Recent studies have shown that a number of researchers have turned to the concept of the interpretive community to explain how audiences interpret the media within the context of their everyday experiences (Biocca, 1989; Gunter, 1989; Lindlof, 1989, 1992; Radway, 1984; Schrøder, 1994). D. A. Stout (1993) conducted a study that discovered three interpretive communities among LDS women who watch television, establishing that interpretive communities do exist among religious media audiences.In 1994, K. Schrøder showed that the interpretive community can be further understood by taking a "social semiotic" approach to analyzing interpretive community members' social interaction with other communities. This study explored the nature of the interpretive community by using qualitative methodology and a social semiotic approach to analyze the social interaction patterns of Stout's (1993) interpretive communities of LDS women who watch television.

The purpose of this study was twofold: to determine the attitudes of students toward different parts and methods of grading in LDS Seminary, and to determine if significant differences exist in attitudes of students toward their class and teacher when using different methods of grading including a suggested method.The study reported the areas most preferred by students about grading and the areas least preferred. It reported the evaluation of the suggested method of grading including those areas of most value to the students and those of least value.The suggested method of grading helped to raise the subjects' grades by getting them to do more work better but when analyzed statistically there seemed to be no significant difference in the students' attitudes. The suggested method did prove to be satisfactory and was rated highly by the students. It featured an improved grade score, multiple listing of grades on the report card, and communication of the approximate grade thoughout the term.Related literature revealed that grades and methods were variable, unreliable, and inconsistent. It was concluded that other factors were more important than grading methods to alter attitudes of students.

The Church of Jesus Christ of Latter-day Saints has been a proselyting organization almost since its founding. The first missionary for the Church was Samuel Harrison Smith, who was sent by his brother Joseph Smith to sell The Book of Mormon in the area of Livonia, New York. Elder Orson Pratt preached the first sermon outside of the United States, and because many of the listeners had relatives in England, the Church was able to introduce its message to the people of Great Britain. Missionary work of the Church has primarily been to the Christian nations, even though during the period covered by this thesis the gospel expanded to the so-called heathen nations. In more recent years, the Church has again extended its labors to the non-christian nations.

The purpose of this study was to develop a course outline to begin the teaching of the American Sign Language at the Language Training Mission in Provo, Utah. Presently there is no program offered to train missionaries to teach the eight discussions to the hearing impaired who use sign language and fingerspelling to communicate. This study attempts to provide such a course outline that can later be developed into a complete training program.To establish a criterion for this course, existing theories and curriculum guides for teaching sign language were reviewed and summarized. A survey for training interpreters, particularly in the religious setting, was made and essential concepts were extracted. The course curriculum used at the Language Training Mission was outlined and used as a guide for this course.

The purpose of this study is to compile the major eschatological prophecies and teachings found in the scriptures and in the discourses and writings of Latter-day Saint General Authorities; to include sufficient explanatory material to interrelate and clarify the events which are expected to transpire; and to establish, in so far as is possible, the order of these eschatological events.

This thesis reports the extent of the tanning industry in Utah from 1847 to 1973 and explains the relationship of The Church of Jesus Christ of Latter-day Saints with this industry.The tanning industry was essential to the survival of the pioneer communities in Utah until the coming of the railroad in 1869. Two important factors affecting this industry were external competition and Church support. In fact, the industry survived eastern competition because it was Church-supported. However, all Church support ended in the early 1900's, and except for a few businesses which soon ceased operation, the tanning industry in Utah came to an end. After 1904 all known Utah ventures in the tanning industry ended for a period of time.Some efforts were made to revive this industry in 1934, but they met with negligible success. In 1948 The Church of Jesus Christ of Latter-day Saints commenced a tanning industry which operated successfully and was eventually turned over to private ownership in 1965. Four other privately owned tanneries have since begun in Utah.

In the last thirty years, Chinese Christianity has experienced severe persecution. Communism actively sought its subjugation. Despite this, Chinese Christians maintained their faith. When their church organizations became puppets of the state, Christians went underground and continued to worship in house churches. The recently li eralized political climate in China has allowed Christians to more openly practice their faith. The official Protestant and Catholic churches have been rehabilitated. House churches have come out of the closet. Capitalizing on an acute spiritual malaise in China, Christians are experiencing a major and sustained revival. There are ample opportunities for The Church of Jesus Christ of Latter-day Saints to benefit from China's Christian revival. However, any missionary work will require considerable preparation by Latter-day Saints.

The purpose of this study was to write a biography of Thomas Bullock and discover his possible contributions to religious and profane history.

Three general questions concerning literature have been addressed by the writers considered in this thesis: What constitutes a work of literary art? What ought to be valued by Latter-day Saints in a literary work? How should criticism be conducted by Latter-day Saints? To the first question, five basic answers have been proposed: significant form, uplifting thought content clothed in decorative form, typological symbol, ikon (as the word is used by C S lewis in An Experiment in Criticism), and capacity for helping the reader achieve a kind of "negative capability." These definitions also tend to be statements of value, and thus answer the second question, with the proviso that works must ultimately be tested against the theological standard of the gospel of Jesus Christ. As to the third question, virtually all of the writers agree that all critical judgments must be informed and confirmed by the Holy Spirit; otherwise, critical method, like critical value, is closely related to definition of literature.

This study is an examination of the contributions made by George A. Smith (1817-1875) to the Mormon society in the Utah Territory. It is an historical exposition and appraisal of his work as a Church leader, colonizer, historian, military leader, and politician.George A. Smith was one of the most distinguished Mormon leaders during Brigham Young's administration as Church President. He played a vital role in aiding the exiled saints living in Iowa to complete the long exodus to Utah. The first colonizing mission to venture south of Utah Valley was led by George A. Smith. He acted as an administrative overseer to the central and southern Utah communities during most of his career in the territory. He assisted in the establishment of new communities in the region and concerned himself with their spiritual well-being as a Church leader, their political and economic growth as a legislator and economist, and their protection as a military leader. The study concludes that probably no man, save Brigham Young himself, made greater contributions as a Mormon colonizer and community builder. It is also maintained in the dissertation, that George A. Smith's achievements as a Mormon historian apparently exceeded that of any other nineteenth century Church member.