Class of 1892? Faculty & Staff. Louise Keller, Training School, 1895-1896. Louise Keller appears in a photograph held by the BYU Archives purporting to be "the first class to graduate from the new Academy Building, 1892." (UAP 2 Folder 037)

Faculty & Staff. Alfred L. Kelley, Training School, 1910-1911.

Faculty & Staff. Reed L. Kellogg, Grammar teacher, 1888-1889.

BYH Class of 1908. Faculty & Staff. Effie Kelsey of Springville, Utah, Training School, 1913-1918. ~ ~ ~ ~ BYH Class of 1908. Effie Kelsey, a Normal graduate. BYU [& BYH] Class of 1908 Listing of BYH Normal, High School, Commercial, Music, Agriculture, and Arts & Trades graduates. Source: Brigham Young University & Normal Training School, Catalogue & Announcements, for 33rd Academic Year, 1908-1909, pp. 128-130. ~ ~ ~ ~ Effie Kelsey was born on February 7, 1889 in Springville, Utah. Her parents are William Henry Kelsey and Selena Beddoes. Effie died on October 13, 1976 in Springville, Utah. Her interment, Springville Evergreen Cemetery, Utah.

Faculty & Staff. Ella Kennedy, Reaching teacher, 1883.

Class of 1881. William Henry King. He was born in Fillmore, Utah Territory, in 1963. King was fascinated with property rights, water problems, federal, state or individual ownership, the nature of a contract, and the binding power of a deed or will. William H. King completed his Brigham Young Academy high school curriculum when he was seventeen years of age [1881]. He entered the University of Utah for a year, then served a mission to Europe for two and a half years. There he observed the various types of government with monarchy and experimental democracy. Returning home, he entered the University of Michigan Law School and graduated with his LLB. ~ ~ ~ ~ BYA Faculty & Staff. William Henry King, Law teacher, 1879-1880, 1891-1894. Source: Book, The Sons of Brigham, by T. Earl Pardoe, pp. 113-115. ~ ~ ~ ~ William H. King was born in Fillmore, Utah Territory in 1863. He attended Brigham Young Academy in Provo, Utah and the University of Utah in Salt Lake City. He served as a missionary of the Mormon Church in Great Britain from 1880 to 1883. After holding local offices and serving two terms in the territorial legislature, he graduated from the law department of the University of Michigan at Ann Arbor, joined the Utah bar and practiced law. He held other territorial offices and then served as an associate justice of the Utah Supreme Court between 1894 and 1896. After Utah became a state in 1896, he was elected to the United States House of Representatives and served in the 55th Congress from March 4, 1897 to March 3, 1899. He was not nominated for a second term, but when his replacement, Brigham H. Roberts was denied his seat because he was a polygamist, King was elected to complete Roberts' term and served from April 2, 1900 and March 3, 1901. He ran for the same position in 1900 and again in 1902, but lost both times. King was elected to the Senate four times and served between March 4, 1917 and January 3, 1941. He failed to win renomination in 1940. In 1918 and 1919, he served on the Overman Committee, which investigated seditious pro-German activity during World War I and Bolshevik-inspired anti-Americanism in the months following the war's end. He served as the President pro tempore of the Senate in 1939-41 during the Seventy-sixth Congress. He practiced law in Washington, D.C. until April 1947. He then returned to Utah and died there in 1949. His son, David S. King, also served in Congress. William Henry King (June 3, 1863 – November 27, 1949) was an American lawyer, politician, and jurist from Salt Lake City, Utah. A Democrat, he represented Utah in the United States Senate from 1917 until 1941. ~ ~ ~ ~ William King also served on the Utah Supreme Court (1894-96) and in the U.S. House of Representatives (1897-99, 1900-01). From 1939-41, King was President pro tem of the U.S. Senate, i.e. highest-ranking Senator.

Brigham Young High School Graduate, Class of 1904, Faculty. Francis W. Kirkham. He graduated from BYH on May 23, 1904. He was the Valedictorian of his class, delivering the Valedictory address. Source: Program, Graduation Exercises 1904, BYU High School & Normal Departments, Monday, May 23, 1904, College Hall. (Note: 1904 is the first year for BY High and BYU -- previously both were called Brigham Young Academy.) ~ ~ ~ ~ Brigham Young High School Class of 1904. Francis W. Kirkham. He received a High School Diploma. Source 2: Students Record of Class Standings B. Y. Academy, Book 1, Page 200. ~ ~ ~ ~ Faculty & Staff. Francis Kirkham, History teacher, 1901-1902, 1906-1910. ~ ~ ~ ~ Website ~ ~ ~ ~ Francis W. Kirkham, author of a book, A New Witness for Christ in America, (1951, the Bobbs-Merrill Company, Inc., Indianapolis, New York). ~ ~ ~ ~ Francis W. Kirkham, LL.B., PH.D., occupies a special place among those who have taken pen in hand to write of the Book of Mormon. At a time when others lacked either the opportunity or the inclination to do so, he set out to gather many early documents related to the coming forth of the Book of Mormon — source materials that were still available but in jeopardy of loss or deterioration. He analyzed these sources and compiled them into a work that has had a lasting impact on our understanding of this book of scripture. His humble beginning belies his later accomplishments and education. He was born in the small farming town of Lehi, Utah, on 6 January 1877. Brigham Young was still President of the Church, and the United States had just finished celebrating its centennial. His parents were James Kirkham and Martha Mercer; James was a farmer, storekeeper, and tithing clerk. Ninety-five years later, after a long and vigorous life, Francis died on 14 September 1972. When Francis was eight, he wanted to have a middle name like his friends. His father told him to pick one and he could be baptized with it. He was baptized Francis Washington Kirkham, after George Washington. The choosing of his name was characteristic of him through his life: he aimed high. 1 Possessing a great desire for an education, he first attended school for a few months at age eleven. This early schooling helped spark an interest in the Book of Mormon — especially one lecture on the Book of Mormon by George Reynolds. Formal education eluded him a few more years as he continued working in the family store, where he read many books and newspapers while waiting for customers. When Francis was thirteen his father received a call to serve a mission. For the children, this was a very upsetting prospect; but their mother, who was soon going to bear her eighth child, called them to her side and explained how pleased she was for their father to be so honored. The servants of God had called her husband to the Lord’s service; therefore, she explained, they must prepare for his departure. He never left, however. There were complications when the baby was born, and in a few days Martha died. Francis grieved over the loss of his beloved mother; but life went on, and his father’s second wife cared well for the motherless children. Still, he did feel a great responsibility to his younger brother Oscar, whom he once referred to affectionately as “a fat plump healthy boy with a voice suitable for a long eared donkey, yet he had a good heart.” Francis wrote: “How often have I guarded him against the evils that often fall unawares upon the youth & how my heart rejoices today, in seeing him a son of God, respected by all and looked upon by all as a boy of the brightest prospects.” 2 In 1941, that brother, Oscar A. Kirkham, became a member of the First Council of the Seventy. Francis’s longing for an education was partially satisfied when, at age fifteen, he went to Salt Lake City to study business for twelve weeks under the direction of James E. Talmage. He then returned to Lehi and the family business. Finally his yearning to go to Brigham Young Academy was fulfilled. “How long and often I had longed for school and now I was to realize it,” he wrote. It was while he attended the academy that his spirituality was awakened. Smallpox struck the school, and many were taken ill and were on the brink of death. This alarmed Francis, but after much faith and prayer he received assurance from the Lord that “the disease would be stayed.” Seeing this promise fulfilled was a deep spiritual experience for him. The event caused him to reflect that it was “better to be a Deacon who merits the daily protection and guidance of the Spirit of God than he who [is] blessed a few times with gifts, straightway is overcome & is left lonely and alone.” 3 At age nineteen he was called as a missionary to New Zealand, where he served for three years among the Maoris. He threw himself into his missionary work, learning the language so well that he ultimately wrote a simplified Maori grammar for new missionaries. 4 Returning to Brigham Young Academy following his mission, Francis met Martha Alzina Robison. They were married in the Salt Lake Temple in 1901 and became the parents of seven children. After his marriage, Francis was torn between work and school. Longing for more education, he took his family to Canada to earn money to continue. In less than three years he had not only earned sufficient funds to continue his schooling, but was on the verge of becoming well to do. At this point, he abandoned his successful business and enrolled at the University of Michigan. Many of his acquaintances felt he was foolish, and they reminded him that his former salary was greater than any he would ever earn as a teacher. In his journal Francis explained why he made such a “foolish” decision: “I tell my children in great sincerity that there was only one reason and that was the ideals of the Gospel, ‘The Glory of God is Intelligence. We are saved no faster than we gain knowledge’ and the great thing that we can do on earth is to bring souls to the knowledge of the Gospel.” 5 Francis received his bachelor’s degree at Michigan and became a faculty member at Brigham Young Academy for two years. But more education beckoned. He was a member of the first graduating class at the University of Utah Law School, graduating with an LL.B. degree. For most, this would have been enough education; but not for Francis Washington Kirkham. He pursued graduate work at Stanford and was awarded a Ph.D. by the University of California in 1930. He served in many educational positions in his lifetime, including the presidency of the LDS Business College in Salt Lake City. He was chosen by the Utah State Board of Education as the first state director of vocational education. Finally he became superintendent of the Granite School District, one of the largest in Utah. While he was superintendent of the Granite School District, his work attracted national attention. The result was publication by the U.S. Office of Education of a work by Dr. Kirkham entitled Educating All the Children of All the People. This publicity brought with it an offer in 1929 to become director of the National Child Welfare Association in New York City. He accepted. Many of his co-workers and companions in the association were Protestant ministers. Learning that he was a Latter-day Saint, they bombarded him with many questions about the Church and the Book of Mormon. Their main question was, after all his years of advanced learning, did he still believe the Joseph Smith story? They also questioned him about the appearance of the Angel Moroni and the coming forth of the Book of Mormon. They wondered what evidence he had for the reality of these events. 6 Because of these encounters, Dr. Kirkham determined that he would be better able to respond to these questions by locating as much information as possible about Joseph Smith and the Book of Mormon from the area in which it came forth. What better source could there be, Brother Kirkham reasoned, than the newspapers published during the time and from the area where Joseph Smith resided? This set him on a quest to locate these periodicals. Taking advantage of his location in the East, he visited many repositories of early New York newspapers. On one of his many trips to these sites he discovered a Mrs. Sanford Durfee Van Alstyne in Rochester, New York. Visiting with her at her home, he asked if she had any newspapers published in Palmyra, New York, during the period of the 1820s and 1830s. She replied that she had “all of them.” Surprised by this discovery, he was even more startled when he looked around and realized that this valuable collection was upstairs in a two-story frame house that could easily be destroyed by fire. He further inquired if these newspapers contained any articles on the Prophet Joseph Smith. Again to his amazement, she replied that there were many. Her husband had been curious what these newspapers might say about Joseph Smith, and he had marked those portions. Brother Kirkham gleaned much information from these important historical sources. 7 He also traveled to many other locations in the East, particularly in New York and the Western Reserve in Ohio, searching out other newspaper accounts of Joseph Smith and the Book of Mormon. The result of these trips was the discovery of many newspaper articles which contained some of the first references to Joseph Smith’s early visions and the coming forth of the Book of Mormon. This allowed Brother Kirkham to publish many early sources of Latter-day Saint history and enabled him to write a strong defense of the Book of Mormon, a work he entitled Source Material Concerning the Origin of the “Book of Mormon,” published in 1937. This work was expanded when he decided to gather and evaluate all the newspaper articles he could locate about the Book of Mormon. He called this later effort A New Witness for Christ in America, The Book of Mormon. 8 This two-volume work is an important contribution to Book of Mormon scholarship, largely because of Brother Kirkham’s careful gathering of these early sources. In A New Witness for Christ, Dr. Kirkham examined five explanations for the origin of the Book of Mormon, showing the validity or weakness of each. 1. The first explanation came from the Prophet Joseph Smith and those who assisted him. The Prophet’s testimony of how the book came about was simple and straightforward. But its simplicity caused difficulty for many people. Joseph Smith explained that he was visited periodically by the angel Moroni during a four-year period. At the end of the four years, Moroni entrusted to him the gold plates, and the Prophet subsequently translated them by the gift and power of God. A valuable contribution of Brother Kirkham’s books is his compilation of details about the production of the Book of Mormon as related by close associates of the Prophet. The person who recounted these events most thoroughly was Oliver Cowdery, the personal scribe of the Prophet who, as he said, wrote the entire Book of Mormon (except for a few pages) as Joseph Smith dictated. Oliver possessed a very inquisitive mind, and because of his close association with Joseph Smith, he had many opportunities to query the Prophet about Moroni’s visits and the subsequent circumstances which ultimately produced the Book of Mormon. Oliver wrote a series of letters to W. W. Phelps concerning these events—letters that give us valuable insights not found in Joseph Smith’s history. For example, Oliver was told the location where Joseph had found the plates on the Hill Cumorah: “the west side of the hill, not far from the top.” 9 He also learned the approximate time when the angel Moroni appeared to Joseph during the night of 21 September 1823. Although Joseph was not able to tell him the exact time, he said it must have been 11:00 p.m., midnight, or later, “as the noise and bustle of the family, in retiring, had long since ceased.” 10 If it was that late at night, Joseph Smith must have prayed for several hours before Moroni appeared. Oliver discussed the temptation the Prophet had on his first trip to the Hill Cumorah. There were two forces operating upon young Joseph’s mind, one urging him to obtain the plates to glorify God, and the other tempting him to seek wealth so he could live out his life in ease. (This reminds us of Jesus’ temptation when Satan offered him the kingdoms of the world and their glory. See Matt. 4:8–9.) Elder Cowdery cautioned against judging Joseph too harshly for allowing Satan’s temptation to attract him, since he was young and, like us all, his mind was easily turned from correct principles, “unless he could be favored with a certain round of experience.” 11 This accounts for Joseph Smith’s failure to get the record in 1823. After reaching for the plates three times and failing, he cried out: “Why can I not obtain this book?” A voice answered immediately: “Because you have not kept the commandments of the Lord.” Moroni then gave him a great vision. Joseph first saw the glory of the Lord; then Moroni said to him, “Look!” He next saw the prince of darkness and his terrible hosts. This was shown to him, Joseph was informed, so that henceforth he never need to be deceived. Joseph Smith saw that there was nothing desirable in Satan’s program. It could not bring happiness—only misery. On the other hand, those who followed the Lord were blessed with unspeakable joy. This was an important experience for him in determining the difference between divine and satanic influence. There was another sign by which Joseph would know the work was true. “This is the sign,” Moroni said. “When these things begin to be known … the workers of iniquity will seek your overthrow; they will circulate falsehoods to destroy your reputation, and also will seek to take your life.” 12 These falsehoods have been the basis of most anti-Mormon articles and books ever since. Brother Kirkham concluded this portion of the book by stating that members of the Church accepted Joseph Smith’s explanation of the origin of the Book of Mormon. “They were able to learn from persons who participated, including the Prophet himself, and by their study with faith and prayer in the promise of God recorded in the book, that the Book of Mormon had come forth by divine power and that it contained the teachings of the resurrected Christ to the ancient people of the American Continent. “This, briefly, is the first explanation of the Book of Mormon. If this explanation is true, the greatest knowledge that can come to man has been revealed.” 13 2. According to Francis Kirkham, a second explanation for the coming forth of the Book of Mormon came from the residents of Palmyra, New York, where the book was published, and from others who knew of its initial publication. Their statements were circulated immediately before and after the Book of Mormon appeared in print. These people knew the time, place, and circumstances surrounding the writing and publication of the book, and they all affirmed the same thing: that Joseph Smith from his own mind dictated or wrote the Book of Mormon, and that its contents were nonsensical. Most of those who put forth this explanation knew the Prophet personally. They felt that it was impossible for him to write a book of any consequence and rejected his claim that the book had divine origins. One account reported: “Most people entertain an idea that the whole matter is a result of a gross imposition, and a grosser superstition. It is pretended that it will be published as soon as the translation is completed.” 14 There were others who spoke in even stronger terms: “Smith, its real author, as ignorant and as impudent a knave as ever wrote a book, betrays the cloven foot in basing his whole book upon a false fact, or a pretended fact, which makes God a liar.” 15 3. Kirkham states that the above explanation was the only one used by opponents at first. But when many people began to accept the truthfulness of the Book of Mormon, another theory was formulated to explain its authorship: Some person or persons with far greater ability than Joseph Smith must have produced the Book of Mormon. This interpretation initially appeared in the first anti-Mormon book, Mormonism Unvailed, a work published by Eber D. Howe and, most believe, authored by Philastus Hurlburt, an apostate. This hypothesis for the formulation of the Book of Mormon can best be summed up thus: “The Book of Mormon is the joint production of Solomon Spaulding and some other designing knave.” They conjectured this “knave” to be Sidney Rigdon. 16 This explanation, originating in 1834, has been repeated by many anti-Mormon writers ever since. Because of this, Francis Kirkham spent a great deal of time in both volumes of A New Witness for Christ in America discussing this argument. The historical portion of the Book of Mormon, the proponents of this theory insisted, came from Solomon Spaulding’s novel, Manuscript Found. They contended that the fictionalized account became “scripture” as part of a careful scheme to defraud and deceive unthinking people. This explanation became an excuse for attacking the new religion. Brother Kirkham explained that, in addition to creating the Spaulding theory, Hurlburt gathered many affidavits from the residents of Palmyra, New York, talking of Joseph Smith’s ignorance, delusion, and superstition. This, the anti-Mormon writers believed, added additional weight to their “true” explanation of the origin of the book. While this theory is still occasionally appealed to, most current anti-Mormon writers have abandoned this explanation. The reason is very simple. In 1884 the original of Spaulding’s Manuscript Found was discovered in Honolulu, Hawaii. When this document was then published, it very obviously bore no relation to the Book of Mormon. Significantly, the theorized link between the works of Joseph Smith and Spaulding was further discredited by Spaulding’s statement attached to the manuscript “that he did not accept the Bible as the revealed word of God to man” and that “the Bible’s only value is its ethical teachings.” Francis Kirkham pointedly proclaimed, “How could a confessed unbeliever in the Bible be the author of the Book of Mormon?” 17 4. The fourth explanation of the Book of Mormon’s origin simply modified the previous theory. Obviously, the critics claimed, the manuscript found in Honolulu was not the one used by Sidney Rigdon to produce the Book of Mormon. Thus, there must have been a longer version written later. What happened to this manuscript? Of course, the theory ran, it was lost or destroyed! Brother Kirkham quickly refuted this argument, pointing out that Solomon Spaulding’s wife and daughter both stated that the Spaulding manuscript (the only one that would have been available for Sidney Rigdon to plagiarize) had been returned to the family from the printing shop where Manuscript Found was published. Later it was examined by Philastus Hurlburt—the anti-Mormon writer—who took the manuscript and never returned it despite repeated requests by the family. 18 5. Because the fourth explanation proved inadequate, Brother Kirkham stated, confusion and lack of unity among modern critics of the Book of Mormon has led to a fifth hypothesis. This theory tries to explain the Book of Mormon on various psychological grounds. I. W. Riley theorized that Joseph Smith was an epileptic. No, declared Harry Beardsley, he was “a paranoid.” Never, stated James Black; he possessed “a disassociated personality.” You are all wrong, insisted Faun Brodie; he was “a ne’er-do-well, careless youth, … a superstitious religious believer, and … a ‘myth maker of prodigious talents,’ who was able to write a fable he called the Book of Mormon.” Other modern critics state that Joseph Smith must have been the author of the book, but its contents can be explained by the environment and the knowledge common to the area in which it was produced. 19 To conclude Brother Kirkham’s discussion of the five explanations of the Book of Mormon’s origins, we return to his original statement: “It is hoped that this book, which describes the attempts to prove the Book of Mormon man-made will cause the reader to ponder, Did Joseph Smith tell the truth? Are the spiritual events he describes actual, objective realities? Is the Book of Mormon a record that ‘came forth’ by divine power and was it translated by divine power, to convince all men that Jesus is the Christ, or is the book man-made? … Do we, in truth and reality have in America ‘A New Witness for Christ’? Surely the Book of Mormon is the challenge of a century!” 20 And the same must be asked of the man who translated the book. Was Joseph Smith a prophet of God? Elder Kirkham believed that the fruits of the work Joseph Smith initiated and the failures of his critics in the many years since the Book of Mormon appeared make it very difficult for anyone to maintain that the Prophet was a deceiver. Neither can he be considered an “ignorant, fanatical leader of deluded followers.” According to Brother Kirkham, there are only two possible explanations of the dilemma posed by the Prophet Joseph Smith: “Was he a rare, mystic leader with ability to write the book and deceive the witnesses and thousands of followers who lived with him? Or is it possible he spoke the truth. Was he, in reality, a prophet of God?” 21 With these final questions Francis W. Kirkham came to one conclusion: “To confirm to all men that Jesus is the Christ, an ancient record containing the fulness of the Gospel was brought forth and translated by divine power through the instrumentality of a man, chosen of God, who had neither the help of another nor the ability himself to write the glorious messages of the book. One hundred and twenty years [now one hundred and fifty-four] have passed since its publication. Today every earnest seeker for the truth may know for himself if the book came forth by divine power.” 22 Francis Kirkham’s answer to the Book of Mormon dilemma was that the book is indeed a “New Witness for Christ in America.” [photos] Photography by Eldon Linschoten [photo] Clockwise from left: Francis W. Kirkham in his later years; the Kirkham family home in Lehi, Utah; Brother Kirkham during his years as a student; the Reflector, a newspaper printed in Palmyra, which often ran articles on Joseph Smith and the Book of Mormon. [photo] At a time when others lacked either the opportunity or the inclination to do so, Francis W. Kirkham set out to gather many early documents related to the coming forth of the Book of Mormon—source materials that were still available but in jeopardy of loss or deterioration. [photo] Left to right: Brother Kirkham; copies of the Palmyra Reflector containing stories about the Book of Mormon; Martin Harris, one of the three witnesses to the Book of Mormon. Notes 1. See Church News, 13 January 1968, p. 16. 2. Francis W. Kirkham, “No. 1, Private Journal, July 22, 1893 to Dec. 27, 1893: Brief Account of Life from Birth to above date,” Special Collections, Harold B. Lee Library, Brigham Young University, pp. 7–8, 31. 3. Journal, n.d., n.p. 4. George S. Dibble, “A Builder of Boys and Girls,” Improvement Era, July 1935, p. 421. 5. Journal, n.d., n.p. 6. See Francis W. Kirkham, “A New Witness for Christ in America,” BYU Leadership Week Lecture (Provo: Brigham Young University Extension Division, 1954), p. 1. 7. See Francis W. Kirkham, “Presentation of the Copyrights of ‘A New Witness for Christ in America’ to Brigham Young University, April 12, 1961,” Brigham Young University Speeches of the Year, 1960–61 (Provo: Brigham Young University, 1961), p. 5. 8. Francis W. Kirkham, A New Witness for Christ in America, The Book of Mormon (Independence, Mo.: Zion’s Printing and Publishing Co., 2 vols., 1942 and 1951). 9. Ibid., 1:94. 10. Ibid., 1:86. 11. Ibid., 1:87. 12. See New Witness for Christ, 1:98–100. 13. Ibid., 2:19. 14. As quoted in New Witness for Christ, 1:148. 15. Ibid., 1:296. 16. See New Witness for Christ, 2:142, 144. 17. Ibid., 2:125. 18. See New Witness for Christ, 2:153, 323. 19. Ibid., 2:323–24. 20. Ibid., 2:4–5. 21. Ibid., 2:325. 22. Ibid., 2:6–7. Notes Keith W. Perkins, department chairman of Church History and Doctrine at Brigham Young University, currently serves as bishop of the Orem (Utah) Forty-eighth Ward. He and his wife, Vella, are the parents of four children. [Keith W. Perkins, “Francis W. Kirkham: A ‘New Witness’ for the Book of Mormon,” Ensign, Jul 1984, p. 53.]

B. Y. Academy Collegiate Graduate, Class of 1901, Faculty. ~ ~ ~ ~ Faculty & Staff. A. Inez Knight [A. for Amanda - daughter of Jesse Knight], served as Academy Matron, 1900-1902. ~ ~ ~ ~ Inez Knight. She received her Bachelor of Pedagogy (B. Pd.) Degree in Spring of 1901. Source: Students Record of Class Standings B. Y. Academy, Book 1, Page 11. ~ ~ ~ ~ Inez Knight married R. Eugene Allen [R. for "Robert" - BYA teacher of Commerce 1900-1902]. The children of Eugene and Inez Allen were: William Eugene Allen, Jesse Knight Allen, Robert Knight Allen, Joseph Knight Allen, and Mark Knight Allen.

INEZ KNIGHT, ONE OF THE FIRST TWO SINGLE WOMEN MISSIONARIES IN THE LDS CHURCH: Amanda Inez Knight and Lucy Jane "Jennie" Brimhall were the first single sister missionaries called in the Church. They were called 1 April 1898 to serve in Great Britain. Sister Brimhall had graduated from Brigham Young Academy in 1895 and had taught school afterward. She was a close friend of Inez Knight, daughter of Jesse Knight and granddaughter of Newel and Lydia Knight, who were prominent in early Church history. The two had planned a European tour, but these plans were interrupted by their mission call.

See Brimhall, Jennie. Training School, 1907-1911.

Faculty & Staff. Leland S. Knight. BYU Training School, up to May 1968. Mr. Knight was a respected Sixth Grade teacher.

Faculty & Staff Early 1960s, including 1963-64 - Business Education Teacher.

BY Academy High School Class of 1882, Fidelia Kofford, Normal diploma. ~ ~ Faculty & Staff, Delia Kofford, Training School, 1881-1884. ~ ~ Fidelia Kofford (once misspelled Roffoed). Graduated June 16, 1882. 21 members of the Class of 1882 are mentioned. Source 1: Deseret Evening News, June 19, 1882. Source 2: Territorial Enquirer, June 21, 1882.

Faculty & Staff, Taught 15 Years at the BYU Training School [1927 to 1942?]. Gladys Lenora Kotter Wagner died October 2, 1992. She was born in Brigham City, December 29, 1902, a daughter of William G. Kotter and Mary Ellen Jensen. She married Edgar LeRoy Wagner September 10, 1947 in the Salt Lake LDS Temple. Mr. Wagner had been previously married to Theresa Turley who died December 13, 1946; he died September 8, 1986. Mrs. Wagner received her early education in Brigham City schools, a Bachelor of Science degree from BYU and a Masters degree from Teachers College, Columbia University, New York. She also attended the University of Utah, Utah State, University of Berkeley and Denver University. She was a member of the local, state and national teachers associations and PTA during her term as a teacher. She was also affiliated with Delta Kappa Gamma and American Association of University Women. Mrs. Wagner taught four years in Box Elder School District, 1922-1926; 15 years at the BYU Training School, where she was a supervisory teacher in Elementary Education, and was an Assistant Professor. While at BYU, she had two years sabbatical leave with half-pay during which time she studied at Columbia University and traveled throughout South America. She also taught six years in the Juarez Stake School System at Colonia Dublan, Chihuahua, Mexico, and from 1960-1968, in the Box Elder School District at which time she retired. Her long teaching career was interspersed by two years service for her country, 1943-45, when she served in the Women's Army Corps and her marriage which took her to Colonia Dublan, Chihuahua, Mexico, where she lived form 1947-1955. Mrs. Wagner was a member of the Church of Jesus Christ of Latter-day Saints. During her life time she served in many capacities in the Primary, Sunday School and YLMIA. She served as president of the Juarez Stake Relief Society, was a Sunday School Stake Board Member in the North Box Elder Stake, and a coordinator for the Junior Sunday School in the Brigham City Stake. She was an ordinance worker in the Ogden Temple. She was a member of the DUP Deseret Camp, and of Yeshara, returned Lady Missionary Group. On the 1st of September, 1955, she joined her husband as he assumed the position of President of the Central American Mission which comprised the whole of Central America. She served as President of the Relief Society and the Primary of this vast mission. They opened a branch in Caracas, Venezuela and visited a group in Maricaibo, Venezuela. They were released April 7, 1959. She is survived by four stepchildren, Edgar LeRoy Wagner, Jr.; and howard Arnold Wagner, of Salt Lake City; Norma Carolyn Lunt, currently serving a mission in the Argentina Buenos Aires North Mission, and Clara Beth Tripp of Murray; 21 grandchildren; and 26 great-grandchildren; two brothers, William J. Kotter of Brigham City; and Vernon II Kotter of Blackfoot, Idaho; three sisters, Guinivere Bacon, and Wilma Maddox, of Brigham City; and Virginia McKinlay of St. George. Funeral services were held Tuesday, October 6, 1992 in Brigham City. [Published in the Deseret News, Sunday, October 4, 1992.]

Faculty & Staff. Eighth Principal of BY High School from 1926 to 1928. Asael Carlyle (A.C.) Lambert was born March 9, 1893 in Kamas, Utah. As the son of a widowed mother he struggled to make the farm support the family. At age seventeen he was called to fill a mission in England. Upon his return he found his mother had remarried and was living in Rexburg, Idaho. Lambert joined his mother there but soon found that he had to make his own way. He took what work was available including the herding of sheep. Within a few years he managed to attend Albion State Normal School for a year and Ricks College for another year and thus earned an elementary school teaching certificate. In turn, he became a teacher of a one-room rural school, a principal, and a county superintendent of schools. On October 8, 1914, he married Florence Smith Ballif in Salt Lake City, Utah. Florence was born September 30, 1896 in Logan, Utah. Her parents were John Lyman Ballif and Emma Gurney Smith Ballif. Florence died in December of 1947 in Safford, Arizona. Asael second married Golda Margaret "Margaret" Sayer Marr on March 18, 1949 in Idaho Falls, Idaho. Asael died on April 2, 1983, Los Angeles, California, at age 90. Florence Lambert died in December of 1947 in Safford, Arizona. Florence and Asael had six children: James E. Lambert; Carlyle Ballif (C.B.) Lambert; Barbara Lambert [BYH Class of 1944] (twin); John Lambert (twin, died from scarlet fever when four years of age); Ruth Lambert; and Edith Lambert. Asael's parents were John Benjamin Lambert and Edith Lemon Lambert of Kamas, Utah. Asael second married G. Margaret Sayer Marr. Asael Carlyle Lambert (1893-1983) was a noted figure in education, administration, and planning in Utah, Idaho, and California. Beginning in 1925 he served Brigham Young University as a Professor of Education, including a term as Principal of BY High School from 1926 to 1928, then as Professor of Educational Administration, Dean of the Graduate School, and Administrative Director of the school's libraries until 1950. The highlight of his own education was completion of the Ph.D. degree in educational administration at Stanford University in 1935. Despite limited resources, the necessity to support a family on a very modest salary, and serious illness while at Stanford, he completed the doctoral program with highest academic honors. From 1951 to 1962 he worked at various positions in California for Los Angeles State College. His duties in California from included executive dean and dean of the College, and successively director of the Building Program and Projects of Los Angeles State College, including the San Fernando Valley State College. The A. C. Lambert Papers (Ms 35) are collected at the University of Utah Marriott Library, Manuscripts Division. The A. C. Lambert Papers (1929-1972) document the lifetime search of Asael Carlyle Lambert that began when, as a teacher of comparative religion at Brigham Young University, he sought answers to questions propounded by his students. Part of the collection covers the history and development of early Mormon scriptures. The documents also trace the economic, political, and sociological situations of the Mormon church, including Joseph Smith, Jr., and his life and activities pursuant to the founding and development of Mormonism. There is material dealing with practices, rituals, and doctrines propounded by the Church's early leaders. The material includes a comparative study of Mormonism with Freemasonry, other secret societies, and quasi-religious organizations. Present are Lambert's notebooks, as well as documents relating to the study of Utah's school system -- taxation, teachers, buildings, and administration -- made by a Utah School Study Committee during the administration of Governor George D. Clyde. An indexed register is available. ~ ~ ~ ~ A personal biographical essay by Roald F. Campbell is titled "A. C. Lambert: Teacher, Scholar, and Friend" and was published the periodical: Dialogue: A Journal of Mormon Thought, 17.1 (Spring): pages 113-116. ~ ~ ~ ~ OBITUARY OF HIS FIRST WIFE: Provo, December 27, 1947 -- Mrs. Florence Ballif Lambert, 51, wife of Dr. A.C. Lambert, dean of the summer school and professor of educational administration at Brigham Young University, died Saturday at the home of a daughter, Mrs. Mark Nielson, Safford, Arizona, following a lengthy illness. A prominent and active member of the Church of Jesus Christ of Latter-day Saints, Mrs. Lambert was born September 30, 1896 in Logan, Utah, a daughter of John Lyman Ballif and Emma Smith Ballif. Educated in Rexburg, Idaho schools, she later attended BYU, and was married to Dr. Lambert on Oct 8, 1914 in the Salt Lake LDS temple. She was active in BYU women’s circles, LDS Relief society, and Daughters of the Utah Pioneers as well as primary and singing mothers organizations. Surviving are her husband; two sons and three daughters, James E. Lambert, Palo Alto, California; Carlyle B. Lambert and Mrs. Keith (Barbara) Jolley, Provo, Utah; Mrs. Mark (Edith) Nielson, Safford, Arizona; Mrs. William (Ruth) Roy, Lake City, Florida; nine grandchildren, and three brothers and three sisters, Dr. J. L. Ballif, Salt Lake City; George S. Ballif and Dr. Ariel Ballif, Provo; Mrs. Claremond Yearsley, and Mrs. Harriett Barrett, Menan, Idaho, and Mrs Elsie Barrett, Boise, Idaho. Funeral services will be announced by the Claudin funeral home. [Salt Lake Tribune, December 1947]

Faculty & Staff, 1955-56.

Faculty & Staff. Luella M. Lane, Training School, 1901-1902.

Faculty & Staff. Ferdinand Lara, Spanish and Drawing teacher, 1884-1885.

Faculty & Staff, and Collegiate Grad of BYU, Class of 1912. Bent Franklin Larsen, better known as B. F. Larsen. Art teacher and administrator. September 1908, B. F. Larsen was employed by the Brigham Young Academy to supervise art in the BYU Training School. ~ ~ ~ ~ He received a B.A. Degree (Studio Art) in June 1912. Source: Annual Record, B.Y. University, Book 3, page 290. ~ ~ ~ He earned an M.A. Degree in Art from the University of Utah. He married Geneva Day. Outstanding artist in his own right.

Faculty & Staff. Floy Larsen, Training School, 1916-1917.

Faculty & Staff. Murray Larsen, Arithmetic teacher, 1885-1890.

Faculty & Staff. Thomas Calvin Larsen. Teacher, BYU Laboratory School. ~ ~ ~ ~ HIS OBITUARY: Thomas Calvin Larsen passed to the next life on March 5, 2009, at home surrounded by his family 10 days prior to his 92nd birthday. He was born on March 15, 1917 in Pleasant Grove to George Washington Larsen and Martha Alice Adams Larsen. He graduated from Pleasant Grove High School and Brigham Young University. Tom worked as an educator throughout his career, beginning as a 4th Grade Teacher at Lehi Elementary, Teacher at the BYU Lab School, Elementary Principal at Alpine, Lindon, Grovecrest, and retiring at Central in 1982. He married Ella Adams on April 1, 1943 in the Salt Lake Temple, then after her death August 5, 1961, he married Barbara Loveland on March 7, 1962 in the Salt Lake Temple. He loved the gospel of Jesus Christ and served in many callings in the LDS Church: missionary in the California Mission; counselor and bishop in the Grove Ward; Pleasant Grove Stake High Council; served a 2nd mission with his wife, Barbara, in the Missouri Independence Mission as directors of the Historic Liberty Jail Visitors Center. Tom served in the US Navy in the Pacific as a radar specialist. A lifelong resident of Pleasant Grove, he loved family activities; BYU theatre; growing and eating delicious raspberries, apples, peaches & pears; serving in the Provo and Mt. Timpanogos temples. Known for his keen sense of humor, he was a hard worker, served his family, and was a man of great faith. Survived by his wife Barbara, and his children: Sandra Larsen (Earl) Helm, T. Craig Larsen, Susan Larsen (Bob) Maxwell, Paul Larsen(Patricia), and 18 grandchildren, 8 great-grandchildren, Nelda Larsen, a sister-in-law, and many nieces and nephews. He was preceded in death by a daughter, Ruthann Larsen Nielsen, and by his siblings Orville Larsen, Cynthia Larsen, George Larsen, and Carlisle Larsen. Funeral services will be held on Monday, March 9, 2009 at 1:30 pm in the Orchard Ward Chapel, 800 South, Locust Avenue, Pleasant Grove, Utah. A viewing will be held on Sunday, March 8, 2009, from 6-8 pm in the Olpin Family Mortuary at 494 S 300 E, Pleasant Grove, and at the church one hour prior to services. Interment, Pleasant Grove City Cemetery. Condolences may be sent to the family at www.olpinmortuary.com [Provo Daily Herald, March 7, 2009.]

Faculty & Staff. Ella Larson, Librarian & Training School, 1888-1892, 1891-1899, 1902-1909.

Faculty & Staff. Laura Larson, Training School, 1879-1884.

Faculty & Staff. Olaf Larson, Arithmetic teacher, 1885-1890.

Faculty & Staff -- BYU Elementary Training, Teacher, Sixth Grade -- Late 1940s - Early 1950s