This study is a history of a group of Latter-day Saints who travelled from Kirtland, Ohio to Adam-ondi-Ahman, Caldwell County, Missouri during the late summer and early autumn, 1838. The group numbered between five and six hundred when they left Kirtland and had diminished to approximately half that many at the end of their journey.The official name, "Kirtland Camp," was adopted by the group which was originally founded and governed by seven men, i.e. the Seventies Presidency in Kirtland.The camp was organized to assist Church members who otherwise would have been unable to escape persecutions in Ohio. Camp membership consisted of those who were elderly, infirm or lacking necessary finances to flee by themselves. Although sickness, death and dissension plagued the camp members during their exodus, faith, determination and able leadership contributed to the successful completion of the trek.The formulation of Kirtland Camp and the unique nature of its Camp Constitution became the pattern for the organization of later Mormon pioneer exiles under Brigham Young.

The purpose of this study or survey is to discover facts that might show the religious, social, and economic activities or practices of the returned missionaries of the Church of Jesus Christ of Latter-day Saints who now live in the Garland Ward of the Bear River Stake, Utah.

Latter-day Saint female missionary activities informally began in the early 1830's, remaining numerically unconstant until 1879, when a significant increase began. Between 1830 and 1898 over two hundred women had been involved in missionary work, laboring mostly in California, New York, Hawaii and England.Before 1865, Latter-day Saint women did not have any official missionary status. After 1865, Church officials began the practice of setting them apart. Finally, in 1898 women were "certified" as missionaries which placed them on an equal status with their male counterparts.Some lady missionaries performed household chores, taught school, preached sermons and presided over female auxiliary organizations. There were some who suffered extreme illness and even death. Others experienced dangerous modes of transportation and extremely poor living conditions. The extraordinary faith and courage demonstrated by many Latter-day Saint lady missionaries has rendered an important contribution to the missionary work of the Church.

This work is presented for the purpose of contributing to a more accurate understanding of woman's place in the philosophy of Mormonism, and as a basis for further study on this problem.The writer has not attempted to prove any particular hypothesis regarding Mormon women but has presented data which give an historical account of woman's status in the Church and among Mormon people during the first fifteen years of the organization of the Church of Jesus Christ of Latter-day Saints.The writer does not claim to have made any particularly new discoveries regarding Mormon women but rather to have brought together a considerable quantity of material in which can be seen a little more clearly than heretofore the factors which have influenced woman's status in Mormon philosophy.

This thesis examines the belief in and use of the concept of Mother in Heaven among some women's support groups comprised of female members (and attached males) of the Church of Jesus Christ of Latter-day Saints. The expectations were that those surveyed would express belief in Heavenly Mother, but that the concept would not be a central one. Various propositions suggested relationships between religious dimension, feminism, and alienation variables and belief in and salience of Mother in Heaven. Most of those surveyed believe in the Goddess, but the concept is underutilized among those surveyed. Belief in Mother in Heaven was found to be strongly a function of religious orthodoxy. Salience of Mother in Heaven was found to be related to a more complex set of model variables.

The purpose of this study is to determine and present the Book of Mormon's contributions as a witness to the authenticity of the New Testament account of certain events of Christ's life, in order that teachers may have an effective instrument in teaching the historicity of the New Testament account of Christ's life.This study reveals 177 passages in the Book of Mormon that refer to the life of Jesus. These passages corroborated the New Testament account of Christ's life. There are 61 Book of Mormon passages that refer to the pre-existence of Jesus Christ and His anticipated coming. There are 25 passages relating to the birth of Jesus Christ and His divinity as the Son of God. There are 43 passages that refer to the ministry of Jesus Christ. There are 62 passages referring to the trials, death and resurrection of Jesus Christ. Section C of this study points out 115 different ideas and concepts that the Book of Mormon professes as truths concerning the life of Jesus Christ and related events.

New Hope was a small Mormon agricultural community in Central California. It was founded in 1846, by Samuel Brannan, on the hope that Brigham Young would make it the center stake of The Church of Jesus Christ of Latter-day Saints. The approximately twenty farmers at New Hope labored diligently under the illusion that thousands of their brethren would shortly join them. When President Young decided to settle in the Great Basin, the New Hope settlement was terminated that same year: 1847.

The Book of Mormon was published over one hundred years ago. In the meantime, many articles have been written and many discourses have been published, both for and against this volume. In reflecting upon this matter the following questions arose in the mind of the author: Have the writers and speakers been concerned about the same materials, have they treated the same themes, as the years have passed? To ascertain whether or not there has been a shift in emphasis, the following investigation was undertaken.

The purpose of this study was to identify factors related to attitudes of teenagers toward the Family Home Evening Program of the Church of Jesus Christ of Latter-day Saints. Hypotheses involving the relationships of certain factors to attitudes toward home evening were tested. A cluster sample of twenty-three ninth grade classes was selected and data were gathered through use of a questionnaire. Statistics used in analysis of data included the Pearsonian product moment correlation coefficient, and analysis of variance. Responses to open-end questions were content analyzed by three independent judges. Findings suggest that perceived participation by teenagers in planning and presenting home evening lessons is related to positive attitudes toward the program. Teenagers' perception of their family as discussing questions or problems of importance to them during home evening also seems to be related to positive attitudes. No significant relationship was found between teenagers' perception of relative differences in task-maintenance orientations of their parents and teenagers' attitudes toward home evening.

This thesis is a study of the attitudes of employed Latter-day Saint mothers and non-employed Latter-day Saint mothers toward the homemaking role and outside employment. Two general hypotheses were tested. They were (1) employed Latter-day Saint mothers will have a more favorable attitude toward the homemaking role than non-employed mothers; and (2) employed Latter-day Saint mothers will have a more favorable attitude toward outside employment than non-employed mothers.