An observation of literature extant regarding the revelations accepted by the Church of Jesus Christ of Latter-day Saints as being divinely given through Joseph Smith, discloses that the field has not been probed very thoroughly. Many are the sermons and discourses preached from the pulpit by exegetes of Mormonism vindicating the book of Doctrine and Covenants as being authentic. Few, however, have made a study of the history, origin, and development of this book. From outside of the church criticisms have arisen concerning certain changes, additions, and omissions made in the revelations as first written by Joseph Smith. When confronted with these criticisms, attempts have been made to give an adequate answer to them. Without having access to source material wherein these criticisms have been discussed, many of those within the church have been at a loss as to how they might answer their antagonists. The author felt that a study of the revelations from their earliest publication to the currently used publication would disclose much helpful information for those interested in a study of the commandments and their development; hence the problem: "To determine the nature of and the significance of the changes made in the revelations as found in a comparison of the Book of Commandments and subsequent editions of the Doctrine and Covenants."

The problem of this thesis may be stated in four questions: (1) To what extent are "Fast Offerings" paid by the membership of the Church of Jesus Christ of Latter-day Saints? (2) What changes, if any, have occurred in the amounts of these fast offerings paid over the years 1916 to 1936, inclusive? (3) What differences and similarities appear to exist in the amounts of fast offerings paid in the several stakes of the Church? (4) How do the rates of change in the amounts of fast offerings paid during these years compare with the rates of change in the Church population?

Through study of the conditions of the past one is often able to appreciate the present a great deal more. Particularly does this seem true when one looks into the early musical activities in our State of Utah. Most people are aware of the great amount of musical activities existing at the present time in Utah, but many fail to stop and realize the background of work and effort applied to bring these musical experiences before the public. Many fail to realize the pioneering work done by individuals to advance music to its present degree of performance. Names such as John Tullidge, Sr., George Careless, C. J. Thomas, Ebenezer Beesley, Thomas C. Griggs, Evan Stephens, David O. Calder, Joseph J. Daynes, John J. McClellan, and others are unfamiliar names to many people living in Utah today. The seeking out of the information available on these men and recording it in a permanent manner certainly seems a worthy contribution to our present society. For this reason the author has chosen George Edward Percy Careless as a subject of study and research in order that details of his life and contributions to the musical culture of Utah might be made available.

Thomas Bullock was intimately associated with leaders of the Church of Jesus Christ of Latter-day Saints for more than twenty-five years. He served twenty-one years in the Church Historian's office and also clerked in many city, county, and territorial positions, acting as scribe, clerk, and personal secretary to Joseph Smith Jr., Brigham Young, Willard Richards, and the Twelve Apostles. During this time he was privy to important events of late Nauvoo and early Utah Mormon history. His was a critical role in not only recording the history, but also in the gathering and preservation of historical documents. As a clerk Bullock frequently referred to himself as a man who was "doing my duty," and he surely fulfilled in his life the revelatory injunction: "It is the duty of the Lord's clerk, whom he has appointed, to keep a history, and a general record of all things that transpire in Zion." This essay will focus on how well Thomas Bullock fulfilled the duties he was given, particularly as they relate to his contributions to Mormon historiography.

Every now and then, in the realms of science and art, we learn that some especially striking figure, who captures our attention, is from Utah. The achievements of the sons and daughters of the Utah pioneers reflect the substantial character of the work of the men and women who laid the foundation of Utah. This foundation was composed of material gathered from every worthy purpose engulfing character and cultural expression of the people. Among other accomplishments, Utah has had a notable development in musical art. Her achievements have not been a result of extraordinary circumstances, but from the long and continued devotion to the fundamentals of musical art and to a most unusual combination of qualities which may be described as her 'personality.' If we were to list the names of those who have contributed to the music history and musical growth of Utah, we would find Charles John Thomas, Ebeneezer Beesley, George Careless, David O. Calder, Evan Stephens, Anthony C. Lund, B. Cecil Gates, and many others. Since the writer has had an interest in the music of Utah, as a part of the history of the Church of Jesus Christ of Latter-day Saints, he was naturally attracted to the works of the men whose names have been listed. With the passing of time, the memory of these men begins to fade. An attempt will be made in this writing to preserve what information may be, at present, available in the way of books, brief newspaper notes, and magazine articles, as well as from prominent citizens who tho were intimately associated with the musician, Brigham Cecil Gates. It is not the purpose of this writing to give B. Cecil Gates' general biography, but to organize only those experiences which brought him into contact with music or musicians. The music we have today has been the contribution of many individuals, each building on the musical heritage of the other. By the same token the musicians of the future may be influenced by the work of the musicians of today. What did B. Cecil Gates contribute to the advancement of music in Utah? Did he help to maintain and improve the musical standards of the state? What did he accomplish as a musician? By a careful study of his life as a composer, director, and teacher of music, these questions can be answered.

The purpose of this thesis is to present a history of the Ogden Tabernacle Choir, to ascertain the extent to which it developed musically, and to include any contributions that were made by the various conductors in attaining that degree of artistry achieved by this musical organization. Inasmuch as the choir was disbanded in 1949, this study will encompass its complete history. It will also include a biography of its conductors. Because the choir rehearsed and performed primarily in the Pioneer Tabernacle, a short history of this building and the Ogden Tabernacle Organ will be included, as well.

America has been involved in seven major wars, but Mormonism's involvement in these wars has evaded scholarly attention. This has been unfortunate because, for the most part, individual Mormon leaders have taken very definite stands in relation to these struggles, and accompanying these stands have been very definite goals for the outcome of these wars. This, in turn, has prompted many of these LDS leaders to view the wars from a religious perspective.This transcending religiosity combined the classical Christian wartime positions of the "just" and "righteous" war into one category. The third position however, pacifism, was also utilized during given wars. And it is this dual stance, passive aloofness and righteous support, which has made the militant Mormon mind ambivalent. Also contributing to this ambivalence has been the ambiguity of LDS scripture relating to war, and the ambiguity surrounding the LDS conception of Zion and millennialism.

The history of the Manti temple, in a sense, began the first winter the Mormon Pioneers spent in Sanpete Valley. Because of the extreme cold they move to "temple hill" for protection. This same hill later became the site of the temple.It had been predicted by Heber C. Kimball that a temple would someday be built on this spot. By 1873 plans were being made to this end. Preparations for construction were soon in progress and on April 25, 1877, the site was dedicated by President Brigham Young.

The hymnal of the Latter-day Saints first proposed only shortly after the organization of the Church and published continually every few years between 1835 and 1871, is a remarkably accurate indicator of the changing fortunes and beliefs of the early Saints. The first hymnal, gathered by Emma Smith, uncompromisingly sets forth the basic Mormon belief in man's free agency, his innate perfectability, and his kinship to his Heavenly Father. Later editions reflect the missionary concerns of the church (1840), the tremendous persecution the saints are subjected to (1841), the Church difficulties after the martyrdom of Joseph Smith (1849), the call to gather in the Zion of Deseret (1851), the promulgation of newly evolving Church doctrines (1856), the dissension arising between some Church members (1863), and the Church's dedication to Jesus Christ (1871). Indeed, the hymnal stands as a record of a people's journey from innocence to experience. From a literary viewpoint, the hymnal has its shortcomings, and is often considered to be too didactic and too enthusiastic. While this may be true, several hymnists, notably W. W. Phelps, Parley P. Pratt, and Eliza Snow have created excellent hymns.

The purpose of this study has been to trace the development of music in St. George, Utah from its settlement in 1861 to 1941, an eighty-year period of much change. It has been an attempt, therefore, to show the musical heritage which this city now enjoys.