Thesis (M.A.)--Brigham Young University, 2000. / Includes bibliographical references (p. 159-178).

Thesis (M.A.)--Brigham Young University, 2000. / Electronic thesis. Includes bibliographical references (p. 159-178). Also available in print ed.

Thesis (M.A.) -- Brigham Young University. Dept. of English, 1998. / Includes bibliographical references.

Questions regarding the conditions of the origin of Mormonism have been asked repeatedly since Joseph Smith first made his claims public regarding his religious experiences. The same questions have been asked by both proponents and opponents of Smith's story: "How did Mormonism begin?", "Who was Joseph Smith?", "What was Joseph Smith?", "What did he do?" If it could be shown that Joseph Smith was an honest, upright, and sincere person, then the religion he produced was more likely to be reliable and truthful. If it could be shown that Joseph Smith was a fraud and a deceiver, then presumably, the religion could have been revealed as a fake and a great hoax. For many years the issues were wrapped up in the polarization of these extreme points of view. Not until the 1940's did the emotional content of these questions abate to the degree that a more objective examination of the evidence was possible.

The Waldensians are ancient Protestant Sectarians who have inhabited the Piedmont Region of the Cottian Alps for centuries. They claim to be the oldest Protestant Church in the world. Having survived 700 years of persecution, the Waldensians finally achieved religious liberty in 1848. Two years later Mormon church leader Lorenzo Snow and some other Elders entered the Protestant valleys on a proselyting mission for the Church of Jesus Christ of Latter-day Saints. One hundred-eighty-seven Waldensians were converted to Mormonism. Twenty years later, one-third of these Mormon Waldensians had been excommunicated, one-third had emigrated to Utah and one-third became inactive or returned to their former faith. This study focuses on the seventy-two converts (primarily members of twelve families) who converted, immigrated and settled in the Mormon colonies in Utah. Church and civil records, life sketches, diaries, journals and letters were used in this project. The study concludes with an analysis of the contributions of Mormon Waldensians to the LDS church and the American West.

Originally presented as the author's Thesis (Ph. D.)--University of Bergen, 2000. / Includes bibliographical references (p. [280]-293).

Thesis (M.A.)--Brigham Young University. Dept. of History. / Bibliography: leaves 182-189.

Originally presented as the author's Thesis (Ph. D.)--University of Bergen, 2000. / Includes bibliographical references (p. [280]-293).

This thesis examines the roles played by understanding, interpretation of practices, and experience in Mormon culture when Haitians convert to Mormonism. In relationship to their previous cultural practices, this thesis explores whether Haitian converts develop one of three types of behaviors: discard old practices, retain elements of old practices, or seek to establish a balance between former and new religious practices. In-depth interviews with twelve subjects living in New York City suggest that most active converts discarded their old cultural traditions. This study suggests that only interpretation influences developing types of behavior. However, it was not expected that most converts would fit in Mormon culture. Because of this new finding, this thesis shifted to explaining why Haitians are so readily assimilated into Mormon culture.

I was baptized a member of The Church of Jesus Christ of Latter-day Saints when I was eight years old. You could say I was sort of born into it, as my father, mother, seven other siblings, and both sets of grandparents are all members as well. I grew up in a small, rural town in Southern Idaho where vegetation is almost as sparse as non-LDS families. As children we were never quite sure which denomination these families belonged to: that they were not Mormon was the only distinction we made. As I was growing up my parents saw to it that I attended the three-hour long Church services every Sunday, the weekly youth activities, and our local four-year seminary program. After completing high school, I chose to pursue my academic studies at two Church-owned and operated institutions of higher learning, first at Ricks College and then Brigham Young University. But it seemed that the pinnacle of my Church education would take place when my twenty first birthday finally enabled me to become a missionary for The Church of Jesus Christ of Latter-day Saints.