Thesis (M.S.)-- Brigham Young University. Department of Geography. / Bibliography: leaves 83-84.

Cartographers utilize primary and secondary colors in producing color maps. It is relatively easy to print the primary colors of magenta, cyan, and yellow on photo paper. It is considerably more difficult to print the secondary colors of red, blue, green, orange, purple, seagreen, and leafgreen consistently.This thesis has solved the problem associated with producing photographic color for cartographic maps. A new system of developing color maps has been developed. This system has produced: (1) pure blacks, (2) suitable secondary colors, (3) pastel colors, and (4) mid-value and dark colors.

Thesis (M.A.)--B.Y.U. Dept. of Graduate Studies in Religious Instruction. / Electronic thesis. Also available in print ed.

Thesis (M.A.)--B.Y.U. Dept. of Graduate Studies in Religious Instruction.

This study is designed to describe some of the causes of resistance to and internal conflicts in the Church of Jesus Christ of Latter-day Saints in Ohio during the period 1830 to 1838. It is also intended to specify some of the ways the anti-Mormon elements executed their disapproval of the Church and its members in Ohio during that time.

Historians have long noted Joseph Smith's early interest in Methodism. Demographic studies of early Mormon converts have demonstrated further that many of those attracted to the Mormon message on both sides of the Atlantic came from Methodist backgrounds. These two points, and the many similarities between Methodist and Mormon beliefs and practices, have led many scholars to suggest that Smith's church was influenced by the Methodists who joined the movement. This thesis explores the Methodist backgrounds of those Methodists who converted to the Church of Jesus Christ of Latter-day Saints from 1830, when Joseph Smith formally organized his church(originally called the Church of Christ), to 1838, when the Latter-day Saints moved to Nauvoo, Illinois, and the church experienced a transformation in its theology, worship practices, and organizational structure. I argue that Methodism fundamentally shaped the ways that early Mormonism developed in its first eight years. This was a result of both Methodism's rapid growth and expansive influence in antebellum America and the many early Mormon converts who had previously affiliated with Methodism. This thesis contains four chapters. Chapter 1 examines the historiography on the subject, summarizing the demographic studies previously conducted and the conclusions drawn by other historians. It also provides the theoretical framework that shaped the thesis. Chapter 2 analyzes the conversion narratives of the early converts to Mormonism who came from Methodist backgrounds. I show that these converts generally maintained a positive view of Methodism even after their conversion to Mormonism, and viewed their belief in dreams and visions and the acceptance of charismatic religious experience they were taught while Methodists as instrumental in their eventual acceptance of the Mormon message. Chapter 3 explores an extended analysis of Joseph Smith's various recollections of his "first vision" within the context of Methodist conversion narratives of the era. By analyzing the first vision within the Methodist context, I seek to harmonize key discrepancies in Smith's early and later narratives while still allowing each version to speak for itself. Chapter 4 surveys early Mormon church organization and worship and compares it to that of early American Methodism in an effort to better contextualize early Mormonism within the culture from which it arose and developed. This chapter concludes with a brief summary of the lasting influence of Methodism on Mormon religiosity.

In the early decades of the nineteenth-century, an era of cultural change and disorientation, many turned to revivals to displace insecure emotionalism and to insure themselves of a place in the emerging society. Others, such as the Mormons sought an all encompassing plan that would dispel confusion and restore order to a decadent society. This search led some Mormons to follow their Prophet to Kirtland, Ohio. Once in Kirtland, various sociological conflicts developed which affected how the citizens of Kirtland would perceive their Mormon neighbors. Tantamount to these conflicts was the rapidly increasing Mormon population which triggered a corresponding rise in the land costs and thus affected Kirtland's social structure. This study has also found that during the apostasy of 1837 few, other than the leadership, disaffiliated. Finally, it was shown that Kirtland's lack of population growth after 1840 was similar to the declines experienced by other areas of the Western Reserve.

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.

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.