Utah's current educational systems were largely shaped by a transitional era that occurred during the late nineteenth and early twentieth centuries. A time when the region itself moved from territorial to state status, the dominant religion in the area, The Church of Jesus Christ of Latter-day Saints (LDS Church), likewise changed in its role in Utah society. Previously dominating most aspects of life, the Church was forced to reevaluate its place in society due to greatly increased secular power and context. Educational changes, as harbingers of larger societal shifts, are illustrative of such paradigm changes. During the four decade period stretching from 1888 to 1933, the LDS Church experimented with several private educational endeavors, seeking to maintain its place in the changing Utah society. Originally opposed to public education, these experimental private schools eventually became part of the public system itself as the Church restructured its paradigm. St. George, Utah, like many of the LDS-dominated intermountain communities, experimented with these educational changes during this era. Key to this experimentation was the St. George Stake Academy, founded in 1888 as a religious alternative for the region's youth. Though challenged initially, the privately sponsored Church school grew as did its public counterparts during the early twentieth century. Eventually, this growth included expansion into post-secondary education, as the school became Dixie Normal College, Dixie Junior College, Dixie College, and ultimately Dixie State College. Such growing, however, brought increased financial need. Faced with rising costs and budgetary restraints caused by periods of economic depression, the LDS Church rethought its educational policy. In the 1920s and early 1930s, the Church restructured its educational system, turning over to the state many programs originally intended as religious alternatives to public schools. This study traces the changing nature of education in Utah from 1888 to 1933, illuminating the process of paradigm change within religious organizations. Using St. George as the model, it tracks the roles the state and the LDS Church played in shaping the current educational structure, as both parties sought to understand their place in society.

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.

This thesis answers the question of how a vision recorded in Joseph Smith's journal found its home in the Doctrine and Covenants and become recognized as canonized scripture. The April 3, 1836, journal entry became known as Section 110. Section 110 serves as a foundation for the current practices and doctrines of The Church of Jesus Christ of Latter-day Saints, involving temple building and temple ordinances. Thus it is important to understand the history of this Section from journal entry to canonization because it is an example of recovering revelation. This thesis also explores contributing factors that could have led to the rediscovery of the 1836 vision. While Joseph Smith and Oliver Cowdery were in the Kirtland Temple with veils drawn around them at the Melchizedek Priesthood pulpits on April 3, 1836, they both saw Jesus Christ, Moses, Elias, and Elijah. Jesus Christ accepted the newly built temple and Moses, Elias, and Elijah committed keys to Joseph Smith and Oliver Cowdery. The vision was recorded, but as of yet, there is no evidence that the vision was publicly taught by Joseph Smith nor by Oliver Cowdery. This thesis follows the pattern established by Section 110 and the reclamation of the revelation and looks at how this section paved the way for other revelations and visions to move from handwritten pages to doctrinal levels of canonization, such as Sections 137 and 138. Joseph Smith had the vision recorded in his journal by Warren Cowdery, who served as a scribe to him. Joseph Smith also had the journal entry written in the Manuscript History of the Church. Although Joseph Smith did not publically declare that the 1836 vision had occurred to him and Oliver Cowdery, he still taught about the visitors in the vision and of their importance. After Joseph Smith's death, the leaders of the Church had his history printed in Church owned newspapers. The first time the vision was published in print was on November 6, 1852, in Salt Lake City, Utah, in the Deseret News. Outside influences of the late 1850s through the 1860s put pressure on the Church. Some of these potentially destructive influences were the Utah War, Civil War, transcontinental railroad, Spiritualism movement, and the lack of understanding of the foundational doctrines of the Church by the rising generation that had been a part of the Church from its beginnings with Joseph Smith as its Prophet. This thesis explores these potentially destructive forces on the Church and its doctrine, and looks at how the leadership of the Church responded to them and how their response influenced the canonization of the 1836 vision. Under the direction of Brigham Young, Orson Pratt oversaw the publication of the new 1876 edition of the Doctrine and Covenants. This new edition contained twenty-six new sections, including Section 110. After the death of Brigham Young in 1877, John Taylor sat at the head of the Church as president of the Quorum of the Twelve Apostles. While Orson Pratt was in England, preparing to print a new edition of the Book of Mormon on electrotype plates, he asked John Taylor about printing the Doctrine and Covenants with the electrotype plates as well. John Taylor agreed on condition that Orson Pratt add cross references and explanatory notes, as he had done with the Book of Mormon. Using the 1876 edition, Orson Pratt made the requested additions and the new edition of the Doctrine and Covenants was printed in 1880 and canonized on October 10, 1880, in a General Conference of The Church of Jesus Christ of Latter-day Saints, where all present voted unanimously to accept the 1880 edition as canonized scripture.