In early Church history, several men were designated by the title of Assistant President, or Associate President, but only Oliver Cowdery, and later Hyrum Smith, held the actual office which is the subject of the present study. That office is properly titled Associate President. The office of Associate President fulfilled the requirements of the law of witnesses, and was a priesthood office. The Associate President assisted in bearing the keys of the last dispensation, and was acknowledged as the second ranking member of the First Presidency. The Associate President held the keys of the kingdom of God militant, and presided over the entire Church in the absence of the Prophet. It was the privilege and calling of the Associate President to act as a spokesman for the Prophet, in reflex of the same relationship that Aaron bore to Moses. Finally, the Associate President was appointed to succeed, by rank and by ordination, to the Presidency over the whole Church, in the event of the Prophet's death.

In September of 1894, John Hyrum Koyle, Jr., said that he was shown in a dream or vision a large, rich deposit of gold and an underground storehouse of artifacts hidden by people of Ancient America. This dream was the beginning of a mining venture which has never produced anything of value, has been opposed vigorously by both officials of the LDS Church and the State, yet has claimed supporters numbered in the thousands.The mine has profoundly affected (and continues to affect) the lives of many families who have come into the sphere of its influence. The lore of the mine, whether true or false, has been the main instrument in spreading this influence. This folklore has played an active part in three clearly demonstrable ways: the spreading of the Dream Mine sub-culture; the shaping of the attitudes toward the mine and its founder; and the development of stability in both the Mormon culture and the mine sub-culture.This study of mining folklore reveals that the Koyle Dream Mine has much in common with other "dream mines" in both the Mormon culture and in other cultures. Many mining ventures began through supernatural means, but relatively few of them have been successful. Lack of production has brought the demise of many such movements, though some, like Koyle's Dream Mine, remain viable in spite of the absence of paying ore.

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.