Those who anticipate the end of the world are often met with ridicule. This is especially true with the Millerite movement of the 1830s and 1840s. David L. Rowe has referred to most historians' treatment of them as an episode of "comic relief in the otherwise complex and tragic play of events from Jacksonian Democracy to the Civil War." A number of scholars, starting in the 1980s, established that Millerites were not the lunatic fringe as they were once characterized, mainly by demonstrating that Millerites were not the only group in the antebellum United States harboring apocalyptic expectations, rescuing the Millerites from the fringe of the Second Great Awakening. Though critical to our understanding of Millerism, most of these studies have been inexorably confined to western New York, where the movement originated and gained the most support, virtually ignoring Millerites in other parts of the country. More importantly, these studies have failed to break down the entrenched dichotomy between the "optimistic" millennialists, represented by Finneyite evangelicals, and "pessimistic" millenarians, represented most clearly by the Millerites. By examining various aspects of the Millerite movement through its well-established press, this these shows that Millerism, more than a coherent social movement or ecclesiastical institution, was a meeting ground for various currents of millennial thought that were pervasive in the first fifty years of the American republic.

Thesis (M.A.)--University of North Texas, 2005. / System requirements: Adobe Acrobat Reader. Includes bibliographical references (p. 39).

In the past, there were perceived delineations between the cyber world and the physical world. We are becoming increasingly aware of the overlap between these two worlds, and the overlap itself is increasing. The overlap between these two worlds is known as cyber-physical systems. There have been several incidents involving cyber-physical systems and the number of these incidents is increasing dramatically. In the past there has been no effort to identify methods for describing these incidents in the unique context of cyber-physical systems. This research provides a taxonomy for classifying these incidents that focuses on cross domain, impact oriented analysis. A repository for information about these incidents has also been created as part of this research.

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.