There have been several significant studies during recent years concerning the relationship between parental socioeconomic background and achievement. This research examines religious influence, parental control, family size, support, and educational encouragement which in turn influence educational and occupational attainment.Data were obtained from questionnaires completed by 843 married Mormon men from Canada.Only respondent's religious activity, parental support, and educational encouragement were significant in determining the occupational and educational attainment of the respondent. Family size and parental control were not significant.

As the title indicates, this thesis is a consideration of selected changes that have been made in major editions of the Book of Mormon. Much has been said recently about changes and modifications in this record but, unfortunately, most of it has been said by those who have been unfriendly toward both the book itself and the church which endorses it. Because this kind of bias is usually an obstruction to objective scholarship, this study has been undertaken by one firmly within the Church of Jesus Christ of Latter-day Saints to document not only what changes have been made, but also when they were made, and, consequently who probably made them.A detailed analysis of every change that has been made in the Book of Mormon since its initial publication in 1830 would be neither feasible nor rewarding as a Master's thesis. Therefore, although consideration has been given to every change, this study has been limited to "selected changes," defined as major modifications in format and the addition, deletion, or change of words within the text which could alter the meaning of the passage. For the most part, differences in spelling, capitalization, punctuation, verb forms, verb tenses, subject-verb agreement, pronoun forms, pronoun-antecedent problems, and other grammatical or stylistic revisions have not been considered. Nevertheless, some of these kinds of changes have been included in those isolated cases where they appear to influence the meaning of the verse.

The Malad Valley is geographically located in a unique position in the Pacific Northwest. The Bear River and its main affluent, the Malad River, are the only rivers in the Pacific Northwest that drain into the Great Basin, whereas the other streams and rivers of the states of Washington, Idaho, and Oregon empty eventually into the Pacific Ocean. It is also characterized for being the northern end of prehistoric Lake Bonneville, and eventually it was through this valley that an outlet opened to drain the lake. The soil deposits from this lake left a fertile valley, capable of producing most crops found in this region.Circumstantial evidence gives indication of many mountain men trapping and exploring in this valley. One account credits Donald McKenzie with naming the Malad River in this valley in 1819 because the flesh of its beaver, when eaten, induced illness in the party. This account, the author found, did not pertain to the Malad River, tributary of the Bear River, but to the other Malad River which is a tributary of the Snake River, over 200 miles distant. Other evidence promotes the idea that the river was named Malade because French trappers became ill from drinking the water. The two Malad Rivers were named for the same reason. Evidence supports the idea that there were two rivers which caused the same ailment when the beaver flesh was consumed. The tributary of the Snake was named by McKenzie and the fur trappers merely referred to another Sick River (Malade), the tributary of the Bear River.

The purpose of this study was to determine what sociocultural, sociodemographic, and sociopsychological factors the Sisters in four Wards in the Taipei Taiwan Stake of the Church of Jesus Christ of Latter-day Saints perceived as keeping them from using the health services during the period from June 1975 to May 1976.Forty-five Sisters, age twenty-one and older, were surveyed by a written questionnaire during Relief Society meetings during the last week in June and the first week in July 1966.A majority of the Sisters were found to have experienced times when they did not avail themselves of the existing health services. The way the Sisters viewed their illness, their unwillingness to take time to seek aid, and their limited finances were the reasons most often given as obstacles preventing use of the services. It was concluded that the Sisters tended most often to view the sociocultural factors as limiting their use of the health services.

The purpose of this study was to construct a physical fitness program for the needs of full-time missionaries of the Church of Jesus Christ of Latter-day Saints. Two groups, a control and experimental, were selected from the missionaries entering the Language Training Mission on February 16, 1972. The experimental group, consisting of thirty-two subjects, participated in a structured physical fitness class for seven weeks. The control group, consisting of twenty students, participated in no structured program. Each group took a pre- and post-test consisting of four strength factor tests and Cooper's twelve-minute run.Findings of the study suggested no significant difference between the experimental and control groups for the shuttle run, hand grip, and twelve-minute run. An analysis of variance showed a significant difference for the softball throw and pull-ups and the .01 level of confidence. An analysis of variance showed a significant difference at the .01 level between the groups for the four strength factor tests.

This study contains the history of the Norwegian Mission from 1850 to 1920, during which time it was a part of the Scandinavian Mission. It also includes a history of the mission from 1920 to 1960, while it was an independent mission of The Church of Jesus Christ of Latter-day Saints. The writer attempted to focus on the development of the major areas of the mission.

The purpose of this study on Mormon missionaries was to determine the effect of health on missionary activity time, age, sex, months in field, laboring city population, monthly mission cost, living conditions, diet, pre-existing conditions, adequacy of medical care, nativity, effectiveness, emotional health, interpersonal relationships, and motivation and enthusiasm. In addition the research attempted to ascertain the effect of the selected independent factors on ill missionary lost time.As an outcome of the statistical analysis performed on this study's sample the following results were obtained. Respiratory disorders, gastrointestinal difficulties and orthopedic injuries were the most common health problems. Well missionaries were generally older, spent more money, had been out longer in the field and were judged in better emotional health than were ill missionaries. Ill missionaries rated the adequacy of medical care higher than their counterparts. Sex, activity time over a three month period, and laboring city population were not found to be significantly related to missionary health. The average amount of lost proselyting time per missionary over a four-month period was 9.3 hours.

This study is a review of proselyting techniques in the full-time missionary program of the Church of Jesus Christ of Latter-day Saints from 1830 to 1974. Official handbooks as well as Mormon mission publications were the major sources. The writer's experience as a full-time missionary gave additional perspective.Missionary techniques involved personal contacting on the streets and door to door. Group contacting came through public meetings and the mass media. Church members played a vital role in contacting and fellowshipping nonmembers. Early proselyting lesson plans written in outline form emphasized logic and reason. Later ones were in dialogue form and memorized by missionaries. This study found that with improved techniques, convert baptisms increased. Also re-emphasis in recent years on using the Book of Mormon and bearing testimony plus the urgency of baptizing converts paralleled proselyting techniques of the first decades of missionary work.

The study traced major developments in the Swedish Mission. A decided help in this undertaking was the author's own long association with the Mormons in Sweden. The government attempted to prevent Mormon proselyting in the first two decades. This ended in a tacit approval for the Mormons to carry on. The conditions between both world wars induced fairly successful "hold-the-fort" efforts. Youth conferences were especially vital in building a spirit of unity among Swedish Mormons.The period after the second world war showed several definite trends. Membership increased three-fold to more than 5000. Chapels were acquired. Organizations on the mission and district levels were developed. European temples increased the personal commitment of the members greatly. The intensified training prepared them for mission, district, and branch leadership. It was part of a planned effort to have the members stay in their homeland and build the "Kingdom" instead of joining the Saints in America.

This thesis gives an account of the establishment and development of the LDS Church in Switzerland without attempting to record a comprehensive chronological history. Instead, emphasis has been placed on beginnings and major historical developments.In 1850, T. B. H. Stenhouse began teaching the "restored gospel" in French-Switzerland, at Geneva. Proselyting began in German-Switzerland in 1854. Despite mob violence and opposition from the clergy, press and civil authorities, some 9,846 joined the Church and 4,700 of these emigrated to "Zion." The discouragement of emigration, along with new emphasis on missionary work and improved proselyting methods, brought an unprecedented growth in Church membership in mid-twentieth century. This enabled the erection of the Swiss Temple in 1955 and the organization of the Swiss Stake in 1961. These events and the erection of other chapels along with improved press coverage have caused the previously negative image of Mormonism in Switzerland to evolve into a positive one.