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1
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.
2
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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3
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.
4
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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5
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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6
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.
7
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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8
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.
9
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.
10
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?"
11
Bonilla, Heraclio. « JOSEPH SMITH. Illusions of Conflict. Anglo-American Diplomacy Toward Latin America, 1965-1896 ». Economía, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/118325.
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12
Ashurst-McGee, Mark. « A Pathway to Prophethood : Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet ». DigitalCommons@USU, 2000. https://digitalcommons.usu.edu/etd/6873.
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Joseph Smith Junior, founder of the Mormon faith, presented himself to America and the world as a prophet with the same powers as the widely known prophetic figures of the Bible. Like Moses and Elijah, he made God's will known to humankind. Before assuming this role, Smith had used divining rods and then seer stones to find underground water, buried treasure, lost items, and stray livestock. This thesis charts Joseph Smith's progression from rodsman to seer to prophet.
For the most part, I present Joseph Smith's divinatory development as he himself experienced it. Dowsing with a rod, seeing things in stones, and receiving heavenly revelations were as real to Smith as harvesting wheat. In order to understand his progression from rodsman to seer to prophet, one must first understand his worldview. The mental universe of early American water witches and village seers forms one of the historical and cultural contexts in which Joseph Smith developed his divinatory abilities.
13
Hock, Adam Price. « Behold an Angel of the Lord Came and Stood Before Me:A Cultural Examination of Joseph Smith's 1823 Visions of Moroni ». BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3781.
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Literary historian Terryl L. Givens referenced the visions of Moroni as "exhibit A" of Mormonism for nineteenth century believers. The 1823 visions constituted one of the core tenets of the religion as an underlying premise of The Book of Mormon. The significance of the visions, however, has not translated into many studies on the 1823 visions. This thesis seeks to fill portions of this gap by evaluating the visions within post-Revolutionary evangelical and treasure seeking culture. I contend that the visions drew upon various elements of the culture, but ultimately diverged from the culture. The introduction recounts the vision from the perspectives of Joseph Smith, Jr., Oliver Cowdery, and Lucy Mack Smith. Chapter one provides a historiographical review of the literature and some methodological considerations. Chapter two describes the evangelical and treasure seeking cultures. The examination emphasizes the cultural belief in visions and dreams that contained angels, guides, guardians, or other preternatural beings. Chapter three examines the significance of the dates of the 1823 visions, September 21-22. Three traditions associated significance with the date, witchcraft, astrology, and Christianity. I show that either the date did not match with the holiday of these traditions or that Smith probably did not know of its significance. Many people called the vision a dream, which led Oliver Cowdery to refute that claim. Chapter four analyzes whether the visions constituted dreams or visions, before proceeding to evaluate the imagery of dreams and visions. Smith's visions lacked much of the imagery of other contemporary visionaries. Chapter five evaluates Moroni's message to Smith. I contend that Smith considered the plates a treasure and they fit the cultural pattern of treasure. Moroni, though, directed Smith's attention from the money seeking elements toward religious purposes. Many elements within the vision follow the cultural beliefs concerning visions and dreams, which make the visions appear as a cultural product. Careful evaluation of the details of the visions, shows however, the 1823 visions diverged from many cultural tenets.
14
Moulton, Tyler Rex. « Divine benevolence, embodiment and salvation in the teachings of Joseph Smith and the Book of Mormon ». Thesis, University of Nottingham, 1997. http://eprints.nottingham.ac.uk/11447/.
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No abstract. From introduction: "On the whole, this thesis is more concerned with reexamining some fundamental questions than with finding all of the answers. What responses are given are to be viewed as suggestions and possibilities, and certainly not as definitive conclusions"
15
Black, Stuart Rulan. « How Governor Thomas Ford's Background, Choices, and Actions Influenced the Martyrdom of Joseph Smith in Carthage Jail ». BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8421.
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Thomas Ford was the governor of Illinois at the time of Joseph and Hyrum Smiths’ martyrdoms in Carthage Jail in 1844. Before his tenure as governor, Ford’s professional life included service as an attorney and judge throughout Illinois. His background in the legal field gave him a unique perspective which may have influenced his career as governor of Illinois from 1842-1846. Although Governor Ford is relatively well-known for his association with The Church of Jesus Christ of Latter-day Saints and its history, his background and the bearing it had on the martyrdom of the Smiths has received relatively little attention from scholars. In this thesis I contend that Governor Ford’s choices in Carthage, Illinois can be traced in some ways to his legal background. I also examine his earliest interactions with Joseph Smith in 1842-1843, and how those interactions may have also been influenced by Ford’s legalistic viewpoints. I suggest it is possible Ford’s legal background more than his political experience may have had the most bearing on those interactions. Chapter one summarizes some of the financial, political, and mobocratic difficulties citizens in Illinois dealt with in the late 1830s and early 1840s. This context shows that even before Ford’s election in 1842, Illinois had severe challenges that affected the Saints and their neighbors. Chapter two explores some of the legal cases Ford heard while serving on the Illinois bench and bar. This chapter investigates the unique balance Ford attempted to maintain between law and justice, while also suggesting Ford may have occasionally strayed from consistently following the law. In chapter three, Ford’s transition into a political figure in Illinois history, as well as his extensive interactions with Smith are analyzed. Throughout these interactions, Ford seemed to frequently rely on his background in law to help him make decisions about Smith. This analysis is continued in chapter four when Ford chose to intervene in Hancock County after the Nauvoo Expositor printing press was destroyed. This chapter systematically relates Ford’s previous legal cases to the specific choices he made in Carthage. As a conclusion, chapter five serves to summarize these findings, and also opens further opportunities for research that demonstrate how Ford’s interactions with the Saints in Illinois may have continued to be affected by his past. This thesis provides research suggesting Ford’s choices surrounding the Smiths in Hancock County can be traced to his past and should not necessarily be considered isolated events in 1844. Furthermore, it adds to our understanding of church history by giving another paradigm in which to examine the martyrdom of Joseph Smith in Carthage Jail.
16
Miles, Donald Joseph. « Preservation of the Writing Approaches of the Four Gospel Writers in the Joseph Smith Translation of the Bible ». Diss., CLICK HERE for online access, 1991. http://contentdm.lib.byu.edu/u?/MTGM,40877.
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17
Townsend, Colby. « Rewriting Eden With The Book of Mormon : Joseph Smith and the Reception of Genesis 1-6 in Early America ». DigitalCommons@USU, 2019. https://digitalcommons.usu.edu/etd/7681.
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The colonists living in the new United States after the American War for Independence were faced with the problem of forming new identities once they could no longer recognize themselves, collectively or individually, as subjects of Great Britain. After the French Revolution American politicians began to weed out the more radical political elements of the newly formed United States, particularly by painting one of the revolution’s biggest defenders, Thomas Paine, as unworthy of the attention he received during the American War for Independence, and fear ran throughout the states that an anarchic revolution like the French Revolution could bring the downfall of the nation. State, local, and regional organizations sprang up to fight Jacobinism, the legendary secret group of murderers and anarchists that fought against the French government.
This distressing situation gave rise to new literature that sought to describe the “real” origins and background of Jacobinism in the War in Heaven and in Eden, and a new movement against Jacobinism was established. Fears about the organization of secret societies did not wane in the decades after the French Revolution, but worsened in the last half of the 1820s when a Freemason, William Morgan, disappeared under mysterious circumstances in connection to an exposé of Masonry he had written. Most Americans assumed that Freemasons had abducted and murdered Morgan in order to keep their oaths and rites secret.
One influential early American who was influenced by this socio-historical was Joseph Smith, Jr., the founding prophet of Mormonism. Smith interpreted the Eden narrative in light of the movement against secret societies, and literary motifs common to anti-Jacobin literature during the period provided language and interpretive strategies for understanding the Eden narrative that would influence how Smith produced his new scripture. Only a few months after the publication of the Book of Mormon Smith edited the version of Eden found there into the text of the Bible itself and made the biblical narrative conform to the version found in the Book of Mormon through his own revisions and additions.
18
Blythe, Christopher James. « Recreating Religion : The Response to Joseph Smith’s Innovations in the Second Prophetic Generation of Mormonism ». DigitalCommons@USU, 2011. https://digitalcommons.usu.edu/etd/916.
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On June 27, 1844, Joseph Smith, the founder of The Church of Jesus Christ ofLatter-day Saints, was assassinated. In the wake of his death, a number of would-besuccessors emerged. Each of these leaders - part of what I call the second propheticgeneration - established a unique vision of Mormonism.
In 1844, Mormonism was in the middle of a major shift in its character. JosephSmith’s death left numerous theological and practical questions unresolved. This thesis argues that, rather than merely a succession struggle of competition and power, a principal function of the second prophetic generation in Mormonism was to respond to Joseph Smith’s innovations and to forge alternate coherent (re-)interpretations of the Mormon faith that could continue into the future without access to the original prophet.
Two major issues that required reframing in a post-Smith world were issues ofdomesticity and marriage and hierarchical structure. One or both of these issues areconsidered in the thought of four second-generation prophets: Alpheus Cutler, William Smith, Charles Thompson, and Lyman Wight. Their response to these questions,ultimately, resulted in distinct traditions within the Mormon movement.
19
Bangerter, Renee. « Since Joseph Smith's Time : Lexical Semantic Shifts in the Book of Mormon ». BYU ScholarsArchive, 1998. https://scholarsarchive.byu.edu/etd/4500.
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In the years since Joseph Smith completed the translation of the Book of Mormon, the English language has changed; some common phraseologies and word meanings are dissimilar to today's. Often, in reading the Book of Mormon, we impose our current definitions onto terms that in 1830 had a different meaning. Our interpretation of these words, as well as the passages in which they are found, is skewed by our modern definitions. These words, when they occur in the Book of Mormon, demonstrate dialectal and obsolete senses. In the case of some words, the dialectal or obsolete sense is so far removed in meaning from the prevailing modern sense that Book of Mormon readers may be unsure how to interpret the meaning.In this study I investigate words in the Book of Mormon text that have taken on different meanings, thus leading to potential misreadings within some passages of the text.
20
Huntsman, Alonzo. « Authoring Authority : The Apostle Paul and the Prophet Joseph Smith--A Critical Comparison of Texts and Power in the Generation of Religious Community ». Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cgu_etd/28.
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. . . believe in God, believe also in me . . . --John 14.1
"Authoring Authority" analyzes the ways texts function to generate social cohesion while at the same time advancing the power interests of their authors. The study is a comparative, critical, and interdisciplinary/transdisciplinary excavation of the religion-making efforts of the first-century Christian Apostle Paul and the nineteenth-century Mormon Prophet Joseph Smith.
This comparison defamiliarizes and recharacterizes the heroes and origin-stories of the dominant (and my own) tradition to force important questions about scholarly perspectives, interests and deferences (protection, exceptionalization), self-reflexivity, and politics. The project's critical orientation deploys insights and models from a range of disciplines to "read" these texts, not for exegetical purposes, but for what they signify and how they function in nascent social formations. The texts of these men were presented as if their contents were other than the products of embedded social actors (e.g. "it really is God's word" 1 Thes 2.13) contending for limited resources such as discursive authority and social power. These charismatic narrators harnessed the authority of pre-existing texts and traditions and integrated them with contemporary perspectives and sentiment. Their texts and performances offered a contingent construal of reality as ultimate reality--which served the power needs of their authors and the existential needs of their communities of subscribers.
The dissertation begins with the articulation of an analytical framework appropriate for the critical and comparative academic study of religion. Chapter two contextualizes the lives of these men within cultural settings that provided motivation, made available vocational training and, ultimately provisioned social opportunities for them as adept charismatics. Chapter three directly illuminates the range of techniques embedded in texts, both implicit and explicit, of claiming power and developing a following. The final chapter wrestles with the functional role of deception in social formation and human life.
21
Wetzel, David Scott. « Book of Mormon Atonement Doctrine Examined in Context of Atonement Theology in the Environment of its Publication ». BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3297.
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Alexander Campbell, a contemporary of Joseph Smith, was the first to publish a critique of the Book of Mormon after actually having read it. Among other allegations, he arraigned that Joseph Smith wrote the book to resolve, with a voice of prophecy, theological issues contemporary to its publication. This study undertakes to examine Campbell's charge with regard to atonement doctrine. To assess the statement, this study first identifies the controversies about atonement doctrine in the years prior to the publication of the Book of Mormon, in the Northeastern region of the United States. It then compares the teachings inherent to those controversies to Book of Mormon atonement doctrine. This study concludes that the doctrine in the Book of Mormon does appear to resolve some of the controversies surrounding the doctrine of the atonement in the time and place relative to its publication. However, on other important points of controversy, it does not resolve the issues. Furthermore, as it expounds atonement doctrine, it combines concepts in ways not germane to its environment. It does not fit any model of soteriology that was prevalent in the time period and place of its original publication.
22
Lotze, Jubal John. « Joseph Smith's Vision of the Celestial Kingdom : Context, Content, Ritualization, Canonization and Theological Implications ». BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8108.
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While administering ordinances in preparation for the dedication of the Kirtland temple, on 21 January 1836, Joseph Smith again experienced a vision of the celestial kingdom. In the vision, he saw God the Father, His Son Jesus Christ, and Biblical Patriarchs—but significantly, he also beheld his father and mother who were living at the time, as well as his older brother Alvin who had died twelve years earlier. Joseph then “beheld” children who died in infancy saved in the celestial kingdom. The significance of this vision as a catalyst for Joseph Smith’s theological development has been underestimated. Joseph Smith envisioned his parents in the celestial kingdom at a time when his understanding of the eternality of marriage was expanding. This 1836 vision contributed to the doctrinal development of eternal marriage and the ritual of sealing husbands and wives. The vision was likewise a catalyst for what became the doctrine of the redemption of the dead. Beholding his unbaptized brother Alvin in the celestial kingdom, provoked Joseph theologically toward an expanded heaven and a contracted hell. Vicarious rituals became the practical way to offer redemption to the dead, thus resolving the soteriological problem of evil, and revealing that God’s plan was mercifully calculated to make salvation universally available. Joseph knew in 1836 that infant children who died prematurely received salvation in the kingdom of heaven. This vision further inspired Joseph toward the development of the ritual of child-to-parent sealings, which could ensure eternal bonds between parents and their posterity who lived to maturity—ultimately making it possible to link the whole human family back to Adam and Eve. Though the vision of the celestial kingdom significantly influenced the doctrinal development of Joseph Smith, the vision and associated revelations, remained an obscure journal entry during the lifetime of the prophet. After 140 years, the vision achieved canonization status as Doctrine and Covenants section 137.
23
Lopresti, Bruno José, Vargas Brenda Massarini et Estrada Ariadna Beatriz Nasisi. « Proyección de algunas teorías económicas modernas en la actualidad ». Bachelor's thesis, Universidad Nacional de Cuyo. Facultad de Ciencias Económicas, 2019. http://bdigital.uncu.edu.ar/14327.
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Se desarrolla una investigación sobre conceptos filosóficos y su influencia en el sistema económico actual argentino. En la cual se analizan las teorías económicas de tres pensadores reconocidos a lo largo de la historia, Adam Smith, Karl Marx y Joseph Stiglitz, se proyectan a la realidad argentina y de esta forma poder determinar cuál se encuentra vigente.
Los principales conceptos teóricos a desarrollar son, la concepción e intervención del Estado, la generación de empleo, la influencia de la división del trabajo y el acceso a la información. El enfoque utilizado será mixto, cuantitativo al utilizar datos objetivos de la economía argentina y cualitativo al interpretar las teorías, mediante la consulta de literatura filosófica, fuentes académico-científicas que se pueden encontrar en Internet y artículos periódisticos sobre actualidad.
Al comprender las teorías y observar la realidad se espera que Smith presente las bases del sistema actual con importantes aportes de Marx y Stiglitz.Fil: Lopresti, Bruno José. Universidad Nacional de Cuyo. Facultad de Ciencias Económicas.
Fil: Massarini Vargas, Brenda. Universidad Nacional de Cuyo. Facultad de Ciencias Económicas.
Fil: Nasisi Estrada, Ariadna Beatriz. Universidad Nacional de Cuyo. Facultad de Ciencias Económicas.
24
Laird, Kurt Wilford. « Mormon Rhetoric and the Theory of Organic Evolution ». Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2411.pdf.
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BACH, CHRISTINA ELIZA. « HOW TO EXPLAIN ART TO DEAD HARES ? STRATEGIES OF ART OF THE SECOND POSTWAR : TONY SMITH, FRANK STELLA, DONALD JUDD, FLUXUS GROUP, JOSEPH BEUYS AND ANDY WARHOL ». PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2003. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=8277@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIORO trabalho examina a especificidade das relações culturais e das intermediações sociais instauradas pelas obras de Tony Smith, Frank Stella e Donald Judd, pelos eventos performáticos do Grupo Fluxus, pelas Aktionen de Joseph Beuys, e pela Pop Art de Andy Warhol. O texto é conduzido pela hipótese de que tais poéticas foram fundamentais para uma renovação estatutária da arte, obtida, principalmente, via sucessivas inaugurações de modos inéditos de trocas públicas. Os anos seguintes ao fim da Segunda Guerra Mundial exigiram sérias reavaliações e respondem até hoje pelos mais díspares comportamentos. A seleção pressupõe, em segundo plano, a incidência de um significativo ápice poético estimulado pelas urgências morais. As obras de arte resultantes desse aperto existencial distinguem-se, dentre outras tantas inovações estéticas, por uma extravagante apresentação e uma controvertida índole: fermentaram a contracultura do final da década de 1960, encaminharam os movimentos da seguinte e alimentaram os debates pós-modernistas dos últimos vinte anos.
The present work examines the specificity of the cultural relations and social intermediations established by Tony Smith's, Frank Stella and Donald Judd works, by Fluxus's Grup performatic events, by Joseph Beuys's Aktionen, and by Andy Warhol's Pop Art. The text is driven by the hypothesis that such poetics were fundamental for a statutory renewal of the art, obtained, mainly through successive inaugurations of completely new ways of public exchanges. The following years after the end of the World War II demanded serious revaluations which answers until today to the most disparate behaviors. This present selection of works and authors presupposes, in a second plan, the incidence of a significant poetic apex stimulated by moral urgencies. The resulting works of art of this existential configuration stand out, among other so many aesthetic innovations, by an extravagant presentation and a controverted disposition: they fermented the counterculture of the end of the decade of 1960, guided the movements of the following years and fed the post-modernists debates of the last twenty years.
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Gardner, Ryan S. « A History of the Concepts of Zion and New Jerusalem in America From Early Colonialism to 1835 With A Comparison to the Teachings of the Prophet Joseph Smith ». Diss., CLICK HERE for online access, 2002. http://contentdm.lib.byu.edu/u?/MTGM,34559.
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Duncan, Jon M. « Multiple Discourses in Early Mormon Religion ». BYU ScholarsArchive, 1998. https://scholarsarchive.byu.edu/etd/4651.
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The development of early Mormon religion is best viewed in the context of multiple discourses, each of which contained various competing symbols. These discourses shaped the mind and world-view of early Latter-day Saints and determined in part their behavior. Prophetic symbols existed simultaneously with other, more American symbols; and while neither discourse excluded the other, a prophetic discourse gradually came to dominate. At the same time, however, the American discourse in Mormon religion remained intact and continued to influence the behavior and actions of early Mormons.
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Taylor, John J. « Joseph John Talbot Hobbs (1864-1938) : and his Australian-English architecture ». University of Western Australia. Faculty of Architecture, Landscape and Visual Arts, 2010. http://theses.library.uwa.edu.au/adt-WU2010.0100.
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Architect and soldier Sir J.J. Talbot Hobbs was born on 24 August 1864 in London. After migrating from England to Western Australia in the late 1880s, Hobbs designed many buildings that were constructed in Perth, Fremantle, and regional areas of the State. Although Talbot Hobbs has previously been recognised as a significant and influential contributor to architecture in Australia, his development as an architect has not been documented, nor has his design output undergone critical analysis. A number of problems confront attempts to interpret Hobbs' contribution to architecture. One is that a number of his most prominent building designs have been demolished. Another is that national recognition for his achievements as a First World War Army General have overshadowed his extraordinarily productive pre and post-war career as an architect. Military service was intrinsic to his character, and thus is woven in to this architectural biography. The thesis examines Hobbs' life and work, filling the gap in documented evidence of his contributions, and fitting it within the context of Australian architectural and social history. The main proposition to be tested is whether Hobbs' Australian architecture, of English derivation, combined with vast community service, warrants his recognition as an architect and citizen of national significance. Completely new important issues, information, discussion and facts that have resulted from the research for this thesis are: 1. Biographical knowledge about Hobbs' life including his upbringing, education and training in England, and his fifty years of comprehensive work and community service in and for Australia; 2. The elucidation of the late nineteenth and early twentieth century architectural issues that were relevant to Hobbs and other architects in Western Australia; 3. Examination of the important works of Hobbs' architect predecessors and contemporaries in Perth, and the setting of his own work within this context; 4. Revelation of his primary and pivotal role in war memorial design and organisational work for the far-flung theatres of Australian Army conflicts and selected personal design works within Australia itself during 1919-38; and 5. A chronology and summary of Hobbs' life, with thorough documentation of his output as a sole practitioner in the period 1887-1904 by development of a detailed web-based database - an extremely valuable tool for future researchers.
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Jones, Christopher C. « "We Latter-day Saints are Methodists" : the influence of Methodism on early Mormon religiosity / ». Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd3005.pdf.
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Bean, Kent Richard. « Policing the Borders of Identity at The Mormon Miracle Pageant ». Bowling Green State University / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1124572144.
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Largey, Zachary L. « The Rhetoric of Persecution : Mormon Crisis Rhetoric from 1838-1871 ». Diss., CLICK HERE for online access, 2006. http://contentdm.lib.byu.edu/ETD/image/etd1249.pdf.
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Davis, Jared Heaton. « "I Will Pour Out My Spirit upon All Flesh" : A Study on Joseph Smith's Reception of Joel 2:28–32 ». BYU ScholarsArchive, 2018. https://scholarsarchive.byu.edu/etd/6999.
Texte intégralRésumé :
In 2001, President Gordon B. Hinckley, President of The Church of Jesus Christ of Latter–day Saints announced in an opening statement at General Conference, "The vision of Joel has been fulfilled wherein he declared," he then quoted the KJV of Joel 2:28–32. Throughout the remaining six and a half years of his life, he provided no commentary on the fulfillment of this passage. Fulfillment of the passage is also referenced in the standard works for The LDS Church in Joseph Smith—History (JS—H 1:41) and in the New Testament (Acts 2:17–21). An array of publications before and after President Hinckley's statement, comment on the fulfillment of Joel 2:28–32. This thesis is not another voice commenting on the fulfillment of Joel's ancient message. However, in the many statements made on the fulfillment of Joel 2:28–32 a gap exists, in that, no study has been conducted looking specifically at the perceptions and all of the statements of Joseph Smith on the fulfillment of this passage. This thesis seeks to fill that gap. In this thesis I contend that Joseph Smith did not believe that Joel 2:28–32 had ever been fulfilled prior to his lifetime, and that Joseph utilized the prophecy and its fulfillment as a form of motivation for his followers to preach, gather, and build up Zion. Chapter one summarizes some of the history of Christianity's view of fulfillment of Joel 2:28–32. Because Joseph Smith was not raised in a vacuum, chapter two unfolds the Christian commentary on Joel's prophecy found in Bibles produced in the antebellum era that Joseph Smith lived in. Chapter three elucidates the beliefs about the fulfillment of Joel's prophecy which two contemporary Christians had—Alexander Campbell and William Miller—to show how distinct Joseph Smith's teachings and beliefs were in his time–period. Chapter four provides every documented statement Joseph Smith made on Joel's prophecy, and every primary allusion that points back to Joel 2:28–32. It provides analysis to show what connections Joseph did and did not make with fulfillment of Joel 2:28–32 and shows that Joel 2:28–32 was one of the several primary scriptural texts for the restoration. Chapter five demonstrates that other early leaders within Joseph's church also saw the fulfillment of Joel taking place in their day and as a part of their experiences. This thesis shows that Joseph Smith did not consider the fulfillment of Joel on a single occasion, as many of his predecessors and contemporaries had, but through publications and sermons he produced a more thorough structure of belief's regarding its place in the world and especially his church than any other up–start evangelical Christian leader in the antebellum era. He produced a number of revelations, which quote the unique language of Joel. He also pointed people to the ongoing fulfillment of the passage multiple times between 1830 and 1839, showing that he did not believe that fulfillment would come in a specific singular event.
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Carle, Gordon A. « Alexandria in the Shadow of the Hill Cumorah : A Comparative Historical Theology of the Early Christian and Mormon Doctrines of God ». Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cgu_etd/95.
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This work is a comparative study of the theological and historical development of the early Christian (pre-Nicene) and Mormon doctrines of God. For the Christian tradition, I follow a detailed study of the apostolic period, followed by the apologetical period, and then conclude with the pre-Nicene up to around 250 C.E. For the Mormon tradition, I cover the period beginning with the establishment of the Mormon Church in 1830 and conclude with its official doctrinal formulation in 1916. I begin this work with a chronological examination of the development of the Mormon doctrine of God, commencing with Joseph Smith's translation of the Book of Mormon and concluding with his revelations and additional translations of those books that make up the Pearl of Great Price. I then examine Brigham Young's single theological contribution, followed with the speculative contributions of Parley P. Pratt, Orson Pratt, John A. Widtsoe, B.H. Roberts, and concluding with James E. Talmage. This section covers chapters two through four. In chapters five through seven, I examine the theological contributions of Ignatius of Antioch, then Theophilus of Antioch, and conclude my study with the theological contributions of Origen of Alexandria. For the Christian tradition, I trace the development of the pre-Nicene theologians' struggle to explicate the theological and philosophical implications regarding the divinization of Christ within the context of monotheism.. At the end of chapters five through seven I include a succinct, comparative study of each father's doctrine with Mormon doctrine. This work will also address the major theological and historical factors that influenced both the Mormon and traditional Christian doctrines of God. Further, I contrast both theological systems and discuss their basic differences and similarities. My conclusion is that the fundamental difference between these two theological systems rests upon their foundational conceptions of reality as absolutist or finitist. The Mormon theological system rests upon a materialistic and monistic conception of reality, whereas traditional Christianity's system rests upon a dualistic conception of reality. In Mormon materialism, the Trinity is divided as individuated Gods; in Christian transcendence, the unity of God may only be maintained, while acknowledging the separate existences of the Persons of the Godhead, if the nature of God is understood as an incorporeal substance.
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Ricks, Nathaniel R. « A Peculiar Place for the Peculiar Institution : Slavery and Sovereignty in Early Territorial Utah ». Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd1909.pdf.
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Nixon, Sheldon. « The Messages of the Restoration : A Study of the Doctrinal Development of the Missionary Message of The Church of Jesus Christ of Latter-day Saints ». BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2213.
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Proselyting has always been an important part of The Church of Jesus Christ of Latter-day Saints and in recent history the proselyting message has remained primarily the same. But that was not the case in the earliest days of the Church. When Joseph Smith received his First Vision and started to share that experience to others, the proselyting message of the Church was born. But that message, the message of the Restoration, did not linger on that event for too long. In fact the message of the Restoration underwent a series of evolutions and modifications as the Lord continued to reveal His will to the Church. At times these changes were small and seemed to be the next natural step in the development of the Church and its teaching, and at other times the change was more dramatic. But with every change the Lord was directing the work and had a purpose for the change. The members of the Church did not always understand the reason for the change, but God did and because of His careful crafting of the messages of the Restoration, the Church and its message grew in strength and number.
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Ford, Gary S. « Cornelius P. Lott and his Contribution to the Temporal Salvation of the Latter-day Saint Pioneers Through the Care of Livestock ». Diss., CLICK HERE for online access, 2005. http://contentdm.lib.byu.edu/ETD/image/etd1136.pdf.
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Golding, David. « The Foundations and Early Development of Mormon Mission Theory ». Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/cgu_etd/4.
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This study seeks to answer a fundamental question facing missiologists and historians of Mormonism: given their sustained preoccupation with converting others to Mormonism and their thriving tradition of missionary work, how do Mormons conceive of their mission? By focusing on the theoretical frame in which Mormon missionaries imagined the non-Mormon world, prepared for missionary engagement, and derived their expectations for their mission work, this study aims to illuminate the development of Mormon missionary activities and explain the processes by which Mormons fashioned for themselves a missional character. Beginning with Joseph Smith and the emergence of his missional thought and ending with the institutional shifts of the Mormon Church toward mission programs, this thesis attempts to map the general arc of Mormon mission theory as it developed within the context of early American religious history.
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Smith, C. Julianne. « A Seal of Living Reality : The Role of Personal Expression in Latter-day Saint Discourse ». BYU ScholarsArchive, 2006. https://scholarsarchive.byu.edu/etd/1301.
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A personal mode of discourse is central to Latter-day Saint culture. This mode is both pervasive throughout the culture and significant within it. Two specific genres-the personal experience narrative and the personal testimony-illustrate the importance of this discourse mode in LDS culture. Understanding the LDS personal mode of discourse is essential to properly understanding Mormonism. The personal orientation in LDS discourse mirrors a tendency towards personal expression which has become common throughout Western culture. This tendency has important roots in the Protestant religious movement. In particular, Puritanism represents a significant point of origin for American personal expression. Such expression has been further encouraged by the democratic climate of America and has become an important part of American religious discourse. However, LDS personal discourse cannot be explained by merely reducing the Latter-day Saint tradition to outside influences. Latter-day Saints, while deriving influence from many points, have fashioned a tradition of using personal expression in their religious discourse which deserves independent consideration. Within Latter-day Saint culture, the LDS tradition of personal discourse has special significance because it draws upon a host of doctrinal and cultural associations that are religiously significant to Latter-day Saints. LDS doctrines about the necessity of personal revelation and the importance of pragmatic action legitimate a religious focus on personal experience. Likewise, cultural encouragements towards personal religious involvement and spiritual expression foster a culture of personal expression. Because of these philosophies and commitments, LDS audiences respond powerfully to personal discourse. A personal style of discourse is important in mediating authority in the LDS religion. Personal expression is a means through which official LDS doctrine is conveyed. This mode of expression also allows individual Latter-day Saints to locate their identities within the structure of the LDS religion. Culturally-encouraged genres of personal expression allow LDS speakers to enact their religious beliefs. These genres reinforce fundamental LDS doctrines and serve an acculturating function in LDS culture. They teach Latter-day Saints how to experience, interpret, and speak about the world in ways consistent with the Latter-day Saint community's doctrines and commitments.
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Ricks, Brian William. « James E. Talmage and the Nature of the Godhead : The Gradual Unfolding of Latter-day Saint Theology ». Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2026.pdf.
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Barney, Quinten Zehn. « The Neglected Facsimile : An Examination and Comparative Study of Facsimile No. 3 of the Book of Abraham ». BYU ScholarsArchive, 2019. https://scholarsarchive.byu.edu/etd/7598.
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Facsimile No. 3 of the Book of Abraham contains parallels to other Egyptian throne scenes found elsewhere, which fact has led many to pass Facsimile No. 3 off as commonplace. However, the lack of a broad comparative study examining these types of scenes in their varying contexts has rendered most conclusions regarding Facsimile No. 3 superficial at best. Hugh Nibley was perhaps the first to notice this problem, arguing that "The great abundance of pictures of the Facsimile No. 3 variety calls for the widest possible comparative study. In a case like this the student's first obligation is to compare, as widely and as carefully as possible." This thesis takes a critical step in solving this problem by looking at both the textual and iconographic elements found in Facsimile No.3 and comparing them with the larger corpus of Egyptian texts, temples, tombs, and stelae. Significantly, this study compares Facsimile No. 3 with the throne scenes from every other publicly known copy of the Book of Breathings, the ancient Egyptian document on which Facsimile No. 3 was found.In this thesis, I argue that Facsimile No. 3 is not as commonplace as some scholars have argued in the past. I begin this thesis with an introduction which presents some of the main issues surrounding Facsimile No. 3, including some of the likely reasons as to why it has remained the least studied of the three Facsimiles of the Book of Abraham. The first chapter contains a literature review of the published writings and theories that deal with Facsimile No. 3. Chapter Two gives a closer look at the hieroglyphs of Facsimile No. 3 and discusses some of the challenges relating to the translations that have been offered for them. The iconography of Facsimile No. 3 is discussed in the third chapter, where it is compared with the larger corpus of Book of Breathings vignettes. This discussion is especially important, as it is the first study to date which compares Facsimile No. 3 with the vignettes from all other extant copies of the Book of Breathings. In Chapter Four, this comparative study broadens, and parallels to Facsimile No. 3 are looked for in Ptolemaic copies of the Book of the Dead, Temples, Tombs, and funerary stelae.
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Charles, Carter. « L'intégration politique des mormons aux États-Unis : de Reed Smoot à Mitt Romney ». Thesis, Bordeaux 3, 2013. http://www.theses.fr/2013BOR30054.
Texte intégralRésumé :
L’Église de Jésus-Christ des Saints des Derniers Jours, ou « Église mormone », émargea au cours de la première moitié du XIXe siècle dans une Amérique en proie à des mutations sociales et religieuses. Joseph Smith, son prophète-fondateur, l’inscrivit dès le départ dans une radicalité doctrinale en « protestant » les fondamentaux du christianisme tels qu’ils avaient été définis et acceptés auparavant. Il s’attira de ce fait le courroux des « Églises établies », en particulier de celles du protestantisme évangélique. Malgré une américanité foncière, sa religion fut affublée de l’étiquette « un-american » et ses disciples furent persécutés, poussés à édifier leur « Sion » sur la « Frontière », puis dans l’Ouest, à la périphérie de la société américaine. Contrairement à bien d’autres groupes religieux ou de mouvements utopiques, les « mormons » réussirent à transformer leur marginalisation en force, développant par la même occasion des particularismes qui firent d’eux un « peuple à part ». Or, ils s’éveillèrent aussi à l’évidence que pour échapper aux persécutions, ils devaient se positionner au cœur de l’action politique du pays. L’investiture de Mitt Romney par le Parti républicain pour l’élection présidentielle de 2012 témoigne de leur réussite. Mais comment cela fut-il possible ? Romney fut aussi l’objet d’une formidable opposition religieuse au cours de la phase des primaires du Parti qui n’est pas sans rappeler celles fomentées par les protestants contre les catholiques Al Smith (1928) et John F. Kennedy (1960). Comment expliquer ce refus de voir un mormon à la Maison blanche ? Nous répondons dans cette thèse à ces questions, et à bien d’autres, notamment en illustrant le fait que Romney, J. F. Kennedy et Al Smith eurent un prédécesseur en Reed Smoot, apôtre mormon dont l’élection en 1902 au Sénat fédéral fut à l’origine du plus grand procès politico-religieux d’AmériqueThe Church of Jesus Christ of Latter-day Saints, or “Mormon Church,” emerged during the first half of the 19th century while America was undergoing social and religious changes. Right from the outset, Joseph Smith, the prophet-founder, set the Church in a radical opposition, “protesting” the dogma of traditional Christianity as they had been defined and accepted for centuries. He attracted the ire of the “established Churches” of Evangelical Protestantism. In spite of the profound Americanness of his religion, it was labeled un-american and his followers were persecuted, driven out, and forced to build their “Zion” on the Frontier, and then in the West, on the margins of American society. Unlike several other religious groups and utopian movements, the “Mormons” managed to turn their marginalization into strength, developing thereby traits that made them “a peculiar people.” Yet, they also realized that to escape persecutions, they had to be at the center of the nation’s politics. The nomination of Mitt Romney by the Republican Party for the 2012 presidential election testifies to their success. How did that come about? Romney was also the object of a sturdy religious opposition during the Party’s primaries that reminded the ones set up by the Protestants in the cases of Al Smith (1928) and of John F. Kennedy (1960). How does one account for this refusal to see a Mormon in the White House? In this dissertation, we answer these questions, and to many more, particularly as we illustrate the fact that Romney, J. F. Kennedy and Al Smith had a predecessor in Reed Smoot, a Mormon apostle whose election in 1902 to the U.S. Senate set the tone for the greatest religiously and politically-motivated trial ever in American history
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Walker, Robert John. « Lilburn W. Boggs and the Case for Jacksonian Democracy ». BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2910.
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Lilburn W. Boggs and the Case for Jacksonian Democracy Robert John Walker Department of Religion, BYU Masters of Religious Education Lilburn W. Boggs was lieutenant governor of Missouri from 1832 to 1836. He was governor of Missouri from 1836 to 1840. Political upheaval was the order of the day as Jacksonian democrats overthrew, through the power of the ballot box, the establishment of the patrician leadership in the United States. Issues of equity, slavery, religion, settlement of the West, and divisive sectionalism threatened the Union of the states. President Andrew Jackson was the representation of the common man and the enemy of the monied oligarchy that assumed the right to rule the common people. Jackson's leadership enabled a powerful change in party politics as he became the charismatic figurehead of the Jacksonian Democratic Party. Boggs was a protégé of Thomas Hart Bennett, the powerful ally of Jackson and leading senator from Missouri. Boggs, beginning as a young man, rode the coattails of Benton right into the governor's mansion in Columbia, Missouri. This thesis examines Boggs' life and political career to ascertain whether or not he was truly a Jackson man as he represented himself to be to the electorate.
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Johnson, Matthew. « When Ye Are Assembled Together : Congregational Patterns and Worship Practices of the Early Latter-day Saints 1829-1846 ». BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3627.
Texte intégralRésumé :
The worship experience in The Church of Jesus Christ of Latter-day Saints is inextricably linked to the ward or branch. This thesis examines the development of the Latter-day Saint congregation at the church centers from 1829 to 1846: Palmyra and Fayette, New York; Harmony, Pennsylvania; Kirtland, Ohio; Independence, Liberty and Far West in Missouri; and Nauvoo, Illinois. This work not only documents the creation and development of congregations, but also gives attention to the other important elements developed during the early years that are still associated with modern Latter-day Saint wards: meeting and worship patterns, physical locations where meetings took place, and leadership of local branches and wards. More on parameters and purpose is spelled out in Chapter 1.Each of the next three chapters deals with a time period and place, tracking all four of the elements of emphasis through an era. Chapter 2 briefly discusses meetings and groups before the official organization of the Church, and then continues on to consider the developments made in the three areas considered as Church centers: Fayette and Palmyra in New York and Harmony, Pennsylvania. The bulk of Chapter 2, however, deals with Kirtland, Ohio, which was headquarters for the Church for much of the 1830s.The three counties in Missouri that held the highest concentration of Saints-Jackson, Clay and Caldwell-are the area of study for Chapter 3. Eventually driven not only from all of these counties but also the state of Missouri, the Saints moved on to Illinois, the subject of Chapter 4. Quincy, Illinois was briefly considered the Church center until the purchase of the land that became Nauvoo. The final chapter synthesizes each of the four topics: congregational organization, meeting patterns, local leadership, and meeting places. Consequently, it is a brief overview of what advancements were made across all years and places studied in each area of focus.
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Lewis, Mark T. « "An Hungry Man Dreameth" : Transcendental Film Theory and Stylistic Trends in Recent Institutional Films of the LDS Church ». BYU ScholarsArchive, 2016. https://scholarsarchive.byu.edu/etd/6006.
Texte intégralRésumé :
To the religiously minded, few things carry greater importance than a connection to the divine. For centuries, the literature of prophets and the work of gifted artists have served to create a liminal space where man and Maker can meet. The advent of cinema and the creation of the Internet pose unique questions for the artist seeking to lead an audience toward an encounter with God. In a modern world where discretionary time is dominated by on-demand video streaming, the value of understanding cinema and its myriad potential is particularly relevant. As a religious organization, The Church of Jesus Christ of Latter-day Saints has eagerly (and to a certain extent, uniquely) embraced and used film to further its aims. This thesis will further the conversation already begun on the topic of spirituality in official LDS Church productions, particularly adding new analysis regarding the form and content of more recent institutionally produced films. How do stylistic trends in recent official film productions of the LDS Church relate to the broader academic and theological discussion regarding cinematic spirituality? After the introduction and thesis overview in Chapter 1, Chapter 2 will provide a survey of prominent works regarding cinematic spirituality. Theories that entertain how movies speak to human spirits are varied and highly subjective. Many theories about what makes a work "spiritual" grow from particular religious traditions and are informed by that theorist's beliefs about God's nature. Some theories are dependent on loosely measured criteria (editing pace, complexity of music, distance between camera and subject, etc.), while others rely almost entirely on the "feeling" a work conveys (which may or may not be determined by objectively measurable parts).Chapter 3 relates the prominent theories laid out in Chapter 2 to the cinematic efforts made by The Church of Jesus Christ of Latter-day Saints in the past two decades. Examining the form and content of these media projects will reveal trends that indicate inherent assumptions on the part of the LDS Church's media department regarding the purpose and potential of spirituality and film. Chapter 4 explores how the Church's typical approach compares and contrasts with films made by independent Latter-day Saint filmmakers. Some stylistic possibilities will be derived from the efforts of Mormon artists more generally and may have implications for how Latter-day Saint films could help spiritually engage audiences.
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Anderson, Trever. « Doctrine and Covenants Section 110 : From Vision to Canonization ». BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2120.
Texte intégralRésumé :
This thesis answers the question of how a vision recorded in Joseph Smith's journal found its home in the Doctrine and Covenants and become recognized as canonized scripture. The April 3, 1836, journal entry became known as Section 110. Section 110 serves as a foundation for the current practices and doctrines of The Church of Jesus Christ of Latter-day Saints, involving temple building and temple ordinances. Thus it is important to understand the history of this Section from journal entry to canonization because it is an example of recovering revelation. This thesis also explores contributing factors that could have led to the rediscovery of the 1836 vision. While Joseph Smith and Oliver Cowdery were in the Kirtland Temple with veils drawn around them at the Melchizedek Priesthood pulpits on April 3, 1836, they both saw Jesus Christ, Moses, Elias, and Elijah. Jesus Christ accepted the newly built temple and Moses, Elias, and Elijah committed keys to Joseph Smith and Oliver Cowdery. The vision was recorded, but as of yet, there is no evidence that the vision was publicly taught by Joseph Smith nor by Oliver Cowdery. This thesis follows the pattern established by Section 110 and the reclamation of the revelation and looks at how this section paved the way for other revelations and visions to move from handwritten pages to doctrinal levels of canonization, such as Sections 137 and 138. Joseph Smith had the vision recorded in his journal by Warren Cowdery, who served as a scribe to him. Joseph Smith also had the journal entry written in the Manuscript History of the Church. Although Joseph Smith did not publically declare that the 1836 vision had occurred to him and Oliver Cowdery, he still taught about the visitors in the vision and of their importance. After Joseph Smith's death, the leaders of the Church had his history printed in Church owned newspapers. The first time the vision was published in print was on November 6, 1852, in Salt Lake City, Utah, in the Deseret News. Outside influences of the late 1850s through the 1860s put pressure on the Church. Some of these potentially destructive influences were the Utah War, Civil War, transcontinental railroad, Spiritualism movement, and the lack of understanding of the foundational doctrines of the Church by the rising generation that had been a part of the Church from its beginnings with Joseph Smith as its Prophet. This thesis explores these potentially destructive forces on the Church and its doctrine, and looks at how the leadership of the Church responded to them and how their response influenced the canonization of the 1836 vision. Under the direction of Brigham Young, Orson Pratt oversaw the publication of the new 1876 edition of the Doctrine and Covenants. This new edition contained twenty-six new sections, including Section 110. After the death of Brigham Young in 1877, John Taylor sat at the head of the Church as president of the Quorum of the Twelve Apostles. While Orson Pratt was in England, preparing to print a new edition of the Book of Mormon on electrotype plates, he asked John Taylor about printing the Doctrine and Covenants with the electrotype plates as well. John Taylor agreed on condition that Orson Pratt add cross references and explanatory notes, as he had done with the Book of Mormon. Using the 1876 edition, Orson Pratt made the requested additions and the new edition of the Doctrine and Covenants was printed in 1880 and canonized on October 10, 1880, in a General Conference of The Church of Jesus Christ of Latter-day Saints, where all present voted unanimously to accept the 1880 edition as canonized scripture.
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Worley, Taylor. « Theology and contemporary visual art : making dialogue possible ». Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/940.
Texte intégralRésumé :
Within the field of theological aesthetics, this project assesses the divide between theological accounts of art and the re-emergence of religious imagery in modern and contemporary art. More specifically, American Protestant theologians and their accounts of visual art will be taken up as a representative set of contemporary theological inquiry in the arts. Under this category, evaluation will be made of three diverse traditions in American Protestant thought: Paul Tillich and Liberal Protestantism, Francis Schaeffer and the Neo-Calvinists, and the open evangelical accounts of Nicholas Wolterstorff and William Dyrness. With respect to modern and contemporary visual art, this evaluation judges the degree to which theologians have understood the primary concepts and dominant narratives of various modernisms and postmodernisms of art since the end of the nineteenth century, recognised the watershed moments in the lineage of the twentieth century avant-garde, and acknowledged the influence of critical theory not only upon the contemporary discourse in aesthetics and art production but also in the social reception of art. In tracing the re-emergence of religious imagery in modern and contemporary art, this project takes up three diverse traditions: the Crucifixions of Francis Bacon and the memento mori art of Damien Hirst, the ‘re-enchantment’ of art in the work of Joseph Beuys, and the art of ‘False Blasphemy’ associated with lapsed Catholics like Rober Gober and Andres Serrano. By assessing what theologians have written concerning visual art and the surprising return of certain religious imagery in modern and contemporary art, this study will intimate a new way forward in a mutually beneficial dialogue for art and religious belief.
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Williams, Terrol Roark. « Taking Mormons Seriously : Ethics of Representing Latter-day Saints in American Fiction ». Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd1936.pdf.
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Dowse, Richard J. « The Laie Hawaii Temple : A History from Its Conception to Completion ». BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3352.
Texte intégralRésumé :
The Laie Hawaii Temple majestically overlooks the beaches of Oahu and has stood as an emblem of the Latter-day Saint faith to the world since 1919. Although the structure is iconic and highly significant to Latter-day Saints, a comprehensive history of the Laie Hawaii Temple has never been published. This thesis provides such a history from the conception of the temple until its dedication. The history of this particular temple is important for several reasons. At its dedication, the temple in Laie became the fifth operating temple of The Church of Jesus Christ of Latter-day Saints. It was the first dedicated temple outside of the state of Utah (following the exodus) and outside of North America. It was also the first temple built in one of the missions of the Church. It was a pioneering temple as one of the first that catered to a large number of patrons from different cultures speaking different languages. Its multi-cultural, multi-lingual integration is something that would not be seen in other temples for several decades. Over the years, the temple and the attractions built around it have drawn millions of other visitors as well. Its location has made it an internationally recognized edifice and a valuable tool for the Church to introduce its message to the world. This history is also compelling because of what the temple in Laie, Hawaii represents in terms of the Latter-day Saint conception of the doctrine of the "gathering." As the first temple built outside of the traditional centers of Mormon colonization, this temple became an early prototype of a method of gathering that does not appear to begin taking hold Church-wide until the mid-twentieth century. Ahead of its time in other ways, the temple was built in a place where, according to the thinking of the time, Church membership was not yet sizable enough to warrant a temple. This thesis explains why the temple was built in Hawaii. These aspects of the temple's history produced ramifications that continue to impact the Church today, nearly 100 years later. As with many temples, a folk history of oral tradition has developed around the story of the Laie Hawaii Temple. This thesis will also provide a review of the historical record and offer clarity in sorting through that tradition.
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« Compositions for Trumpet by Joseph Turrin : A Historical and Musical Overview ». Doctoral diss., 2019. http://hdl.handle.net/2286/R.I.53834.
Texte intégralRésumé :
abstract: Joseph Turrin’s compositions for trumpet are frequently performed, and have
become a large part of the trumpet repertoire. His trumpet works are played at events
such as International Trumpet Guild conferences, have been featured with many well-known
orchestras and bands, and are standard recital works. Many of Turrin’s trumpet
works have been performed and recorded by well-established musicians, which include
Philip Smith, Joseph Alessi, David Hickman, Robert Sullivan, Brian Shaw, Thomas
Hooten, Terry Everson, Wynton Marsalis, and Alison Balsom.
This study examines in detail each of Joseph Turrin’s twenty-four published
works for trumpet. Turrin’s pieces include Elegy, Caprice, Concerto for Trumpet, Intrada,
Two Portraits, Someone to Watch Over Me, Chronicles, Two Gershwin Portraits,
Fandango, and Three Episodes, and include pieces written for Philip Smith, Joseph
Alessi, Wynton Marsalis, Harold Lieberman, Lew Soloff, Brian Shaw, Robert Sullivan,
and Thomas Hooten. A complete history of each composition and arrangement, and
information relating to their premieres are presented. Technical elements from the music
are discussed, such as range, articulation, melodic contour, endurance, and difficult
fingerings. Biographical information such as youth, education, and career about Turrin
are incorporated, along with a discussion of his compositional characteristics and
influences. In addition, a list of each work with an assigned difficulty grade, as well as a
current discography, is included.Dissertation/Thesis
Doctoral Dissertation Music 2019
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« How to explain art to dead hares ? strategies of art of the second postwar : tony smith, frank stella, donald judd, fluxus group, joseph beuys and andy warhol ». Tese, MAXWELL, 2003. http://www.maxwell.lambda.ele.puc-rio.br/cgi-bin/db2www/PRG_0991.D2W/SHOW?Cont=8277:pt&Mat=&Sys=&Nr=&Fun=&CdLinPrg=pt.
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