This paper looks at both the causes for and the consequences of apostasy from the LDS (Mormon) Church for those residing in the state of Utah. While previous quantitative research has identified many of the demographic characteristics associated with becoming a religious apostate, fewer studies have used qualitative methods to explore the expressed reasons that individuals have when choosing to relinquish their faith. This research offers an in-depth qualitative exploration of the causes for apostasy by examining the results of interviews with 21 heterogeneous respondents identified using a non-randomized snowball sample. The results were analyzed with an inductive grounded theory approach to ascertain the reasoning behind an apostate‟s decision to leave their religion. This research identified 14 reasons for leaving the LDS Church. All of participants in this research expressed at least one intellectual concern with church history or expressed concerns with human rights issues as reasons for leaving their religion. In addition, this research also identified 17 different positive and negative consequences that impacted the apostates‟ sense of community.

This qualitative, phenomenological study examined community support and caring for oneself as Latter-day Saint (LDS) women navigated the stages of divorce. Six divorced LDS women participated in semi-structured interviews. Data was analyzed through Creswell's modified version of Moustakas' phenomenology and themes were established through meaning units. The following themes emerged: perceptions of failure, where do I belong, support and a lack of support from the overall community. Participants offered additional forms of support needed in this process, and how others can take care of themselves during this time. Participants reported feeling varying levels of support. Implications for divorced LDS women, the LDS church, and clinicians were addressed. / Master of Science / This study examined religious community support and caring for oneself when Latter-day Saint (LDS) women experience the stages of divorce. There is very little research explaining the level of community support experienced by LDS individuals when going through the stages of divorce. According to research, divorced LDS individuals are the most likely out of this population to seek therapy; therefore it is important for therapists to be familiar with how the community perceives divorce. Six divorced LDS women participated in interviews to gather data. Data was analyzed by reading transcripts of the interviews and identifying themes that describe the participants’ experiences. The following themes emerged: perceptions of failure, where do I belong, support and a lack of support from the overall community. Participants reported additional forms of support needed in this process, and how others in the community can take care of themselves during this time. Participants reported feeling varying levels of support. Implications for divorced LDS women, the LDS church, and clinicians were addressed. Therapists can use findings to help gain more understand of what it is like for an LDS women when she divorces in her community.

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This dissertation examines how religious meanings adopted by people and cultures influence the manner in which they perceive everyday reality and how they act within it. The Church of Jesus Christ of Latter-day Saints (LDS) is used as a test case for understanding how doctrine, teachings, and culture affect beliefs and practices. In particular, I identify how the unique doctrine of celestial marriage and beliefs surrounding it establish a normative way of being Mormon. This study is based on ethnographic fieldwork conducted in LDS congregations in Utah and New England. It draws upon 70 in-depth interviews with married and unmarried Latter-day Saints and participant observation in church meetings, singles groups, dances, and dinners. My analysis builds upon sociological studies of coupling and the mate-selection process, feminist theory, Mormon scholarship, and on theories of lived religion and agency to explore the distinctive courtship patterns of the Latter-day Saints. My findings indicate that the belief in celestial marriage among Latter-day Saints is instrumental as they "do" gender and religion. The theological mandate to marry, the rigorous guidelines set by the church, and the cultural expectations of the Mormon community combine to influence members' beliefs about relationship formation and to dictate practices in daily life. Most active Latter-day Saints follow the guidelines of the church unquestioningly. They date with purpose and in appropriate ways, they marry in the temple, and they conform to theologically sanctioned gender norms. However, their practices do not always match their beliefs. Those who are not model Mormons may remain within the boundaries as long as they aspire to the ideal. While men and women experience the path to the ideal differently, both are "disciplined agents." Women work to empower themselves by reshaping or reframing doctrine and teachings, while men simultaneously conform to church teachings and subtly resist gender inequalities in the family. Men's efforts to alter gender norms, however, remain limited to the home. The most significant finding of this study is that even when practices are at odds with stated beliefs, the community provides ways to prevent disconfirmation and reinforce its identity and beliefs. / 2021-05-31

During the 1965-66 school year a study was made of 250 ninth, tenth, eleventh, and twelfth grade students attending the West Seminary of the Church of Jesus Christ of Latter-day Saints in Brigham City. The object was to determine the extent to which the Latter-day Saint families in this area were holding the Family Horne Evening Program and what variables influenced their participation. Sixty percent of those interviewed said they participated in the Family Horne Evening Program when it was first introduced to the Church membership. Eight months later participation had dropped to 40 percent. It was found that patterns of communication within the family affected the frequency of Family Horne Evenings. Families with satisfactory patterns of communication held the program more frequently than those with unsatisfactory or no patterns of communication. Student attitudes also influenced the frequency of home evenings. In addition, the size of the family influenced the frequency of the home evening . Moderate (three to five children) and large (six to eight children) families held the activity most frequently, very large (nine or more children) families ranked next, and small (one to two children) families held the activity least. The study showed that efforts by the Church authorities to help families hold Family Home Evening Program, through training programs and manuals, were largely ineffective .

Pornography is becoming more and more accessible to society and the pornography industry brings in billions of dollars each year. Research is now starting to focus on the effects of pornography use within the marital context. The effects on the spouse of the pornography user are beginning to show that pornography use can be damaging to marriages, how one views one's partner and how one views oneself. Within the LDS Church, pornography has been considered a violation of their beliefs about chastity and moral cleanliness. With the rise of the use of pornography within the membership of the LDS Church, it is important for the ecclesiastical leadership of the Church and clinicians alike to understand the experiences of LDS spouses of pornography users. One LDS woman, married 18 years, white, participated in a 60 minute interview. Using a qualitative method and phenomenological lens, this study explores what is like for a married woman in the LDS Church to find out that her husband is viewing pornography, and being in direct violation of the Church's stance on sexual cleanliness. Themes found include emotional/psychological processes, spiritual processes and trying to make sense of these two processes in tandem. Aspects of the LDS Church that were not helpful were identified as well as aspects of the LDS Church that were helpful are outlined. Advice for Church leaders (local and general) was provided and advice for clinicians that may work with couples that find themselves in this situation is described. / Master of Science

This study sought to identify any smartphone usage with significant positive or negative relationships with the religiosity of LDS young adults, with the hypothesis that smartphone usage would indeed have significant relationships with religiosity, both positively and negatively. Over 1,000 BYU students were surveyed for their usage of 36 popular and religious apps and of 33 different categories of content consumption, their content sharing, and compulsive use. That data was compared with their private religiosity (prayer, scripture study, and thinking seriously about religion) and religious experience (strength of beliefs, feeling the Spirit, finding strength through their faith, etc.) BYU students' smartphone usage is outlined, with Facebook dominating social media use and most students studying their scriptures on their phones. BYU students' religiosity is outlined, revealing a very believing and actively religious student body. Different forms of smartphone usage do have very significant associations with private religiosity, both positive and negative. Smartphone usage behaviors shown to have the greatest negative relationship with religiosity, are, in descending order: consuming "erotic/pornographic" content, "LGBT news or personalities" content consumption, consuming content about "Video gaming", using the Netflix app, and using the Snapchat app. Smartphone usage behaviors shown to have the greatest positive relationship with religiosity, are, in descending order: "LDS teachings and doctrine" content consumption, using the Bible Videos app, using the Gospel Library app, using the LDS Tools app, and using the Mormon Tabernacle Choir app.

The Church of Jesus Christ of Latter-day Saints, commonly referred to as the Mormon Church, is one of the few religious organizations in the world today that constructs temples, since its founding in the year 1830 these sacred edifices have exerted a definite influence upon its members, and have played an important part in the religious activities of the church and fulfilled a definite role in its gospel teachings. A number of these temples have been constructed under varying circumstances in different parts of the country where the need has arisen. These buildings were more than houses of worship, for the erection of churches has taken place concurrently with the construction of these temples, to understand the relationship which these edifices hold to the doctrine and teachings of the church one must go back to the early days of the church and note the origin and development of the temple idea, as well as the place which it holds in the hearts of the members of the church.

Studies have shown that those who are active in community organizations are more satisfied with life and, as a result. are better, adjusted socially. In that case, it is of value to know where an ample degree of participation is found and what institutions and organizations do most to motivate activity among its members. This is an attempt to make such a study in regard to religious groups.

The Reorganized Church of Jesus Christ of Latter Day Saints began missionary activities in Utah in 1863. Missionaries were active throughout the territory. Over three thousand members of the Utah Mormon Church were brought into the ranks of the Reorganization during the nineteenth century. Dissatisfied Mormons found the message of the Reorganization attractive. The "new church" denied polygamy and was led by Joseph Smith III, the oldest son of the mormon Prophet Joseph Smith. Its anti-Brigham Young attitude encouraged many dissatisfied Utah Mormons to join the Reorganization. Outstanding Josephite missionaries, often ex-Utah Mormons, were very successful in spreading their new found faith among their friends and relatives. Very few of the converts remained in Utah; each spring from 1863-1875 a migration of Josephites left the Great Basin. Small temporary branches of the Reorganized Church were established in most of the larger communities in Utah. Many of these fell apart as migration deplete numbers, but the branches at Ogden, Provo, Union Fort, Salt Lake City in Utah, and Malad, Idaho, survived into the twentieth century. The Reorganized missionaries and converts in Utah made a significant impact upon federal government anti-Mormon legislation of the late nineteenth century. The Josephites also acted as a safety valve for dissatisfied Latter-day Saints. No other religious group was so successful in proselyting among Mormons in Utah as the Reorganized Church during the nineteenth century.