Thomas Ford was the governor of Illinois at the time of Joseph and Hyrum Smiths’ martyrdoms in Carthage Jail in 1844. Before his tenure as governor, Ford’s professional life included service as an attorney and judge throughout Illinois. His background in the legal field gave him a unique perspective which may have influenced his career as governor of Illinois from 1842-1846. Although Governor Ford is relatively well-known for his association with The Church of Jesus Christ of Latter-day Saints and its history, his background and the bearing it had on the martyrdom of the Smiths has received relatively little attention from scholars. In this thesis I contend that Governor Ford’s choices in Carthage, Illinois can be traced in some ways to his legal background. I also examine his earliest interactions with Joseph Smith in 1842-1843, and how those interactions may have also been influenced by Ford’s legalistic viewpoints. I suggest it is possible Ford’s legal background more than his political experience may have had the most bearing on those interactions. Chapter one summarizes some of the financial, political, and mobocratic difficulties citizens in Illinois dealt with in the late 1830s and early 1840s. This context shows that even before Ford’s election in 1842, Illinois had severe challenges that affected the Saints and their neighbors. Chapter two explores some of the legal cases Ford heard while serving on the Illinois bench and bar. This chapter investigates the unique balance Ford attempted to maintain between law and justice, while also suggesting Ford may have occasionally strayed from consistently following the law. In chapter three, Ford’s transition into a political figure in Illinois history, as well as his extensive interactions with Smith are analyzed. Throughout these interactions, Ford seemed to frequently rely on his background in law to help him make decisions about Smith. This analysis is continued in chapter four when Ford chose to intervene in Hancock County after the Nauvoo Expositor printing press was destroyed. This chapter systematically relates Ford’s previous legal cases to the specific choices he made in Carthage. As a conclusion, chapter five serves to summarize these findings, and also opens further opportunities for research that demonstrate how Ford’s interactions with the Saints in Illinois may have continued to be affected by his past. This thesis provides research suggesting Ford’s choices surrounding the Smiths in Hancock County can be traced to his past and should not necessarily be considered isolated events in 1844. Furthermore, it adds to our understanding of church history by giving another paradigm in which to examine the martyrdom of Joseph Smith in Carthage Jail.

This thesis explores the relationship between ideology generated by advocates of the Women's Liberation Movement and President Kimball's purposes of using Relief Society to strengthen Latter-day Saint (LDS) women. Navigating women through the societal attack on womanhood, President Kimball, and other general Church leaders during his administration (1973-1985), taught LDS women of their privilege and duty to the organization and the importance of generating strength through a sisterhood focused on service. Relief Society programs, procedures, and curriculum were evaluated, adjusted, and reinforced to deepen women's commitment to divinely established roles, to enhance women's doctrinal confidence, and expand the influence of women's leadership. The purpose of this thesis is to show how Relief Society strengthened LDS women's commitment to family and influenced increased cooperative efforts in defending families through Relief Society and priesthood organizations.

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.