Thesis (Th. M.)--Grace Theological Seminary, 1982. / Abstract. Includes bibliographical references (leaves 87-95).

Latter-day Saints are recognized throughout the world by their peculiar dietary code known as the Word of Wisdom. It is accepted by the Church as revelation and contains both proscriptions and prescriptions. Different levels of interpretation, understanding and observance of the principles in the Word of Wisdom make it a unique Latter-day Saint religious health code. The study population consists of college-aged male and female members of The Church of Jesus Christ of Latter-day Saints from Brigham Young University and a Latter-day Saint student stake affiliated with Utah Valley University. A questionnaire was conceptualized, designed and validated over a one year rigorous process. The responses of 720 participants were evaluated using frequency distributions and measures of central tendency. The t statistic was used for testing the null hypothesis of equality of means between independent groups and computed using approximate degrees of freedom from Satterhwaite's approximation when the variances between the two groups are unequal. Logistic regression was used with the stepwise option to identify demographic variables associated with selected interpretation variables. Two-sided tests of significance were based on the 0.05 level against a null hypothesis of no association. Participants generally interpret and comply with the proscriptions in the Word of Wisdom. Participants can identify the prescriptions, but actual behaviors are far below scientific and government recommended minimums. The interpretations and behaviors of this sample provide valuable insights for those interested in the Word of Wisdom and its connection to the standards of the Church.

Thesis (M.S.)--B.Y.U. College of Religious Instruction. Dept. of History and Philosophy of Religion.

Missionary work has long been an important aspect of Christianity. At least as early as the 1870's, Protestant women began journeys to foreign lands to work as missionaries and teach people about Christianity, both the spiritual dimension and the lifestyle. These were primarily independent women who sought to enlarge the women's sphere from the confined, domestic life to which they were accustomed and because of its decline by the 1930's, historians have often labeled these missions as a "feminist movement." Meanwhile, in 1898, their counterparts from The Church of Jesus Christ of Latter-day Saints also began filling missions, but with a different purpose. These women, known as "Lady Missionaries," did not seek out the new role, but were assigned by Church leaders to share the Mormon message and to show that Mormon women were something other than the stereotypical downtrodden, polygamous wives often portrayed by the media. The greatest evolution of the Lady Missionary program occurred during its first three decades as the LDS Church defined the role of the Lady Missionary and established guidelines for all to follow. Three women of this period are Inez Knight, Stella Sudweeks, and LaRetta Gibbons. Knight, the first Lady Missionary, labored in England from 1898-1900, where she stood on corners as an example of a "real, live Mormon woman" and faced religious persecution from non-Mormons. Sudweeks filled her mission in the mid-West from 1910-1912, where she had been motivated by anti-Mormon sentiments, but faced less difficulties than Inez while sharing her message and also had more training and established expectations than those previously. Finally, Gibbons worked form 1933-1935, mostly in Colorado, where she spent comparatively more time among new converts teaching them their role within the Church and encouraging them to share their religion with neighbors. Their accounts and experiences show that women have long had a steady and significant role in the LDS Church's missionary program, which has long gone unnoticed and offers a new perspective on Mormon women.

This is a study of an institution. Institutions are established to meet basic human needs, some of which are shelter, association, protection, and self-expression. They formulate vi.thin the group patterns of behavior which are intended to guide and develop habits of conformity in the individual. An institution is made up of traditions, habits and attitudes, leaders and members, symbols, regulations, and property.(19,p.8)

Thesis (Ph. D.)--University of Idaho, 2006. / "March 2006." Includes bibliographical references (leaves 255-260). Also available online in PDF format.

Thesis (M.S.)--Brigham Young University.

Thesis (M.R.E.)--Brigham Young University, Dept. of Graduate Studies in Religious instruction. / Electronic thesis. Also available in print ed.

Thesis (M.A.)--B.Y.U. College of Religious instruction. / Electronic thesis. Also available in print ed.

Thesis (M.A.)--B.YcU. Dept. of Church History and Doctrine. / Electronic thesis. Also available in print ed.