Thesis (M.S.)--Brigham Young University, Institute of Government Service.

Thesis (M.S.)--Brigham Young University, Institute of Government Service. / Electronic thesis. Also available in print ed.

Thesis (M.A.) B.Y.U. Dept. of Art.

Thesis (M.A.) B.Y.U. Dept. of Art. / Electronic thesis. Also available in print ed.

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.

The purpose of this study is to design a model for a proposed statue of Joseph Smith which would be appropriate for placement near the main entrance of the Joseph Smith Building, Brigham Young University, Provo, Utah. This statue should depict the great historical and spiritual significance of Joseph Smith, be harmonious with the architecture and landscaping, and conform to the principles of good design.

This thesis is a biography of Joseph Smith Sr., first patriarch to the Church and father of the illustrious Prophet Joseph Smith Jr. The overall purpose of this treatise is of a four-fold nature. First, it proposes to reveal the kind of personality and character he possessed. Second, it intends to present a near complete and accurate account of his deeds and experiences. Third, it hopes to relate him to the historical period in which he lived. And fourth, by fulfilling the three purposes named, it will attempt to evaluate the assertions that have been frequently made that the Prophet Joseph came from an ignorant, shiftless, and unworthy family. All of this can be done only to a limited extent, because of the small amount that has been written about Joseph Smith, Sr. In organizing the research of this thesis I have attempted to accomplish my desired purposes by giving an overall evaluation of Father Smith's life from both favorable and unfavorable sources; this is followed with the formative influences that helped to shape his personality and character; then is given the part he and his family played in the restoration of the true Gospel and the service he rendered as a member of the true church; added to this are the trials and tribulations he witnessed and suffered for the faith he had in the divine mission of his son; circumstances of his death and contributions he made conclude the treatise. With this information, it is hoped that in judging Joseph Smith Sr., one may more fully take into account these influences that surrounded him and place oneself in a position to look at things from his point of view and thereby form at least a partially correct estimate of his character.

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?"

No description available.

The problem of this study is to determine the teachings and practices of Joseph Smith in regards to the treatment of the needy and to show their influence on the present policy of the Church of Jesus Christ of Latter-day Saints as manifested in the Church Welfare Plan.