Happy Belated Birthday Relief Society!

Several years ago I found these quotes on my friend, Jan Tolman's blog (at least I think I think I found them all there). It used to be LDS Women of God, but now it's Relief Society Women. These are some of my favorites from the organization of the first Relief Society.

I Learned It in Relief Society

Partly from a Facebook post from the other day:

I lay awake early this morning pondering where I learned many of the things that are becoming most useful during this crazy time (the pandemic and the Utah earthquakes, for future reference).

Haircutting: at Relief Society
Gardening: Dick Dresher at Relief Society
Bread making: Sister Spencer and Jane Merrill at Relief Society and Iris Hunt
Food storage and emergency preparedness, at Relief Society and work in the Welfare Department for The Church of Jesus Christ of Later-day Saints

(But what about sewing (one of my hobbies), you ask?: Mom, school, private lessons, Liz Clark, personal learning, but I probably could have learned some of that at Relief Society, too.)

I'm glad Tiffany Litster inspired me to make Relief Society my social outing.

And didn't I learn these things at home? Well, I watched my mom do them, but you know how stubborn kids are... It took some maturing to actually take them to heart.

***

Tomorrow I will try to post some of my favorite quotes from the founding of the Relief Society, but while I was listening to Saints the other day, I ran across this one from Eliza R. Snow:

"The society should be like a mother with her child. . . ." I feel so glad that I've had Relief Society to teach me skills that, at times, are invaluable, and I know it has made a world of difference to many more women, too.

Little Gems in the Original Woman's Exponent

Oh you guys, I have so much to write about and too little time. I'd like to expound on this, but for now will just leave some primary sources for later use.

When Joseph Smith originally organized the Relief Society, he said "that he would ordain them to preside over the Society..." (note: not to a priesthood office) but there's strong evidence that he used that word for lack of a better term. If you go to the Women's Exponent from September 1, 1880 vol. 9 no. 7 (I think page 53-54; it's in the Relief Society Reports section, just search for "reports"), it states:

"President Taylor having arrived and being invited to address the sisters … I understand that one of the objects of this meeting is the ordination of officers of the Relief Society who Were elected at our Conference held on Saturday June 19, 1880 at the Salt Lake Assembly Hall.

"On the occasion of the organization of the Relief Society by the Prophet Joseph Smith at Nauvoo, I was present. Sister Emma Smith was elected president and sisters Elizabeth Ann Whitney and Sarah M. Cleveland her Counselors. The Prophet Joseph then said that Sister Emma was named in the revelation recorded in the Book of Doctrine and Covenants concerning the Elect Lady and furthermore that she had been ordained to expound the Scriptures. By my request my Secretary Elder L. John Nuttall read to you relative to this meeting from the “Book of the Law of the Lord” at your Conference held June 19th, ult., which explained what was then done.

"The ordination then given did not mean the conferring of the Priesthood upon those sisters yet the sisters hold a portion of thq Priesthood in connection with their husbands. (Sisters Eliza R. Snow and Bathsheba W. Smith, stated that they so understood it in Nauvoo and have looked upon it always in that light.)

"As I stated, at that meeting, that I was called upon by the Prophet Joseph and I did then ordain Sisters Whitney and Cleveland, and blessed Sister Emma and set her apart. I could not ordain these sisters to anything more or to greater powers than had been conferred upon Sister Emma who had previously been ordained to expound the Scriptures, and that Joseph said at that time, that being an elect lady had its significance, and that the revelation was then fulfilled in Sister Emma being thus elected to preside of the Relief Society."

***

After reading that interesting part, I learned about how Emma actually felt about polygamy and later why the RS was discontinued for a time. These are always things I've wondered, but didn't have a primary source! Well, here they are! Right in The Woman's Exponent.  Perhaps in a few years I can go read all the old issues. Maybe.

"However after this organization at Nauvoo, much disturbance arose among the sisters. I do not wish to be personal especially as Sister Emma is now dead, but think that some of those circumstances should be known. Sister Emma got severely tried in her mind about the doctrine of Plural Marriage and she made use of the position she held to try to pervert the minds of the sisters in relation to that doctrine. She tried to influence my first wife and to make her believe that the revelation was not correct. Sister Taylor was very much troubled thereat and asked me what it meant. Soon after, the prophet Joseph was in my house and I spoke to him in my wife's presence, in relation to what sister Emma had said, and Joseph replied, "Sister Emma would dethrone Jehovah to accomplish her purpose if she could." Some of you sisters are acquainted with what I refer to and of the prejudice that then existed.

"After the death of the Prophet Joseph, in consequence of the confusion then introduced, President B. Young thought it best to defer the operations of this organization---and the labors of the Society ceased, until he organized the sisters again here in this City.

"Those influences then introduced and then operating were not right, for the sisters in the various organization since have accomplished much good and should not be deprived of their rights and privileges because others have done wrong."

***

For more on the organization of the RS check out this Des News article by Eliza R. Snow.

The Beginning of Better Days: March 17, 1842

I know I still haven't blogged about the Sheri Dew section of The Beginning of Better Days, but I'm really excited about the March 17, 1842 section!  I was able to read a good chunk of it while waiting for my daughters at their singing class.  It filled in so many of the holes that I've wondered about with the organization of the Relief Society.  I'll just jot down some of my notes here so you can get a feel for what's in the chapter:

• What is the 1844 definition of "provoke"?  Could it be assist?  Why would the sisters "provoke the brethren to good works in looking for the wants of the poor. . ." does it really mean help or assist? (89)
• The sisters were to search after "objects of charity." This reminded me of the modern practices of the LDS Church to seek out the poor and needy (89).
• They also were to correct the morals and strengthen the virtues of the female community and "save the Elders the trouble of rebuking" so they could spend their time in their public teaching (89).  I wonder what they were to rebuke?  Gossip?  Because teaching is not mentioned here for the sisters, I wondered if they were not to teach, but only the brothers?  On page 91, however, Emma is told to "expound the scriptures to all; and to teach the female part of the community. . . . "
• The sisters were to elect a presiding officer who would choose two counselors (89-90).  This differs in the current selection of a Relief Society president as she is chosen by the bishop, not the sisters (90).  I know some priesthood positions back then were also elected, but I can't remember how common that was.  I should look that up.  Could you imagine really voting in your bishop or RS president?  Page 91 also mentions that Emma "was called an Elect lady" because she was "elected to preside. . . ."
• Joseph said he would "ordain [the women] to preside over the Society."  Now in some commentary this has caused confusion because he's using priesthood words which would make some think that he may be giving the women the priesthood.  In the context of the chapter though, I think he uses the priesthood words merely to describe this similar female organization. This clarifies in my head the meaning of the term "organized after the pattern of the priesthood": the Relief Society was organized structurally like the organization of the priesthood with a president and two counselors.  Additionally he says, if the sisters want any officers, they should "be appointed and set apart, as Deacons, Teachers, &c. are among us" (90).
• I also found it interesting that what the Relief Society presidency decided was "considered law."  I wonder what specific decisions were in their domain? (90)
• The minutes would become their "Constitution and law" (90).
• It sounds to me like the RS Presidency could be in office as long as they were in "good behavior" just "like the first Presidency." Fascinating.  I wonder what would constitute bad behavior! (90)
• The notes state that "Mrs. Smith proceed to choose her Counsellors, that they maybe ordain'd to preside. . ."  Again, I'm thinking Joseph's using priesthood words to describe what is to happen in the RS, not that he's going to give them the priesthood; the RS is just going to be run the same way (91).
• I love how they used the word "Presidentess" back in that day.  I think we should pick it up again, well, at least once we can consistently say it without tripping up our tongues! (91)
• On page 92, we start hearing about the formality expected in the RS meetings.  One funny thing is that "When one has the floor [she can occupy it for] as long as she pleases."  Also, the President should be addressed as "Mrs. Chairman or President and not Mr. Chairman. . . ." There must have been some question as to whether the women should be called Mr. as an official title?
• I also love on 92 that the sisters were "not [to] injure the character of any one. . . ." Also, "keep all your doings within your own bosoms, and hold all characters sacred." We can probably all take that advice.
• Page 93 goes into choosing the name of the Relief Society/Benevolent Society.  I thought it was funny that they were worried "relief" could connotate "to relieve criminals from punishment. . . to relieve a murderer, which would not be a benevolent act."
• Emma didn't like the popularity of the word benevolent because other institutions with benevolent in the name were corrupt.
• Eliza R. Snow objected to the word Relief because "the idea associated with it is that of some great calamity" rather than "meeting the common occurrences."  Little did she know the huge part the RS would eventually play in helping people during calamities.  And of course, today, the RS is quite a steward of the "common occurrences" more than anything.
• When Emma said "we are going to do something extraordinary" her example was "when a boat is stuck on the rapids with a multitude of Mormons on board we shall consider that a loud call for relief. . . " (95-96).
• When Joseph gave his money to the RS that day, he said, "I shall have to concede the point, all I shall have to give to the poor, I shall give to this Society."  From that statement, it makes me think that he was basically turning the temporal care of people over to the RS, much like the Presiding Bishopric has the duty today (96).
• As it's official name was, The Female Relief Society of Nauvoo, I wonder when "The Female" part was officially omitted? (96)
• Lastly, Joseph declared the RS organized and stated ". . .all who shall hereafter be admitted into this Society must be free from censure and receiv'd by vote."  What exactly did censure mean back then? It's also interesting that new members had to be voted in.  I wonder how long that practice lasted (97).

I loved this section!  Like I said at the beginning, it filled in a lot of the holes about the beginning of the RS that I'd wanted to understand.