Although John C. Fremont had traveled through Wayne County, Utah, in the winter of 1853-54, it was not until 1874 that the first herd of cattle was introduced to Rabbit Valley. Reports soon circulated that here was a new land, conducive to the raising of livestock, and in 1876 about a dozen families entered the valley and began settlement. Families that moved into this area came from various places. Each settler came to make a new life, and came independently of the others. In 1895 the population was nearly 2,000, and by 1970 it had dropped to 1,486.The Church did not initiate the settlement of Wayne County, Utah, as was happening in other areas, but it still had a great deal of influence because bishops, stake presidents, and other ecclesiastical officers performed both civil and religious functions.The purpose of this work was to provide a written record of the early history of the settlement and development of Wayne County, Utah.

Joseph Smith, prophet and founder of the Church of Jesus Christ of Latter-day Saints stated that when he was fourteen years old he had received a visitation from two members of the Godhead: the Father and the Son. He was alone when he went into the woods to pray, and was therefore the only witness to the manifestation of these personages. He also declared that when he was seventeen years old he was visited by an angel named Moroni. Again he was without witnesses. For a first-hand account of these two experiences we must rely on a single source, Joseph Smith. All other sources of the story of his visions of Moroni and the Father and Son are secondary since they have been retold after the authors had hear Joseph's story.Members of the Church of Jesus Christ of Latter-day Saints rely upon the story of Joseph Smith as a foundation of their faith. Details left by Joseph himself, however, are only sketchy in nature, making a historical analysis of the events highly difficult. Further problems arise when accounts by other writers who knew Joseph Smith not only fill in a few missing details, but also sometimes present some conflicting details. A survey of these sources and problems, together with an analysis of Joseph Smith's several efforts to re-tell the story, would be helpful to "Mormons" and "non-Mormons" alike in determining what consistent "threads" might run through all the stories, as well as pin-pointing what historical problems may still remain in correlating various accounts. This thesis is not an effort to prove beyond all doubt that Joseph Smith was telling the truth, for this cannot be done by empirical methods. It is simply an effort to analyze as objectively as possible the various sources and to suggest possible reasons for some of the problems and conflicts. It also shows that Joseph Smith was consistent in his recitation of the major aspects of his story over the years.

Writers of nineteenth century Utah generally recognize George Q. Cannon's religious and political influence as second only to that of Brigham Young. Having occupied several positions of importance in the political arena as well as in the Mormon Church, Cannon is a major figure in Utah history whose life and thought merit careful examination.This treatise is a study of George Q. Cannon's views on the institutions of church and state. After presenting a biographical sketch of Cannon's life, it examines his beliefs regarding the religious clauses in the First Amendment, and the place of revelation, positive law, and majority rule as standards of morality. Also, it considers Cannon's understanding of his obligation as a citizen of his country as well as his right of resistance to positive law which may conflict with divine law. Finally, it evaluates Cannon's predictions of the ultimate disposition of nation states, including the United States, and the establishment of the Kingdom of God preparatory to Christ's Millennial reign.

I selected this topic in 1962 primarily from curiosity to discover the facts concerning present day polygamy in Utah, allegedly still abundant. Perhaps the motivation may be described as an amateur detective's zeal. Considerable material seemed to be available about polygamy in Utah before 1890, when the practice was mostly abandoned by the Mormon people, but, apparently, little has been written on this subject covering the period since that date. Therefore, the purpose of this paper is to cover polygamy in Utah and close proximity from 1890 to the present (1965). Its scope includes: first, continued plural marriages for two decades after the 1890 Manifesto; second, the Mormon Church's view of such marriages and the rise of the "fundamentalists"; third, polygamous organizations, people, and colonies; fourth, legal actions against polygamy in the twentieth century; lastly, some views on polygamy today and in the future. The appendix with alleged revelations from Mormon dissenter groups may be of some interest to L. D. S. readers.

Thomas B. Marsh was president of the first quorum of Twelve Apostles of this last dispensation of the Gospel.He came into the Church after having been lead west from Massachusetts, to the Prophet at Palmyra by the Spirit, having previously separated himself from all the then existing creeds as had many other early stalwarts.

This thesis traces the history of the restoration and development of the Aaronic Priesthood and its offices of priest, teacher, and deacon, from 1829 to the middle 1840s in The Church of Jesus Christ of Latter-day Saints. The major areas of emphasis include the organizational structure of the Aaronic Priesthood, the responsibilities assigned to priests, teachers, and deacons, and the relationship of the functions of the Aaronic Priesthood which are first given in Section 13 of the Doctrine and Covenants, namely the ministering of angels, the preparatory gospel, and the offering of the sons of Levi. Also included is the role of the Aaronic Priesthood in the temples during the formative period of the Church.Interesting finding of the study includes 1) the functioning of priests as presidents of priests quorums instead of bishops, 2) the guardianship or watchman role of teachers and priests and the quasi-legal position therein entailed, and 3) the ordinances of the Kirtland temple participated in by priests, teachers, and deacons in the temple.

This study involves an analysis and evaluation of criticisms made of some of the work of Joseph Smith, the Mormon Prophet, and a reevaluation of his work and character in the light of the findings of the study. The criticisms were concerned in particular with the method used in translating into English certain material from the language of the original source found on papyrus in an Egyptian tomb. This material is part of a book known as "The Book of Abraham." In general the criticisms dealt with the life's work and character of Joseph.

The Book of Mormon and the Book of Moses, sacred scripture of The Church of Jesus Christ of Latter-day Saints have woven into their pages a brief history of secret combinations on the "American" continent. Secret combinations have caused the destruction of three previous civilizations that have existed on this continent. The prophet Moroni warned the Latter-day American inhabitants that "This secret combination... shall be among you..." (Ether 8:24). The evidence summarized in this study leads one to the conclusion that the American Mafia Organization (Cosa Nostra) is the same organization warned against in sacred scripture.

The history of the Church of Jesus Christ of Latter-day Saints in Japan from 1948 to 1980 is a study in cross-cultural interaction. Compared to the earlier attempts of the Church in proselytizing the Japanese in the period 1901 to 1924, there are some significant contrasts. The earlier mission is seen as an attempt by a small, relatively unknown, provincial religion, in financial straits, just emerging into the twentieth century, trying to establish itself in a non-christian, fiercely nationalistic, culturally closed nation. From very humble beginnings, starting with second and third generation Japanese in Hawaii, and with LDS members of the American occupation armed forces, the Church grew slowly, but consistently. Around 1960, Church membership growth became significant. By the latter 1970s, Church growth in Japan was among the ten most rapid in the world, there were nine missions, and a temple was constructed in Tokyo.

As the church returned to Western New York in the early 1900s there was much prejudice against Mormonism. The twenty-four year mission of the Willard Bean family was instrumental in establishing a friendly atmosphere in the Palmyra, New York area and in regaining four historic land marks to the ownership of the Church. It is still uncertain if the present Joseph Smith Sr., home was completed enough for the family to live in by the time the Angel Moroni visited Joseph Smith. Since 1881 the Sacred Grove was considered the woods where Joseph Smith had his First Vision. The term "Sacred Grove" became widely used after January 1906. The Church has restored the trees on the Hill Cumorah, and it has become the site for a yearly reproduction of the history of Mormonism. The original Martin Harris home burned and was replaced by the present cobblestone house. The original Peter Whitmer, Sr., cabin, where the Church was organized, was destroyed and later the present house was built. Thousands of tourists visit these historic landmarks every year.