This thesis outlines the international diffusion and growth of the Church of Jesus Christ of Latter-day Saints, or Mormon Church. A model of Mormon spatial diffusion in foreign countries is developed incorporating both a functional and spatial perspective. The functional perspective includes supply and demand variables which influence the rate of growth of the Mormon Church in a country. The functional perspective is not fully explored in the thesis. The spatial perspective which the study concentrates on seeks to show a general spatial pattern related to the spread of the Church within countries. The original diffusion of the Church to other countries and the patterns of stake and mission formations in these nations since World War II are outlined. Stakes are used as Mormon population location indicators. Special emphasis is given to Latin America, because of the success that the Mormon Church has had there. The study finds that the Mormon Church has generally spread in a hierarchical manner within foreign countries.

Settlement is a frequent topic in scholarly conversations about early American literature. From studies about William Bradford's Of Plymouth Plantation to Anne Bradstreet's poetry, settlement is a consistent theme in texts written by early Americans and in scholarship written by experts about early American texts. Settlement is also a major theme in the poetry written by Eliza R. Snow after fleeing with the Latter-day Saints from Missouri and settling in Nauvoo, Illinois. Both Bradstreet and Snow lived through settlement crises, crises that incorporated and exacerbated religious tensions within their communities eventually taking the form of the Antinomian Controversy and the Mormon Succession Crisis of 1844. The poetry left behind by Bradstreet and Snow is often an overlooked archive of historical sources that gives its readers insight into how these women responded to the crises within their communities and how feminine virtue played a role in their settlement crises. In light of this, in this paper I combine recent scholarship that focuses on Mormon settlement with scholarship that complicates the narratives about prominent women in Mormon history to unearth new insights into the lived experiences of Mormon women during settlement crisis. I borrow this move from scholars of early American history who have done this for a long time and have similarly uncovered new discoveries into the women that they study. Given that we now understand things that the Puritans did not fully--namely, that women are complex and that their historical images are often posthumously determined by archives (often controlled by powerful men)--I pay specific attention to the similarities of how settlement affects Puritan and Mormon women, both in their present-tense and in the historical narratives about them. Focusing on the intersection between settlement and women helps us to understand female writers, the way that women endured settlement, and the way that settlement affected the gender and overarching politics of their communities. Most notably, examining this intersection gives scholars insight into the ways that women writers--such as Anne Bradstreet and Eliza R. Snow--discipline their own narratives and leave behind poetical archives in order to be remembered as virtuous and well-behaved women, while the women who did not leave an archive are more susceptible to the narrative control of powerful men over historical archives.

This study consisted of two parts: (a) an historical description of the music classes, divided into three time periods for comparison and explanation, and (b) an evaluation of the effort determined from questionnaire sampling of teachers, students and stake music leaders. Historically, music courses for beginning and advanced organists and conductors were organized and maintained by the General Music Committee of the Church, designed to improve musical attitudes and performance in religious services. Many thousands completed the short, comprehensive classes, which offered an opportunity to study and prepare for church music service. Findings indicated that successful courses were given in many geographical areas by numerous teachers of varying musical competencies. Evaluations by respondents resulted in listing of problems, and suggestions for their solution. Failure of the program to keep pace with the fast-growing, world-wide Church caused its demise in 1969, and training classes were relegated to stake leadership.

The purpose of this study was to determine the influence and contribution of William Claude Clive to the musical culture of Utah. In order to determine the measure of his influence and contribution, answers to the following questions were sought: Did William Claude Clive have the necessary training to offer a contribution to the musical culture of Utah? Was his contribution primarily from his performing, composing or teaching? Were Mr. Clive's students instrumental in spreading any contribution offered by him? Mr. Clive's greatest influence and contribution was in his teaching. He taught hundreds of students the violin, piano and cello. The Clive children have continued to carry his influence and contribution along through their teaching and performing.

During the twentieth century, the Church of Jesus Christ of Latter-day Saints altered its policy of gathering converts to “Zion,” a centralized location in the western United States, instead encouraging permanent Mormon settlement throughout the world. In order to achieve a dispersed global membership, the Church constructed regional buildings necessary to facilitate the fundamental socioreligious aspects of the faith. Temples provided exclusive ritual space, helping preserve a distinctive form of worship among diverse religious populations. Meetinghouses furnished community space for weekly spiritual worship, religious instruction, ecclesiastical administration, and social activities, enabling connection among other believers as well as non-Mormon visitors. Chapter 1 focuses on the central role of temple-building in Mormon Zion-building; without a regional temple, a Mormon landscape was incomplete and therefore perpetually transient. The second and third chapters explore the under-scrutinized role of meetinghouses in Mormon Zion-building. Chapter 2 examines the form and function of meetinghouses, giving attention to stylistic modernization and the evolving multiuse social hall turned basketball gymnasium. Chapter 3 chronicles the evolution of the Church architecture program, which relied heavily upon standardization and branding during the final half of the twentieth century. Chapter 4 observes the construction of the Mormon cultural landscape in Washington D.C. that helped mend the contentious past between the Church and the federal government. Chapter 5 studies the construction of meetinghouses and a temple in Greater Boston, which afforded access to the intellectual and economic opportunities of the Eastern Establishment. Chapter 6 serves as a concentrated lens into Mormon landscapes of training and education in Provo, Utah. Together, these six chapters reveal the modern Mormon landscape as one that achieves relative uniformity across a worldwide Church membership and hard-won acceptance within the American religious landscape. The basic programs for modern temples and meetinghouses demonstrate their unique roles in the balancing act of belonging to larger communities as a religious minority while retaining a discernible identity. This dissertation argues that the Church adopted a corporate strategy to efficiently expand into non-Mormon landscapes, maintain control over religious programming, and preserve a resilient yet adaptable socioreligious identity among its membership.

This study is an attempt to search out and define, where possible, certain basic concepts in the educational philosophy of the Church of Jesus Christ of Latter-Day Saints during its first century from 1830 to 1930. Commonly known as the Mormon Church, the membership numbered approximately one million two hundred thousand in 1954. While concentrated largely in the Western United States area, it has many congregations across the United States and scattered in countries throughout the world. Showing an active interest in education, the Church has sponsored a program both formal and informal in nature. This program, with its accompanying philosophy has not only touched the lives of the Mormons but also many others, especially in the areas in the west where the Church membership forms a high percentage of many communities. The Mormon educational philosophy, therefore, should not be without consideration and is worthy of note in the total picture of education in the United States.

The purpose of this study was to increase understanding of the Mormon folk group. Specifically, I aimed to analyze the Mormon folk narratives that center on three core values of Mormonism: prayer, sacrifice, and service. This project was an introductory approach, pointing the field of Mormon folk studies toward the study of these three narrative types. As these themes are central to Mormonism, my purpose was to offer more insight and understanding about Latter-day Saints. Looking at these stories, I examined the ways in which Latter-day Saints believe and practice the doctrinal principles that undergird these themes. Furthermore, I discussed the manner in which and the purposes for which Latter-day Saints share these narratives. I analyzed each of the three narrative types in terms of their history, context, structure and patterns, performance qualities and functions, and meaning. This study examined narratives that I collected from various places in Utah. The stories that I collected through interviews formed the foundation of my study. Additionally, I obtained stories by observing storytelling events and conversing interpersonally and in small groups with Latter-day Saints. In order to obtain a larger sampling, I collected some stories from LDS published works. I ended up compiling at least thirty stories for each narrative type. The results of the study included a greater understanding of how prayer, sacrifice, and service operate in Latter-day Saint life. Answered-prayer narratives were found to be a critical aspect of Mormon supernatural belief, as Latter-day Saints seek to involve God in everyday life. Narratives of sacrifice revealed the various ways in which Mormons seek to give up valued activities and interests in order to draw closer to God. Furthermore, service narratives exposed how Latter-day Saints commit themselves to service upon joining the Church and subsequently participate in a multitude of various service opportunities. My analysis of these three narrative types demonstrated essential aspects of what it means to be Mormon.

Purpose. This study collected data that was used to determine whether principals' instructional leadership behaviors that researchers have determined to affect the teachers and students in the public school system can also be applied to the seminaries in the Church Educational System. It was hypothesized that where high incidents of instructional leadership behaviors were found in the seminary principal, teachers will perceive a more positive classroom environment, and more students will enroll, a lower percentage of students will be removed, and a higher percentage of students will complete the school year. Methodology. The research was descriptive and comparative. The study examined the relationships among three different variables: (1) The perceived behaviors of the principals were measured by administering the Principal Instructional Management Rating Scale, (2) The teachers' perceptions of the classroom environment were measured by administering the Classroom Environment Scale, (3) The enrollment totals, removal rates, and the completion rates were obtained from each seminary. Findings. This study concluded that the principals' instructional leadership behaviors that were identified in the public school system to significantly relate to a positive classroom environment and higher student outcomes did not relate significantly with seminaries in the Church Educational System. Of the 412 correlations produced by the analysis, only 26 were found to have coefficients $\ge$.30. Of the 120 possible independent variables that were regressed, only 17 significantly predicted the three dependent variables at the.10 alpha level. Each time the principals or the teachers perceived a leadership behavior it had a negative impact on the teachers' perception of friendship, innovation, and student involvement the classroom. Recommendations. Additional research could be conducted to determine: (1) Why each time the teachers or the principals perceived an instructional leadership behavior it had a negative impact on the teachers' perceptions of the classroom environment, (2) Whether new instruments that better reflect the uniqueness of the seminary classroom could determine any principals' behaviors that relate to teacher and student success measures, (3) What variables affect the seminary students' propensity to enroll, remain, and complete a full year of seminary more than the behaviors of one principal.

A review of the development and implementation of a DVD-based kiosk for the Young Women (YW) organization of The Church of Jesus Christ of Latter-Day Saints. The Young Women desired to implement a public kiosk to display several multimedia-based presentations relating to the YW program. This paper describes the development, usability evaluation, and implementation of the kiosk. Recommendations for improvements and further enhancements are included. The project was successfully developed and implemented to the satisfaction of the Young Women General Presidency.

The Church of Jesus Christ of Latter-day Saints entered Albania in 1992. Albania was a unique and difficult place to establish the LDS Church. Under the communist dictatorship of Enver Hoxha religion was systematically eliminated from Albania and replaced with atheism. Additionally, missionaries were twice evacuated in the first decade in the country and the Book of Mormon was not available in Albanian until 1999. Despite these setbacks the LDS Church grew at a steady rate in Albania due to native Albanian interest and individual attention by missionaries.