This study has been an attempt to examine the design, restoration and furnishings of the Beehive House to determine the degree to which the home was accurately restored, and to learn more about the key furnishings within the home.The answers to four questions have formed the body of the thesis:1. What was the historical background of the Beehive House to the times of its restoration?2. To what extent is the structural restoration authentic to the time of Brigham Young?3. What items were originally found in the Beehive House?4. To what extenet are the furnishings appropriate to the Beehive House?

The problem of this study is to determine the teachings and practices of Joseph Smith in regards to the treatment of the needy and to show their influence on the present policy of the Church of Jesus Christ of Latter-day Saints as manifested in the Church Welfare Plan.

The Latter-day Saints look forward to an era of righteous peace under a world government having its central seats of authority in the City of Zion which is to be built upon the American continent and in Jerusalem upon the eastern hemisphere. (The probelm of this thesis is limited more specifically to the development of Zion's branch of this world order.) The earliest accounts of their history give information relating to basic principles and doctrines which have consistently developed to form a relatively complete concept of principles inherent within this proposed organization. This movement, designated as the "cause of Zion" has its goal the development of a righteous society in preparation for the time when the "One like the Son of Man" is to be given "dominion, and glory, and a kingdom, that all people, nations, and languages . . . [may] serve him."The nucleus of this new social order has been established and the society of Zion is in the process of development. Associated with Zion's rise to prominence, those who advocate the principles of this new society foresee a period of tribulation in world affairs which ultimately is to make "a full end of all nations." In order for Zion to succeed in bringing peace to the earth under these conditions it is first proposed that as an organization she must "stand independent above all other creatures beneath the celestial world." Otherwise she herself may scucumb to the difficulties foreseen.Having accomplished the establishment of a stable organization, the program advocated by Zion is then to encompass those people who are willing to come under the guiding auspices of this united organization during the period when the various nations of the world fail in maintaining civil government. "I will tell you what they will do, by and by," John Taylor, third President of the Church, explained:You will see them flocking to Zion by thousands and tens of thousands, and they will say, "We don't know anything about your religious matters, but you are honest and you are honorable and you are upright, and just and you have a good just and secure government, and we want to put ourselves under your protection for we cannot feel safe anywhere else.Under these circumstances a secular government designated as The Kingdom of God is to be established. This government is to grow out of Zion's body of united followers, they being "the germ from which the kingdom is to be developed, and the very heart of the organizaiton."The law upon which the Kingdom of God is to be built will conform in its general principles to those prerogatives of liberty and freedom which are vouchsafed to the American people in our present constitution. These principles are to be "maintained for the rights and protection of all flesh" According to Mormon thought, "that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind," to the end "that every man may act in doctrine and principle pertaining to futurity, according to the moral agency which I [the Lord] have given unto him."With such laws maintained by the Kingdom of God, the inhabitants of Zion (the law of Zion is established upon Church covenants while that of the Kingdom of God is secular in nature) are then, according to their constitutional privileges, to be freely and voluntarily organized under a higher law of social advancement. This law (i.e., of Consecration and Stewardship), which is to "be executed and fulfilled, after her [Zion's] redemption" maintains a higher standard of spiritual, moral, and intellectual life and is uniquely designed to elevate the poor, give the earth to the meek, and make the pure in heart the children of God.The work of Zion is also correlated with the work of gathering in, organizing, and establishing the scattered remnants of Israel in this day. These people, according to Mormon thought, consist of the present group of Latter-day Saints, many of the American Indians, the Jews, the "Lost Tribes," and other scattered remnants not yet gathered and identified. Under the new social order a transition of power from the present "Gentile" nations to those of Israel is expected, resulting in the elevation of the latter to a position of prominence.When the people of the house of Jacob are prepared to receive the Redeemer as their rightful king, when the scattered sheep of Israel have been sufficiently humbled through suffering and sorrow to know and follow their Shepherd, then, indeed will He come to reign among them. Then a literal kingdom will be established, wide as the world, with the King of kings on the throne; and the two capitals of this mighty empire will be Jerusalem in the east and Zion in the west. A central government will be established over the whole of this new order, thus "uniting . . . the two divisions of God's government." With the culmination of this objective the "law shall go forth of Zion, and the word of the Lord from Jerusalem."

The problem of this thesis concerns itself with the questions: Why did Emma Smith oppose the men who were in the leading council of the Church and who were the closest friends of her husband? What was her attitude towards the Church her husband founded? What kind of woman was she, and what effect did she have upon her husband and the Church he organized?It will be the purpose of this thesis to point out some significant facts pertaining to these questions, garthered in the main, from primary sources such as the Journal History of the Church of Jesus Christ of Latter-day Saints, news clippings from newspapers published in Illinois, Iowa and Missouri at the time Emma Hale was living and from the Woman's Exponent of the same time. A gleaning of material has also been made from the six volume History of the Church and the Comprehensive History of the Church, Mormon source books, and the one volume, Story of the Church and from the four volumes of the History of the Reorganized Church of Jesus Christ of Latter-day Saints, source materials of the Reorganized church.The more personal details in the life of Emma Smith as recorded in this thesis are statements made by her mother-in-law, by a grand-daughter, and by her husband.

One of the social phenomena of our time (1960s) has been the popularization of a kind of music among the youth known as rock 'n' roll. It was the intent of this study to determine if the medium of rock did, in fact, maintain a posture of promulgating unchastity, the use of drugs and departure from traditional concepts of family and religion.Supported by statements from leading rock musicians it was found that the big beat had a cultural root in the Negroid race. Coupling the big beat gospel rhythms of the south with the white country and western music, there was a mixing of black and white races musically.Rock's appeal was found to be visceral, sensual and focused on sex sensation. Added to psychedelic art, the rock medium supported philosophies of rebellion, dissent and anti-Christian principles. A survey of LDS students revealed that over 50 percent held an attitude of approval toward rock music.

The purpose of this study was to show that the present Student Evaluation of Seminary (SES) provides the seminary teacher with an inadequate estimate of his credibility in the classroom, as perceived by his students. To accomplish this goal, a list of student responses to questions about their seminary teachers was developed and analyzed. The results indicated that not all factors of teacher credibility as perceived by the seminary students were being measured by the SES.Thirty-one students gave a total of 339 responses to the questions asked by the researcher. A comparison of the student statements to statements in the SES showed that 50 percent of the students statements were not discussed in the SES. The student statements were divided into the categories discovered in the research literature, with the added category, "Spirituality," These categories were compared to the categories used in the SES. A 37 percent similarity was found.Further research is recommended to develop a revised SES that would provide the seminary teacher with a more adquate evaluation of his credibility in the classroom, as perceived by his students.

This thesis pertains to the efforts of the Mormons in establishing their Church among the Irish and is arranged to give a chronological account of activities there. A brief background of the establishment of Christianity in Ireland and a knowledge of numerous conflicts between Catholics and Protestants helps to understand the complex religious interaction occurring at the time Mormonism was introduced in that country. The difficulties encountered by the first Mormon missionaries in Ireland suggest reasons why the Church of Jesus Christ of Latter-day Saints did not expand as rapidly as it did elsewhere in Britain and other European countries.Shortly after the missionaries arrived in 1840, a famine caused many Irish to emigrate to England and Scotland where some became Mormon converts. Many of the converted Irish emigrated to America, and several of them became prominent Irish Mormon Pioneers.Mormon history in Ireland can be divided into three major campaigns. The first was from 1840 to 1849; the second from 1850 to 1867; and the third and permanent campaign began 1884 and has continued to the present (1968). Each campaign is discussed in the thesis, and one chapter is devoted entirely to Irish opposition to Mormonism. Those who desired that the new religious doctrine not be taught in Ireland employed a variety of means to try and achieve their objective.After the turn of the century, the image of the Mormon Church in Ireland gradually changed from negative to positive due to many factors. Foremost was the fact that the worldwide image of the Church experienced a similar change. During the twentieth century there was a slow though gradual increase in membership among the Irish until World War II when Mormon missionaries were withdrawn. Due to their absence, a sharp decrease in activity occurred, but after their return in 1946, conversions and the membership both have steadily increased.Until 1962, missionary work in Ireland had been supervised from England to Scotland, but in that year Church leaders organized a separate Irish Mission. Within a year the number of missionaries increased from the usual eight or ten to well over 150. Consequently, the Church membership rose from about 600 to nearly 3700 by 1967, and four new chapels have been built during the same period to accommodate the increased membership. The thesis includes statements of mission presidents describing the significance of recent growth.The concluding chapter indicates that the Church of Jesus Christ of Latter-day Saints in Ireland ranks eleventh among sixty-seven religious denominations according to the number of members. Other statistics point to factors which could influence Church growth. The appendices contain a statistical report of the year by year conversions and membership of the Church in Ireland. Also included are over one thousand names of Mormon missionaries who have served in Ireland since the work commenced there.

The writer, being interested in the agricultural project of cotton growing in early Dixie, and finding scarcely anything written on the subject, has gone into the original sources, histories, journals, diaries, etc., and found a reservoir of enlightenment regarding cotton culture in Utah's Dixie. He has tried to assemble from the most important sources, an informative yet interesting study of cotton culture in Utah. The writer in no wise pretends to have exhausted the subject, nor to have reached all the sources. Many of those early cotton growers who did most to produce this staple, kept no record of their achievements. Few are now living who participated in the cotton culture of Dixie during its most productive years, therefore, in many cases, the narratives of men who planted, picked and ginned cotton have passed into oblivion. Yet the records extant, convince the writer that the pioneer exertions in Utah's Dixie to raise cotton equals in many ways the cotton culture of the southern states.

A. Purpose of this Thesis:1. To present the variants between the Authorized Version of Genesis and the Inspired Revision of Genesis as published by the Reorganized Church of Jesus Christ of Latter-day Saints, and2. To indicated the implications of the most significant variants.B. Significance of This Thesis:1. This thesis helps to clarify the position of the Church of Jesus Christ of Latter-day Saints in regard to the problem of the Pentateuch. This is one of the most important, if not the most important, of the literary problems of the Bible; and the Latter-day Saint position concerning it needs further analysis and clarification, because many Latter-day Saints consider that the critical view is sound, apparently because they have not been made aware of the basic conflicts between it and the modern Scriptures of the Latter-day Saints. This Thesis reveals the relationship of the Inspired Revision of Genesis and The Book of Moses to the problem of the Pentateuch.2. This thesis also presents the portions of the textual material of The Book of Moses and The Book of Abraham, which correspond to the Inspired Revision of Genesis, aligned vertically with the textual material of the Inspired Revision so the reader can readily see the similarities and the differences.C. Method of Presenting the Data:1. In order that the reader might obtain a clearer picture of the data and their implications, the presentation of the data is preceded by "A Survey of the Origin and History of the Authorized Version of the Bible," and "A Survey of the History and Origin of the Inspired Revision of the Bible by Joseph Smith, Jr.".2. The variants between the texts compared are made to stand out conspicuously by means of a special interlinear system devised by the writer.a. The Text of the Authorized Version is assigned the top position, and the full text of it only is written out. Only the variants of the other texts compared are written out.b. The text of the Inspired Revision is assigned the position beneath that of the Authorized Version; and wherever the wording of the two are identical, the space assigned to the Inspired Revision is left blank. Ditto marks are not used.

Joseph Smith organized a group called Seventies in the Mormon Church early in 1835. They are one of three primary groups in the Higher or Melchizedek Priesthood. They were said to be Elders with a special calling to preach the Gospel among the nations of the earth. Their calling was said to be apostolic because they were to assist the Twelve Apostles in preaching the Gospel and administering Church affairs under their direction. They were a general Church Quorum, and not considered a part of stake organization.The Seventies were established in their calling as missionaries in the time of Joseph Smith, and carried about their share or a little more, of the missionary work in the proportion to the other Priesthood groups. Under the auspices of Brigham Young, they became, for the most part, the missionary force of the Church. This was continued until after the turn of the century; at that time the policy changed and the Elders began to carry out most of the foreign missionary work of the Church. Seventies were asked to carry on missionary work in their home stakes and wards. Fundamentally, two reasons were given for the change in policy: First, the Seventies, being older men than most Elders, were hindered from accepting mission calls because of family and financial responsibilities. Second, making most missionaries Seventies had made their number too great in proportion to the other groups, and took too much leadership away from Elders quorums. However, these conditions existed for a long time before the change, and the Seventies were apparently able to fulfill their calling very well.