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Dissertations / Theses on the topic 'Mormon missionaries'

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Published: 4 June 2021
Last updated: 31 July 2024

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1

Carroll, Danny. "Tools for witnessing to Mormon missionaries." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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2

Stahmann, Paul Cook. "Geographic Literacy Among LDS Returned Missionaries." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTNZ,22830.

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3

Mauerman, Peggy S. "Language Attrition in French-Speaking Missionaries." Diss., CLICK HERE for online access, 1985. https://scholarsarchive.byu.edu/etd/4914.

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4

Neilson, Reid Larkin Taylor Alma O. "The Japanese missionary journals of Elder Alma O. Taylor, 1901-10 /." Diss., CLICK HERE for online access, 2001. http://contentdm.lib.byu.edu/u?/MTNZ,33764.

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5

Burraston, Bert. "Predicting Missionary Service." Diss., CLICK HERE for online access, 1994. http://patriot.lib.byu.edu/u?/MTAF,15588.

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6

Schilaty, Ben James, and Ben James Schilaty. "Navigating Language Choice as a Mormon Missionary." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/625555.

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This dissertation is comprised of three articles that discuss the linguistic choices made by six Mormon missionaries who had been assigned to work with the Spanish speaking population of southern Arizona. Data was collected through interviews, reflective journals, and participate observations. The first article chronicles the missionaries' feelings about a temporary language use rule that required them to speak Spanish from 9:00 am to 9:00 pm for one week. The missionaries experienced elevated confidence as they increased their Spanish use, but also found it to be tiring. The rule provided sufficient motivation for them to significantly alter their linguistic behavior, but once the week was over they reverted back to mostly speaking English. The second article examines how their behavior changed during that week. The missionaries explained their temporary goal to the Spanish-English bilinguals they worked with who were happy to also alter their language use and accommodate the missionaries' Spanish speaking objective. However, other language learning missionaries outside of the group of six were less accommodating and often continued speaking to the missionaries in the study in English even when spoken to in Spanish. The third article discusses the factors that influence which language missionaries choose to use. They often felt uneasy in initial encounters when speaking to someone who might be a native Spanish speaker. Many of their linguistic choices were made based on phenotype, but they preferred to speak to a new person in whichever language they overheard them speaking. The missionaries also felt that native Spanish speakers rejected their invitations to speak Spanish simply because they were white. While race played a large role in language choice, both the missionaries and their interlocutors were invested in conversing in the language that made the other most comfortable. This paper shows that Spanish language learning missionaries in the United States are eager to improve their linguistic abilities, but often require external motivation and community support to use the target language.
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7

Bradford, Lisa. "A Cluster Analytic Study in Intercultural Communication of Rokeach's Intrumental Values Among LDS Returned Missionaries." CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTAF,15570.

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8

Lelegren, Kelly. ""Real, Live Mormon Women": Understanding the Role of Early Twentieth-Century LDS Lady Missionaries." DigitalCommons@USU, 2009. https://digitalcommons.usu.edu/etd/415.

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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.
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9

Silver, Melinda. "The Effect of The Book of Mormon Diglot Reader: A Study of the Vocabulary Acquisition, Reading Comprehension, and the Reduction of Negative Affective Variables in Missionaries." Diss., CLICK HERE for online access, 1997. http://patriot.lib.byu.edu/u?/MTNZ,22812.

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10

Neilson, Reid Larkin. "The Japanese Missionary Journals of Elder Alma O. Taylor, 1901-10." BYU ScholarsArchive, 2001. https://scholarsarchive.byu.edu/etd/4974.

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On 14 February 1901, the First Presidency of The Church of Jesus Christ of Latter-day Saints announced the opening of the Japan Mission and the selection of Elder Heber J. Grant as its first president. The idea of sending Mormon missionaries to Japan had earlier been entertained by President Brigham Young and several other church leaders and lay members. Until 1854, Japan was closed to western nations and their religious influences. Finally, Commodore Perry forced the Japanese to open their borders and minds to the economic and political entreaties of the United States. In time, other western nations and their Christian theology were admitted into Japan. Aware of their technological inferiority when compared to the West, the Japanese government set out to westernize their nation. During the second half of the nineteenth century, Mormons and the Japanese made a series of positive contacts. On two occasions, plans were made at the highest church levels to send missionaries to Japan. Both ended in failure. Finally, in 1901, the Church again committed its resources and one of its finest leaders, Elder Grant, to open the Japan Mission. After accepting his own calling, Elder Grant began the selection process of his own companions. He chose Horace S. Ensign, Louis A. Kelsch, and a young man from his home ward, Alma O. Taylor. Eighteen-year-old Alma was raised with the best Mormonism had to offer. His parents blessed him with education and position. He was also blessed with a sharp mind and a determined soul. Alma served in Japan for over eight and a half years. During this time he kept detailed journal entries of his experiences and impressions. The body of this thesis is devoted to making his writings available to other scholars and church members interested in the foundational events of the Church in Japan.
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11

McLaughlin, Nancy C. "Dating Behavior of Latter-Day Saint Male Returned Missionaries: A Process of Managing Desires." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTGM,33251.

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12

Nelson, Amy. "Cross-Cultural Conversion Narratives: An American Missionary in Taichung, Taiwan." Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTNZ,2354.

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13

Wing, Eric Lyon. "Personal Scripture Study of Prospective Missionaries." Diss., CLICK HERE for online access, 2006. http://contentdm.lib.byu.edu/ETD/image/etd1483.pdf.

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14

Bateman, Blair E. "The Development and Validation of the Missionary Language Performance Test." Diss., CLICK HERE for online access, 1995. http://patriot.lib.byu.edu/u?/MTAF,15543.

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15

Olsen, Stephanie Wallace. "Implementing a Context-Based Teaching Curriculum for French Learners at the MTC." CLICK HERE for online access, 2000. http://contentdm.lib.byu.edu/u?/MTNZ,33128.

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16

Kohler, D. Brian. "Learning to Learn: the Training of Missionaries in Language Learning Strategies at the Missionary Training Center." Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTGM,19192.

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17

Bichon, Laura Millet. "The Effects of Use of A Metacognitive Strategy on the Language Anxiety of Missionaries at the Missionary Training Center." Diss., CLICK HERE for online access, 2000. http://contentdm.lib.byu.edu/u?/MTAF,35122.

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18

Skousen, Christina A. "Toiling among the Seed of Israel: A Comparison of Puritan and Mormon Missions to the Indians." BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/350.

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Substantial comparative analyses of Puritanism and Mormonism are lacking in historical scholarship, despite noted similarities between the two religions. This study helps to fill that void by comparing the Puritan and Mormon proselytization efforts among the Indians that occurred at the respective sites of Massachusetts Bay Colony and the Southern Indian Mission. In my examination of the missionization attempts that took place at these two locations, I analyze a common motive and method of the two denominations for attempting to Christianize the Indians. The Puritan and Mormon missionaries proselytizing in Massachusetts Bay Colony and the Southern Indian Mission shared an identical motive for seeking to convert the Indians to Christianity. The missionaries' conviction that the regional natives were descendants of the House of Israel prompted them to proselytize among the Indians, as they understood that the conversion of the House of Israel constituted one of the important events to precede the prophesied return of Christ to the earth. The Puritans and Mormons engaged in and overseeing the missionary endeavors of the two locales under study likewise shared several parallel conversion methods. One such method consisted of utilizing one of the largest resources available to the two religions: their constituents. The Puritans and Mormons each implemented the association and example of their missionaries and congregational members as a primary method of conversion. Moreover, they applied that technique in a corresponding manner.
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19

Grover, Stephen David. "Journey to the East essays /." Ohio : Ohio University, 2009. http://www.ohiolink.edu/etd/view.cgi?ohiou1243969955.

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20

Shute, Jonathan W. "Cultural Adjustment Factors of Senior Missionaries on Assignment in the South Pacific for The Church of Jesus Christ of Latter-Day Saints." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTNZ,22810.

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21

Montoya, Jared A. "Measuring Prejudiced Attitudes Toward Mexicans in Latter-Day Saint Missionaries During Missionary Service in the American Southwest." BYU ScholarsArchive, 2004. https://scholarsarchive.byu.edu/etd/4953.

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The purpose of this study was to investigate the foundations of prejudiced attitudes toward Mexicans held by White Americans and to investigate a means of reducing it, paying specific attention to prejudice found within a subpopulation of White Americans. The origins of American prejudice toward Mexicans are outlined using both historical and psychological explanations. An understanding of these origins leads to the notion that increased favorable contact is the best method for reducing prejudice. A field study focusing on prejudice toward Mexicans among ecclesiastical volunteers demonstrated that missionary service can be considered a means of favorable contact. Eighty-one White American Latter-day Saints were measured on their levels of prejudice toward Mexicans and the amount of favorable contact with Mexicans before and during their service assignments in the American Southwest. Results indicated that individuals reported significantly more favorable contact after six months of service and significantly less prejudice. There were no significant differences in the amount of favorable contact or levels of prejudice between individuals who were assigned to Spanish-speaking or English-speaking service assignments.
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22

Arrington, James N. "The Journey Home: A Root-metaphor Analysis of the 1840 Mormon Manchester Hymn Book." BYU ScholarsArchive, 2006. https://scholarsarchive.byu.edu/etd/412.

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In 1840, apostle missionaries for the Church of Jesus Christ of Latter-day Saints compiled, printed, and began distributing a hymnbook that eventually would become the basis for all subsequent LDS hymnbooks published in English in the nineteenth and twentieth centuries. This thesis, as a contribution to the literature of communication, book history, and hymnology, as well as the intellectual and cultural history of the early years of the LDS Church, focuses on analyzing the poetry of the 1840 Mormon Manchester hymnbook. Using qualitative root-metaphor analysis, the author identified and analyzed expressions, supporting an emergent journey root-metaphor. He then divided the expressions into eight categories, each describing important and distinct aspects of the Journey. These categories include the following: 1) the travelers, 2) the activities on the journey, 3) the way, 4) the destination, 5) the guide, 6) the invitation to come, 7) the motivations, and 8) the lost wanderers. This thesis is based on the assumption that cultures and religions can be understood through the stories they tell. The story of the journey as told through the poetry of the 1840 Manchester hymnbook illuminates one aspect of the religious experience of early members of the Church of Jesus Christ of Latter-day Saints. Taken together, the eight aspects of the journey root-metaphor identified in this thesis tell a story about LDS members as travelers on a journey home, who walk on a straight and narrow path, away from a dark and fallen world, through snares, darkness, and other dangers, toward a glorious destination where rest, joy, and other rewards await them. Ultimately the travelers must rise above this world and follow Christ to a place where they may live with God to serve and praise him ever more.
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23

Pali, Nathan D. "The Church of Jesus Christ of Latter-day Saints Enters Albania, 1992-1999." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2660.pdf.

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24

Long, Genevieve J. "Laboring in the desert : the letters and diaries of Narcissa Prentiss Whitman and Ida Hunt Udall /." view abstract or download file of text, 2002. http://wwwlib.umi.com/cr/uoregon/fullcit?p3072596.

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Thesis (Ph. D.)--University of Oregon, 2002.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 321-336). Also available for download via the World Wide Web; free to University of Oregon users.
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25

Peterson, Barbara Jean Bivins. "How grammar instruction can benefit students in the second language classroom." CSUSB ScholarWorks, 2004. https://scholarworks.lib.csusb.edu/etd-project/2640.

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The purpose of this paper is to examine the role that grammar has played in second language teaching methods throughout history and to question whether explicit grammar study has a place in the second language classroom today.
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26

Paul, Charles Randall. "Converting the saints : an investigation of religious conflict using a study of Protestant missionary methods in an early 20th century engagement with Mormonism /." 2000. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9965135.

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27

Nelson, David Conley 1953. "The Mormons in Nazi Germany: History and Memory." Thesis, 2012. http://hdl.handle.net/1969.1/148154.

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This dissertation studies a small American religious group that survived unscathed during the Third Reich. Some fifteen thousand members of the Church of Jesus Christ of Latter-day Saints, the Mormons, lived under National Socialism. Unlike persecuted Jews and Jehovah's Witnesses, and other small American-based sects that suffered severe restrictions, the Mormons worshiped freely under Hitler's regime. They survived by stressing congruence between church doctrine and Nazi dogma. Mormons emphasized their interest in genealogical research and sports, sent their husbands into the Wehrmacht and their sons into the Hitler Youth, and prayed for a Nazi victory in wartime. Mormon leaders purged all Jewish references from hymnals, lesson plans and liturgical practices, and shunned their few Jewish converts. They resurrected a doctrinal edict that required deference to civil authority, which the Mormons had not always obeyed. Some Mormons imagined fanciful connections with Nazism, to the point that a few believed Hitler admired their church, copied its welfare program, and organized the Nazi party along Mormon lines. This dissertation builds upon Christine Elizabeth King's theory of a common Weltanschauung between Mormons and Nazis, and Steven Carter's description of the Mormons' "accommodation" with National Socialism. Instead of a passive approach, however, the Mormons pursued aggressive and shameless "ingratiation" with the Nazi state. This work also examines memory. Mormons later tried to forget their pandering to the Nazis, especially when large numbers of Germans immigrated to Utah in the post-war period. When the story of a martyred Mormon resister, Helmuth Hubener, emerged in the 1970s, church officials interfered with the research of scholars at Brigham Young University. They feared that Hubener's example would incite Mormon youth to rebel against dictators abroad, hurt the church's relations with communist East Germany, and would offend recent German Mormon immigrants in Utah. A few Mormons shunned and harassed Hubener's surviving coconspirators. In recent years, Hubener?excommunicated for rebellion against the Nazis but later restored to full church membership?has been rehabilitated as a recognized hero of Mormonism. A new collective memory has been forged, one of wartime courage and suffering, while the inconvenient past is being conveniently discarded.
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