review)." Journal of the Early Republic 32, no. 3 (2012): 518–22. http://dx.doi.org/10.1353/jer.2012.0060.

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