Since the beginning of Christianity, the debates over the nature of God have been frequent and ardent. Augustine, John Calvin, and John Wesley, with others, supplemented the generally accepted view of the Godhead as established at the Council of Nicaea in 325 A.D. Correctly understanding the Father, the Son, and the Holy Ghost is one of the most critical aspects of religious worship. The Savior said, "And this is life eternal, that they may come to know thee the only true God, and Jesus Christ, whom thou hast sent" (John 17:3). Joseph Smith, the first Latter-day Saint Prophet, taught a correct understanding of God was required for any man or woman to receive eternal life. The Latter-day Saint teachings regarding the Godhead were fitted into place one piece at a time. Those that followed Joseph Smith, over time, added to the doctrinal foundation that he established from 1820 to 1844. Elder James E. Talmage added to the foundation left by previous Church leaders. The leaders of the Church utilized James Talmage's abilities, specifically as a writer, to explain and clarify important principles of the gospel. The efforts of Elder Talmage resulted in three monumental works. First, his book Articles of Faith was published and publicly endorsed by President Lorenzo Snow, the fourth President of the Church. Next, Jesus the Christ was published by the Church and endorsed by Lorenzo Snow's successor, President Joseph F. Smith. Finally, at the request of President Joseph F. Smith, Elder Talmage authored "The Father and The Son: A Doctrinal Exposition by The First Presidency and The Twelve" in 1916. The official declaration is still referred to by Church leaders when they comment on the relationship between Jehovah and Elohim. The document answered questions regarding the Book of Mormon's use of "Father" when referring to Jesus Christ. Generally, members of the Church today understand these teachings. Nearly a century passed before Church leaders taught them in their entirety and they could be compiled into one declaration. Elder Talmage's efforts, as directed and overseen by the First Presidency, assisted in clarifying his predecessors' teachings on the Godhead.

The late 1800s have been noted as a major transitional period for the Church of Jesus Christ of Latter-day Saints. When the beleaguered pioneers first arrived in Utah they were isolated from the influence and expectations of the United States. During that time, leaders of the Church became influential in every aspect of life in Utah. By the end of the nineteenth century, however, the period of isolation had come to an end. Nationally, the social norms had changed and religion was expected to stay in the churches and out of politics. Church leaders were faced with serious questions regarding what policies and practices could be altered without betraying doctrines and principles of the gospel. Education was at the forefront of this tension in Utah. Members of the Church tried to hold on to an integrated approach to education that incorporated both the spiritual and the secular. Others, however, adamantly opposed such an approach in public schools. In 1892, the First Presidency announced a new educational institution that would become the administrative head of all Church schools: The University of the Church of Jesus Christ of Latter-day Saints. Willard Young became the President and James Talmage was placed over the science department. Talmage traveled to Europe to purchase the best scientific equipment. With the scientific apparatus and a new building the leaders of the Church hoped to persuade the youth of the Church to obtain higher education at home rather than traveling east to attend secularized universities. The Church's first private university seemed destined to become a major influence in Utah education. However, after one successful semester, President Woodruff closed the school and donated over sixty thousand dollars to the University of Utah. The following research explores the history of the Church University and the circumstances surrounding its closure. The paper shows how a combination of the financial panic of 1893, the effort to obtain statehood, and a rare opportunity to quietly gain influence at the University of Utah factored into the decision to close the Church's first private university.