This doctoral dissertation presents new data and analyses concerning the expansion of Mormonism in postcolonial southeastern Nigeria after 1960. It considers why Efik- and Igbo-speaking Nigerians joined both the Church of Jesus Christ of Latter-day Saints (LDS Church) and the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS Church) despite the profusion of alternative Christian denominations already established in the southeastern part of Nigeria in the late twentieth century. This study also examines how the expansion of Mormonism in southeastern Nigeria affected the policies, practices, and theology of both the LDS and RLDS Church. This dissertation makes two overarching arguments. First, it contends that the Efik- and Igbo-speaking Nigerians who embraced Mormonism wanted to have the social respectability and imagined economic benefits of joining an international mission church, while making the smallest possible departure from their indigenous culture. Second, this project argues that the expansion of Mormonism in southeastern Nigeria raised existential questions for American church leaders about what it meant to be Mormon in the second half of the twentieth century. While the LDS Church resisted adapting many of its religious practices to indigenous customs and cultures, the expansion of Mormonism in Nigeria nevertheless pushed LDS and RLDS theology and values towards both the Protestant and American mainstream. This dissertation bases its conclusions on preliminary research conducted in Nigeria and on a close reading of archival records and manuscripts housed at the Church History Library of the LDS Church, L. Tom Perry Special Collections at Brigham Young University, and the Community of Christ Library Archives. / 2027-10-31T00:00:00Z

Heart of the Fathers is a programmatic, seven movement work for wind symphony depicting my ancestors and their role as part of the history of The Church of Jesus Christ of Latter-day Saints. The movements represent their spiritual experiences, labors, times of joy, persecution, migration, and finally their arrival and success in their new homeland. The piece is organized in seven movements. Each movement represents a different portion of history leading to the western migration of my ancestors. The programmatic music contains a variety of symbols depicting the experiences of the pioneers. In the paper, each chapter addresses an individual movement. For each movement, the following information is provided: the historical events that inspired the piece, the musical symbols that characterize the program, and an analysis of the function of the music.

Thesis (M.A.)--Brigham Young University. Dept. of History. / Includes bibliographical references (leaves 192-198).

Thesis (Th. M.)--Dallas Theological Seminary, 2006. / Includes bibliographical references (leaves 45-47).

Thesis (Th. M.)--Dallas Theological Seminary, 2006. / Includes bibliographical references (leaves 45-47).

Thesis (M.A.)--Brigham Young University. Dept. of International and Area Studies. / Includes bibliographical references (leaves 184-189).

This study sought to determine whether the change in the LDS Church practice of black Priesthood denial on June 8, 1978, was voluntary or was a result of external and internal pressures against the Church. Four official statements given by the First Presidency of the Church were examined using Karlyn Kohrs Campbell's seven elements of rhetorical action. It was determined that external and internal pressures from the NAACP, civil rights activists, and dissonant LDS believers, against the Church's practice of black Priesthood denial, were the motivations behind the change in Church practice.

Beginning in 1847 and continuing to the turn of the century, members of the Church of Jesus Christ of Latter-day Saints (Mormons) were encouraged to gather to Utah, where they formed communities seperated from the evils of the world around them. While Mormonism continues to be closely associated with Utah, in 1989 it is a world-wide church with nearly seven million members, most residing outside of Utah, and many of these in major urban areas. Nevertheless, few studies have been made of how the Church has developed outside of Utah. When the Los Angeles Stake was organized in 1923, it was the first stake in a major urban area. In its sixty-year history the stake has flourished - although not necessarily in the traditional Utah sense - by adapting to its cosmopolitan setting. Because of its inner-city location the stake has been forced to the forefront of the changing nature of Mormonism in general and urban Mormonism in particular.

No description available.

This dissertation studies a small American religious group that survived unscathed during the Third Reich. Some fifteen thousand members of the Church of Jesus Christ of Latter-day Saints, the Mormons, lived under National Socialism. Unlike persecuted Jews and Jehovah's Witnesses, and other small American-based sects that suffered severe restrictions, the Mormons worshiped freely under Hitler's regime. They survived by stressing congruence between church doctrine and Nazi dogma. Mormons emphasized their interest in genealogical research and sports, sent their husbands into the Wehrmacht and their sons into the Hitler Youth, and prayed for a Nazi victory in wartime. Mormon leaders purged all Jewish references from hymnals, lesson plans and liturgical practices, and shunned their few Jewish converts. They resurrected a doctrinal edict that required deference to civil authority, which the Mormons had not always obeyed. Some Mormons imagined fanciful connections with Nazism, to the point that a few believed Hitler admired their church, copied its welfare program, and organized the Nazi party along Mormon lines. This dissertation builds upon Christine Elizabeth King's theory of a common Weltanschauung between Mormons and Nazis, and Steven Carter's description of the Mormons' "accommodation" with National Socialism. Instead of a passive approach, however, the Mormons pursued aggressive and shameless "ingratiation" with the Nazi state. This work also examines memory. Mormons later tried to forget their pandering to the Nazis, especially when large numbers of Germans immigrated to Utah in the post-war period. When the story of a martyred Mormon resister, Helmuth Hubener, emerged in the 1970s, church officials interfered with the research of scholars at Brigham Young University. They feared that Hubener's example would incite Mormon youth to rebel against dictators abroad, hurt the church's relations with communist East Germany, and would offend recent German Mormon immigrants in Utah. A few Mormons shunned and harassed Hubener's surviving coconspirators. In recent years, Hubener?excommunicated for rebellion against the Nazis but later restored to full church membership?has been rehabilitated as a recognized hero of Mormonism. A new collective memory has been forged, one of wartime courage and suffering, while the inconvenient past is being conveniently discarded.