No formalized philosophical system has officially represented the Church of Jesus Christ of Latter-day Saints to this time. Some claim there is need for one while others believe that none is forthcoming or necessary. Let the question be argued elsewhere. It is to be observed that metaphysics, epistemology, ethics, aesthetics, and science are all essentially represented in mormonism and should at least be recognized in comparison with their kind. The useful practices of various epistemologies were employed for verification purposes although authoritarianism dominated the acquisition of knowledge in the infant Church. This need not indicate that the submitting authority was held in doubt. Various methods were found helpful in converting to personal knowledge that which had been given publicly. Thus, rationalism, mysticism, empiricism, pragmatism - any and all possible contributors - were utilized in the learning process. Some of the keenest minds in the Church were turned to the consideration of the philosophical implications of revealed doctrine. Outstanding among those minds was that of Orson Pratt.

The colorful history of Mormon polygamy has many interesting stories to tell, and one of the most interesting is that of Rev. Dr. J. P. Newman's debate with the Mormon Apostle Orson Pratt on "Does the Bible Sanction Polygamy?" This debate was held at the New Tabernacle in Salt Lake City, Utah, on August 12, 13, and 14, 1870. Newman was the Chaplain of the United States Senate and one of the foremost preachers of Washington, D.C. His appearance in Salt Lake City to debate the question of polygamy was a national topic. Probably never before, nor since, has so much been said in such a short time by non-Mormon presses on a question respecting Mormonism. And never before, as far as the author has been able to discover, has a chaplain of the Senate engaged in a public debate of such wide-spread interest.

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.

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.

The Quorum of the Twelve Apostles for the Church of Jesus Christ of Latter-day Saints is an administrative and ecclesiastical quorum. The Church, first organized in 1830, did not organize the Quorum of Twelve Apostles until 1835. When it was organized, Joseph Smith outlined the quorum's responsibilities through revelation. The Twelve were assigned two unique and specific responsibilities: to take the gospel to the nations of the earth and to form a traveling high council for the regulating of the Church outside of its stakes. The first opportunity for the Twelve to fulfill their responsibilities was in May 1835 when they were assigned to travel to the eastern United States and southern Canada. There they both preached the gospel and regulated the branches of the Church. This mission represents not only the first time the Apostles fulfilled their assigned responsibilities but the only time that they filled their responsibilities as an entire quorum. It is surprising that more secondary literature on this mission is not available. This thesis seeks to commence an academic conversation regarding this mission and its impact both on the quorum's development and on the Church in its outlying areas. Chapter 1 details the preparation of the individual members of the Twelve to fulfill this mission. It discusses the preparation of the Twelve prior to their call to the apostleship. It also discusses the training that took place between their call and the commencement of this mission. As an administrative body for the membership of the Church, the Twelve spent the majority of their time on this mission with the members of the Church. Chapter 2 identifies the unique purpose of the Twelve on this mission and how that purpose was fulfilled. Joseph Smith originally laid out the geographic framework for this mission, which sent the Twelve into Canada and throughout much of the northeastern United States. Chapter 3 identifies the locations of the Twelve based on available records and seeks to provide an answer to how the Twelve decided which areas to preach in. Many individuals were baptized during this five-month mission. Chapter 4 identifies what the Twelve taught and the sources that they used. It also discusses the reaction of the people they taught. The concluding chapter summarizes the thesis and identifies areas for further research.