New Hope was a small Mormon agricultural community in Central California. It was founded in 1846, by Samuel Brannan, on the hope that Brigham Young would make it the center stake of The Church of Jesus Christ of Latter-day Saints. The approximately twenty farmers at New Hope labored diligently under the illusion that thousands of their brethren would shortly join them. When President Young decided to settle in the Great Basin, the New Hope settlement was terminated that same year: 1847.

William McLachlan, a Scotsman, was converted to the L. D. S. Church, in Braintree, Essex, England in 1859. The motivating factor in his life was his faith that Joseph Smith was a prophet to whom the Lord had restored the precepts of the original Christian church. His journals, his letters, his speeches, his life, were oriented toward one ultimate goal, to build the Kingdom of God and to gain a place for himself and his family in that kingdom.This thesis is a biography of his life and examines his emigration to Zion, his settlement and adjustment to the frontier, his occupation as a carpenter and contractor, his mission to New Zealand, his adjustment to polygamy and the period of the "Raid," and his leadership as the president of the Pioneer Stake. His life represents the thousands of British converts who, through faith and devotion to the Gospel, left their homes and struggled to lay the foundation of the Church of Jesus Christ of Latter-day Saints on the western frontier.

The main purpose of this study was to determine the elements of speech style which played the most dominant roles in five of Hugh B. Brown's addresses presented to the studentbody and faculty of the Brigham Young University.

On 14 February 1901, the First Presidency of The Church of Jesus Christ of Latter-day Saints announced the opening of the Japan Mission and the selection of Elder Heber J. Grant as its first president. The idea of sending Mormon missionaries to Japan had earlier been entertained by President Brigham Young and several other church leaders and lay members. Until 1854, Japan was closed to western nations and their religious influences. Finally, Commodore Perry forced the Japanese to open their borders and minds to the economic and political entreaties of the United States. In time, other western nations and their Christian theology were admitted into Japan. Aware of their technological inferiority when compared to the West, the Japanese government set out to westernize their nation. During the second half of the nineteenth century, Mormons and the Japanese made a series of positive contacts. On two occasions, plans were made at the highest church levels to send missionaries to Japan. Both ended in failure. Finally, in 1901, the Church again committed its resources and one of its finest leaders, Elder Grant, to open the Japan Mission. After accepting his own calling, Elder Grant began the selection process of his own companions. He chose Horace S. Ensign, Louis A. Kelsch, and a young man from his home ward, Alma O. Taylor. Eighteen-year-old Alma was raised with the best Mormonism had to offer. His parents blessed him with education and position. He was also blessed with a sharp mind and a determined soul. Alma served in Japan for over eight and a half years. During this time he kept detailed journal entries of his experiences and impressions. The body of this thesis is devoted to making his writings available to other scholars and church members interested in the foundational events of the Church in Japan.

The primary function of this thesis was to determine, through the analysis of three randomly selected speeches, the speaking style of Heber C. Kimball. The selected speeches were presented in three different utah locations, and they covered a span of nine years (1856-65). All three speeches were presented to a Mormon audience and were religious in nature. Seven elements of style have been used for the analysis of the three speeches. They are: accuracy, clarity, propriety, economy, force, striking quality, and liveliness. It was determined that President Kimball's speaking style was weak in the areas of accuracy and clarity. In the areas of economy and propriety his style was good. In terms of liveliness, Kimball's speaking style was excellent. Heber C. Kimball's speaking style excelled in the areas of force and striking quality. All three speeches have a superior representation of force and the striking quality. In consideration of the historical setting of the three speeches, it was determined that Heber Chase Kimball was a very effective speaker.

Standards of dress and conduct of the Church of Jesus Christ of Latter-day Saints are presented to the youth in a variety of ways. Although these standards are all important, the seminary youth do not consider them to have equal relevance in their own personal lives; for they are concerned with particular standards, in particular ways, and at particular times. While some attempts have been made to solicit their views pertaining to such standards, most studies to date have not dealt with material which has been published and made available to all of the youth of the Church. Since teachers are under the necessity of knowing the desires, problems, needs, and concerns of those in their charge, the writer was prompted to make this study. The purposes of the study were: (1) to discover what the attitude of the students are concerning these standards, (2) to find if differing attitudes exist between the four high schol grade levels and boys and girls toward the standards, (3) to determine the value of the standards as viewed by the students, and (4) to compare the students' notions about general church standards to their attitude toward particular church standards.

The Mormon Church has for years been given credit by historians for the settlement of Carson Valley. Prior to 1854 the LDS Church actually had no connection with that valley except that it was part of the Utah Territory, which the Church controlled. When political dissension against the Mormons developed in Carson Valley, Brigham Young decided to organize the area into a county in 1854. The following year he sent Orson Hyde and other officials there to organize the county government. Within a year Hyde so influenced Young that he agreed to send 250 colonists to Carson Valley in order to bring that area under the control of the Mormon Church. During the next eighteen months the colony failed to live up to its several objectives. When the Utah War broke out the Mormon leaders decided to abandon the colonial effort and instructed the missionaries to return to Salt Lake City. This hardship Hyde and Young could have spared the Saints had they foreseen the difficulties of establishing the colony in the midst of non-Mormons, an experience the Church had previously undergone in the East.

The history of Utah's Territorial Capitol Building at Fillmore began in 1851 when Brigham Young desired a central location for the capital of the newly created Territory. Only one wing of the four wing plan was completed, because misunderstandings had arisen between Mormon and Federal officials that prevented further finances from being sent to Utah, and only one complete session of the Legislature met at Fillmore, in December 1855. Two one-day sessions were held there in December 1856 and December 1858. The 1856 session adjourned to Salt Lake until the Federal Government would send funds for the completion of the capitol, and the 1858 session complied with a ruling that Fillmore was the real Territorial seat of government; however, after a short session the officials adjourned permanently to Salt Lake because it was more conveniently located. During the seventy-two years between the time it was discontinued as the Territorial Capitol in 1858 and was dedicated as a museum in 1930, the building served Fillmore in various capacities. The growth of a museum from 1930 to 1969 restored the capitol to a new role, and plans for the future included more publicity for the building.

The present thesis is a study of 103 LDS inmates at Utah State Prison. It tests the hypothesis that the inmates are more likely to come from non-cohesive homes. In 1959, Dr. Evan T. Peterson completed a study of three thousand 12-18 year old LDS male youths. Out of Dr. Peterson's respondents, 112 sixteen-eighteen year old subjects were selectively drawn to match the inmate sample in terms of fathers' occupation and education. This stratified sample was used as the control group. The study confirmed the above family environment hypothesis. It found that when compared to the control group, the LDS inmates more frequently came from homes where there was a general lack of congeniality, of family activities, and of family stability. The study concluded that a cohesive family environment is one of the most important deterrents to delinquency. The study also tested alternative hypotheses. The study confirmed hypotheses concerning religiosity, peer relationships and self-concept. This indicated that religion, good peer relations and a good self-concept are also important deterrents to delinquency. The study also tested hypotheses concerning SES and Anomie. It was concluded that a better stratified sampling technique should be used before the hypothesis, that social class makes a difference, could be accepted or not accepted.

The purpose of this study was to determine the image of the Church of Jesus Christ of Latter-day Saints as reflected in articles appearing in general national periodicals of the United States during the decade 1961-1970. All articles listed in Readers Guide to Periodical Literature under the heading "Mormons and Mormonism" or related topics were searched. A rating system as devised by Dr. Richard O. Cowan in his work "Momonism in National Periodicals" was implemented.