Several factors influence the social participation of rural migrants in urban structures according to previous studies: (1) origins, (2) education, (3) occupation, (4) auspices of migration, (5) age at migration, (6) length of residence, (7) previous migrations, (8) social mobility, (9) income, (10) geographic mobility, (11) community activities. These variables will be included in the research design of this present study. Review of previous studies indicates that there have not been any studies conducted on the factors associated with urban church participation of former members of rural churches.

This study has two main purposes. First, to develop from theory hypotheses concerning the association between attendance of L.D.S., male household heads at church related activities and certain specific variables; and to test these hypotheses. The second purpose was to test certain other variables, (not related to theory) for association with church attendance of L.D.S., male household heads.The chi-square test was used to determine whether or not the variables were significantly associated and the coefficient of contingency test to determine to what extent they were related. The .05 level of probability was chosen as the criterion for significance. A sample was obtained upon which the findings were based. It consisted of 378 male, L.D.S. household heads whose wives were also members of the L.D.S. Church. It was taken from three distinct random samples of people living in towns and open country areas of Juab and Sanpete Counties in central Utah. The respondents were personally interviewed during April and May of 1958 by six persons especially trained for this purpose.The findings of this study tended to support all of the hypotheses and to lend weight to the propositions from which they were derived.The propositions derived from the findings of other studies and supported in this study were:1. Household heads will have rates of attendance that are generally similar to the rates of attendance at church related activities of other members of the family.2. Those with high attendance at L.D.S. church related activities will more likely conform to certain emphasized standards, principles, and suggestions of the church and will more likely have leadership responsibilities than will those with lower attendance at church related activities.The hypotheses derived from the above propositions and supported in this study are:High attendance of of household heads at church related activities will be positively associated with:1. High attendance of wives at church related activities.2. Number of church related organizations to which they belong.3. Number of church related organizations to which wives belong.4. Usual family attendance at church.5. Regular holding of family prayers.6. Regular holding of family night.7. Frequency of religious discussions between husbands and wives.8. High amount of agreement between husbands and wives about religion.A total of seven of the thirty-one additional variables tested showed significant and positive association with church attendance. These were:1. Family participation in shopping trips.2. Husbands often helping wives with work.3. Frequency of discussion with wives about recreation.4. Frequency of discussion with wives about politics.5. Grades of formal education completed. (By husbands)6. Present house more comfortable than last.7. Number of magazine subscriptions.Amount of agreement or disagreement between husbands and wives on specific items, was found to have no significant association with church attendance.A total of seven variables in the study were found to have corrected coefficient of contingency scores of .40 or above. These were:1. Family usually attended church together.2. Husband belonged to three or more church related organizations.3. Wife belonged to three or more church related organizations.4. Wife attended church related activities 60 percent or over of the time.5. Combined "yes" responses concerning family participation averaged 60 percent or over.6. Husband and wife often discussed religion.7. Family prayers were held regularly.The above variables combined and plotted to form a church attendance pedictability index. Although the predictability of three or less variables was not very reliable, when all seven variables were accounted for, the predictability was 95.2 percent.

The purpose of this study was to test the follow null hypotheses:1. There are no differences between boys and girls in religious attitudes and religious activity.2. There are no differences in students' religious attitudes related to the priesthood and religious activity status of the fathers.3. There are no differences in students' religious activity related to the priesthood and religious activity status of the fathers.4. There is no relationship between a student's religious attitudes and his religious activity.A religious attitude index was obtained for each student from a summated rating of students' responses to a Likert-type attitude scale, and a religious activity index was determined from students' expressed religiosity for individual prayer and church attendance. The required data were obtained for 153 students enrolled at the Kaysville L. D. S. Seminary during the spring of 1960.Five groupings were established for the priesthood and religious activity status of the fathers: Seventies and High Priests (active), Seventies and High Priests (inactive), Elders (active), Elders (inactive), and Aaronic Priesthood—Adults (inactive).The following statistics were employed in testing the above hypotheses: simple analysis of variance, t-test, and Pearson product-moment correlation coefficient.

The purpose of this study is twofold: (1) to determine if there is a difference between the returned missionaries' academic achievement before and after their missionary experience; and (2) to determine if there is a difference between returned missionaries and non-missionaries in scholastic aptitude, academic achievement, and vocational interest.

The purpose of this study is to determine if there are differences in characteristics of home environment, school environment, or within the students themselves, between college students enrolling in classes taught at the LDS Institute of Religion, who come from homes where both parents are "inactive" in the LDS church, and a similar group of students who do not enroll.

It has been observed that not all L.D.S. Seminary students are active in church attendance. There is little doubt in the minds of educators that parents affect a great deal the activities of their children.The purpose of the study was to learn what relationship, if any, existed between a seminary student's church attendance and the church activities of his parents, and to find out which, if any, of five specific areas of parental church activity had the most positive effect on a student's church attendance.Based on his experience in the church, the writer chose the following areas of church activity as the ones most likely to affect a seminary student's church attendance,1. the parents have been married in the temple.2. the parents hold a church position.3. the parents have served a regular mission.4. the parents have served a stake mission.5. the parents attend church regularly.Information cards were sent to every seminary in the church and were completed by approximately 60,000 students. A 5 per cent stratified sample was used in tabulating the data for the study. These cards were designed to obtain information about the church attendance of the seminary students and the church activities of their parents.

The purpose of this study or survey is to discover facts that might show the religious, social, and economic activities or practices of the returned missionaries of the Church of Jesus Christ of Latter-day Saints who now live in the Garland Ward of the Bear River Stake, Utah.

Since its organization, the Church has kept records of its members and their Church activity. The foremost means of gathering this data has been printed report forms. This thesis traces the history of formal reports used by the Church and emphasizes information on membership and vital data as well as activity in Priesthood and auxiliary organizations. Financial reports of organizations and individual persons, as well as personalized confidential reports and minutes of meetings were not used. The thesis analyzes the type of information called for rather than the statistical figures themselves.

In this thesis: (1) a religious experience typology was constructed and used to discover whether or not a sequential order existed of religious experiences from the least to most intimate type, (2) the relationship between religious experiences and church orthodoxy was examined, and (3) several background variables were investigated to clarify the above relationship.It was found 276 Mormons that religious experiences develop in a sequential order from the least to the most intimate type and that a moderate relationship exists between religious experiences and church orthodoxy. The findings support the theory which states that religious experiences and the relationship between religious experiences and church orthodoxy are situational from denomination to denomination and depend upon the emphasis placed upon the church members to incur religious experiences and adhere to the emphasized relationship between the two variables. Men, returned missionaries, high occupational and income status people seem to be most orthodox. However, religious experiences seem to have the greatest influence upon the church orthodoxy of 21-30 year olds, female life members of the Church, lower or upper occupational status people who earn less than $5,000 annually.

This thesis poses a number of questions about the pioneers and their decendants: Where did the pioneer settlers of Providence come from? What skills and resources did they bring with them to "tame" the wilderness? Did they come as family units or as single men? What happened as the community grew and the resources were limited? Where did the settlers go or what did they do as the land became scarce? Was limited land the reason for the movement out of the community or were there other considerations? What effects did emigration have on the family ties of the second generation, and what of their religious values? Other quesions asked were: What kind of marriages and families did the settlers have? At what ages did they marry, and die? Where did they marry? How many children did they have? How was the family structure of the second generation different from the first? How did they differ from their parents? What of the religious beliefs of the second generation who were not converts in the same sense that their parents were? What part did their religion play in the building process?