Religious conversion has been described as a “spiritual transformation” where converts experience an “intimate ‘union’ . . . [with] divine presence” (Sandage & Shults, 2007). To better understand motivators of conversion, several studies have examined how attachment patterns affect the likelihood, and speed of religious conversion (e.g., Granqvist & Hagekull, 1999; Granqvist & Kirkpatrick, 2004; Kirkpatrck, 1998; Kirkpatrick & Shaver, 1990; Schnitker, Porter, Emmons, & Barrett, 2012). Converts' changes in personality, self-definition, and meaningfulness following conversion have been noted (Halama and Lačná, 2011; Paloutzian, Richardson, & Rambo, 1999). However, little, if any research has been conducted examining changes in attachment patterns of converts that occur following conversion. The current study, a follow-up to Hansen, Page, Fischer, and Williams (2014), examined the post-conversion attachment changes for 39 committed converts to The Church of Jesus Christ of Latter-day Saints (ranging in time since baptism from 2 months to 35 years). Interviews were conducted previously (see Hansen, et al., 2014) in a semi-structured format by two undergraduate researchers (ranging from 30-60 minutes in length) and then transcribed by a third undergraduate research assistant. Two additional research assistants listened to the recordings and edited the transcriptions (Hansen, et al., 2014). Beginning with a theory-driven conceptual framework in the analysis, a qualitative hermeneutic interpretive method (see Jackson & Patton,1992; Kvale & Brinkmann, 2009) was used in the current study to explore the converts' transcripts. The converts were not asked specific questions regarding their relationships at the time of the interview. However, the converts spontaneously revealed various attachments patterns in the way that they spoke of themselves, their family, and their friends in their narratives. Three overarching themes were drawn from the analysis. The converts (a) demonstrated evidence of attachment patterns in their narratives; (b) experienced a spiritual conversion or an experience of having a new or closer relationship with God beyond a projection of their parental attachment style; and (c) experienced a spiritual restructuring of their attachment patterns. In other words, they described feeling that their closer relationship with God dramatically changed the way they viewed themselves and how they interacted in relationships with others. The findings of this study have implications for understanding the impact of spirituality on attachment patterns.

A national survey of bishops' wives was conducted to determine whether Reuben Hill's "Roller Coaster" model of family stress following a stressor event should be modified to include a honeymoon period when the precipitating event is viewed positively by the family. The honeymoon period was expected to be within the first year, and too few respondents were in their first year to give statistically significant evidence of such a pattern. Several measures did give non-significant evidence of a honeymoon phase, though.Other factors found to have an important effect on the stressfulness of the position of bishop's wife were: age of the woman (positive effect), presence and age of children (no children or only older children at home is less stressful), and whether or not the wife has a friend or relative to talk to who is also a bishop's wife (which improves overall rating of the position).

This thesis discusses six world views concerning development in the Dominican Republic. Catholic and LDS traditions assert that full development is life with God and life with God as a god, respectively. The LDS church has experienced rapid growth in the Dominican Republic, but must deal with less active and illiterate members. The catholic tradition permeates Dominican culture but must deal both with a scarcity of priests and a schism among the clergy.The secular chapter combines many secular views into four, based on lan Mitroff's and Ralph Kilmann's extension of C.G. Jung psychological types. Analytic Scientists have historically dominated secular development and believe that development means amassing specific knowledge. Projects based on the impersonal and the concrete have profited the wealthy while often failing to meet the needs of the poor. Conceptual Theorists seek to amass knowledge across paradigms. Conceptual Humanists desire the enrichment of humanity. Particular Humanists seek to free individuals for self-fulfillment. Persons within all three perspectives have at times ridiculed Analytical Scientists and have offered their own views of how development should be done.To implement programs, people first need to understand their own worldview and then study and/or experience a foreign worldview. Only then will planners be able to implement policies that fit within the foreign society.

This thesis is concerned with the life and works of James Godson Bleak (1829-1918), with particular reference to the composition, contents, and historical value of his "Annals of the Southern Utah Mission."

The evidence presented in this thesis advocates an increased level of scholarly interest in English working-class Mormon converts. To illustrate who these people were, and what their roles were as part of Mormon story, this regional study introduces and makes available over twelve hundred Staffordshire Mormons, and asks questions of the collected statistical information. The conservative Staffordshire Mormons clearly assisted the establishment, and continuation, off a Zion in the American West. Much of the data confirms previous scholarship; however, those with “differing visions” of Mormonism (for example, the RLDS Church) attracted Staffordshire converts in larger numbers than previously suggested. The findings suggest a careful re-examination of the early British RLDS membership may reveal similar findings. If so, a reappraisal of RLDS-LDS history not only would be desirable, but also necessary.

The material in this study is a follow-up of a thesis done by Paul C. Richards entitled, "A Study of Evidences Related to LDS Church History as Reflected in Volumes I through XIII of the Journal of Discourse." That same basic format has been employed in treating the last thirteen volumes of the Discourses. The Discourses contains addresses delivered by General Authorities of the LDS Church and others from 1854 to 1886. Until Richards did his thesis, no one had compiled an index of those volumes that dealt exclusively with history related to the LDS Church. This study completes the historical index.From the historical index a study was made to discover the quantity and quality of historical information contained in the Discourses. The volumes were found to contain a great deal of valuable reminiscent and contemporary historical information. In general, the historical references were recognized to be accurate. The Discourses was found to offer significant insights into better understanding of the people and events in the history of the Church.

Through examining the life of Martha Jane Knowlton Coray, a nineteenth-century Mormon woman, this thesis establishes an analytical framework for studying the lives of Mormon women in territorial Utah. Their faith, femininity, and the frontier form the boundaries in which their lives are studied. Their faith was primarily defined by the doctrines of The Church of Jesus Christ of Latter-day Saints, such as a belief in a restored gospel and priesthood, temples, and polygamy. These unique beliefs also fostered an identity as a chosen people and contributed to hostile feelings from their neighbors. Persecution followed and the Latter-day Saint community responded by isolating themselves geographically and ideologically from their perceived enemies. This isolation, in turn, elevated the importance of LDS doctrine and culture in Mormon women's lives.Mormon women also brought to Utah territory Northeastern notions of domesticity promulgated through women's magazines of the time. In Utah, local newspapers also forwarded the ideals of purity, piety, submissiveness, and virtue. Mormon women claimed to implement these values in their lives, but Protestant women found their acceptance of polygamy an insult to womanhood.Finally, Mormon women lived on the western frontier, isolated from markets in a desert. Such circumstances inevitably affected their lives. They had to sacrifice convenience, economic stability, and physical comforts while establishing a reliable food supply, irrigation systems, schools, and homes. Domestic production of food stuffs and goods became essential to a family's survival.This picture of Mormon women, though generally accurate, is not enough to examine the many unique facets of their lives. The triad of faith, femininity, the frontier sets the boundaries for the study, but does not account for the differences between each woman's unique personality and circumstances. I have chosen Martha Jane Knowlton Coray to test the boundaries established in this framework. As a believer, Martha was concerned with building the Kingdom of God. She followed Brigham Young's 1870s directives and her own ambitions to sell medicinal products throughout Utah Territory. Doctrine regarding eternal families and her domestic ideals no doubt contributed to her choice to have twelve children. But Martha and Howard failed at their attempt to practice polygamy, and poverty prevented Martha from doing as much for her children as she would have liked. Martha's life illustrates that although the greatest influences in Mormon women's lives can be identified, the individual paths followed were forged by choice, personality, and determination.

For more than half a century Amos Milton Musser was a conspicuous figure in the social, religious, and business life of Utah.Amos Milton Musser, the second son and fourth child of Samuel and Anna Barr Musser, was born in Donegal Township, Lancaster County, Pennsylvania, May 20, 1830. When he was four years old, his father died. after three years of widowhood, his mother remarried, but her husband, Abraham Bitner, soon died, leaving her with two additional children.During her second widowhood, times were so hard that Mrs. Bitner had to ask for help in supporting her children. John Neff, the husband of her sister Mary, accepted the responsibility of guardianship for them. It was through him that the family became affiliated with the Church of Jesus Christ of Latter-day Saints and moved to Nauvoo, Illinois, in 1846. The families went on to Utah, but Amos Milton chose to remain behind and work. During the summer of 1851 he joined his mother in Salt Lake City, having been baptized into the Church at Kanesville before starting across the plains.

A biographical sketch of artist John B. Fairbanks, this thesis primarily probes Fairbanks' evolution as an artist. From amateur, to art missionary, to professional artist, Fairbanks influenced his cultural surroundings in Utah and in The Church of Jesus Christ of Latter-day Saints. His commitment to his career and his impact on others significantly affected Utah and Mormon art. Thus it is important to understand and recognize the full portrait of John B. Fairbanks.John B. Fairbanks, born on 27 December 1855, developed an interest in art while still young. Until reaching the age of thirty-four, he often worked as an amateur artist, eager to one day receive professional training. Although a difficult career path to follow, he maintained his focus on art and hoped for future opportunities in this field.In 1890, Fairbanks learned that he, along with artists John Hafen and Lorus Pratt, and later Edwin Evans and Herman Haag, would be subsidized by The Church of Jesus Christ of Latter-day Saints to study art at the Académie Julian in Paris, France, in order to prepare them to paint murals in the Salt Lake Temple. As an art missionary, Fairbanks developed a more complete understanding of art and embraced the process of becoming an artist.Upon returning to Utah from Paris, Fairbanks helped paint murals in the Salt Lake Temple. Following this unique privilege, he worked as a professional artist. During this phase of his life, he had the opportunity to teach various students, most importantly, his sons J. Leo and Avard. In addition, Fairbanks created several substantial works and helped influence the cultural environment of the Church and the state of Utah.

There has been no systematic study of the effectiveness of broadcasting by the Church of Jesus Christ of Latter-day Saints since the advent of TV and the nation-wide telecasting of the Annual and Semi-Annual General Conferences of the Church each April and October. In addition to determining effectiveness, there is a need to discover to what degree people watch or listen to religious programming in general, and what types of religious programs they wouldm most like to have available.The Northern States Mission of the Church, including all or part of Illinois, Wisconsin, Iowa, and Indiana, was seleceted as a represntative area for the purpose of the survey. Data was obtained by means of a questionnaire utilized in door-to-door proselyting by the L.D.S. missionaries in the mission area. The survey was conducted over a period of seven months, from October, 1963, through April, 1964, thus encompassing the broadcasting of two church General Conferences.