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The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women's History
This collection of original documents explores the fascinating and largely unknown history of the Relief Society in the nineteenth century. The story begins with the founding of the Nauvoo Female Relief Society, and the complete and unabridged minutes of that organization are reproduced in this book for the first time in print. The large majority of the volume covers the lesser-known period after the Relief Society was reestablished in territorial Utah and began to spread to areas as remote as Hawaii and England. Not only did Relief Society women care for their families and the poor, they manufactured and sold goods, went to medical school, gave healing blessings and set apart Relief Society officers, stored grain, built assembly halls, fought for women's suffrage, founded a hospital, defended the practice of plural marriage, and started the Primary and Young Women organizations. Prominent in the documents are the towering figures of Mormon women's history from this period, including Emma Smith, Eliza R. Snow, Emmeline B. Wells, Zina D. H. Young, and many others.
767 pages, Hardcover
First published February 19, 2016
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July 4, 2016
This is the first publication from The Church Historian’s Press other than the Joseph Smith Papers. It is a collection of documents brought together for the first time that cover the first fifty years of the Relief Society, starting in Nauvoo, restarting in Utah, and then spreading throughout LDS settlements as far away as Canada. The book format and production procedures (transcription, verification, etc.) are very similar to how the Joseph Smith Papers are being done, and at least some of the staff (including editor Matthew J. Grow) are involved in both. And as with the JSP project, much of the book is available for free online. It is accessible at https://www.churchhistorianspress.org...
The book contains a general table of contents, then a Detailed Contents listing each document, followed by a list of illustrations, a general introduction, and a description of the editorial method. The main section is split into four parts, covering the time periods of 1830 and 1942 to 1845, then 1854 to 1866, 1867 to 1879, and finally 1880 to 1892. The end matter contains reference material including lists of the different Relief Society, Young Ladies’ Mutual Improvement Association, and Primary Association presidencies from 1842 to 1892, a biographical directory, works cited, acknowledgments, and then a pretty thorough index spanning 50 pages.
The main feature of this book is the Nauvoo Relief Society Minute Book, which was kept by Eliza R. Snow and then brought to Utah by her, where it was used in getting the Relief Society going again. This is the first time it has appeared in print, although it was included in the Selected Collections DVD set published in 2002, and more recently has been included in the online documents for the JSP project. Among other things, it has the only sermons given by Joseph Smith to the women of the church.
In one of these sermons, on April 28, 1842, Joseph Smith addressed speaking in tongues and administering to the sick:
“…Prest. Smith continued the subject by adverting to the commission given to the ancient apostles ‘Go ye into all the world” &c.— no matter who believeth; these signs, such as healing the sick, casting out devils &c. should follow all that believe whether male or female. He ask’d the Society if they could not see by this sweeping stroke, that wherein they are ordaind, it is the privilege of those set apart to administer in that authority which is confer’d on them—and if the sisters should have faith to heal the sick, let all hold their tongues, and let every thing roll on.
“…Respecting the female laying on hands, he further remark’d, there could be no devil in it if God gave his sanction by healing— that there could be no more sin in any female laying hands on the sick than in wetting the face with water— that it is no sin for any body to do it that has faith, or if the sick has faith to be heal’d by the administration.”
“…If any have a matter to reveal, let it be in your own tongue. Do not indulge too much in the gift of tongues, or the devil will take advantage of the innocent. You may speak in tongues for your comfort but I lay this down for a rule that if any thing is [p. [40]] is taught by the gift of tongues, it is not to be received for doctrine.
“Prest. S. then offered instruction respecting the propriety of females administering to the sick by the laying on of hands— said it was according to revelation &c. said he never was plac’d in similar circumstances, and never had given the same instruction.”
The introduction explains that many of the converts came from evangelical congregations where speaking in tongues and faith healing by women were practiced. Joseph Smith’s sermon was prompted by their initial disagreement about whether they should engage in these practices. Healing blessings were performed by both women and men, in the name of Jesus Christ. It wasn’t until later that men began invoking the priesthood. Eliza R. Snow stated that “Women can administer in the name of Jesus but not by virtue of the Priesthood the promise which Jesus made was to all not to either sex.” Healing by women stopped by the 1940s as church leaders clarified that the appropriate method is for men ordained to the priesthood to give blessings, as James 5:14 says to “call for the elders of the church.” (page xxv)
There is an interesting debate between the women and the men in the first Relief Society meeting about what to call it. “Counsellor Cleveland” and “Counsellor Whitney” suggested the name “The Nauvoo Female Relief Society.” Elder Taylor thought “The Nauvoo Female Benevolent Society” would be more appropriate, which “Prest. Smith” (Emma) objected to. Joseph Smith then talked about the difference between “relief” and “benevolent,” and how “relief” could have a negative connotation. The women then pointed out that there were other societies in the world that used the word “benevolent,” but were corrupt. They preferred not to follow the world, but that “as daughters of Zion, we should set an example for all the world.” It was eventually agreed that “relief” was the right word, and then Eliza Snow suggested that it actually should be called “The Female Relief Society of Nauvoo,” which everyone then agreed to. (pages 34-45)
The Nauvoo Relief Society only allowed members that had been vetted. They also checked up on rumors slandering Joseph Smith and other leaders with charges of immorality. Since polygamy was being taught and practiced secretly, there was much confusion among those that had not been taught about it. The women guarded their reputations and W. W. Phelps drew up a document for them called “The Voice of Innocence from Nauvoo” which gave them “a means for responding to insulting rumors and…allegations” (page 152.) This document may have actually made things worse for Joseph Smith who said he “never had any fuss with these men until that Female Relief Society brought out the paper against adulterers and adulteresses” (page 153.)
The book includes a couple of poems by Eliza Snow. One of which is in our current hymnbook as “O My Father.” The original name was “My Father in Heaven.” Another poem, “The Female Relief Society of Nauvoo – What is it?” explains her feelings about the organization:
It is an Institution form’d to bless
The poor, the widow, and the fatherless—
To clothe the naked and the hungry feed,
And in the holy paths of virtue, lead.
To seek out sorrow, grief and mute despair,
And light the lamp of hope eternal there—
To try the strength of consolation’s art
By breathing comfort to the mourning heart.
To chase the clouds that shade the aspect, where
Distress presides; and wake up pleasures there—
With open heart extend the friendly hand
To hail the stranger, from a distant land.
To stamp a vetoing impress on each move
That Virtue’s present dictates disapprove—
To put the tattler’s coinage, scandal, down,
And make corruption feel its with’ring frown.
To give instruction, where instruction’s voice
Will guide the feet and make the heart rejoice—
To turn the wayward from their recklessness,
And lead them in the ways of happiness.
It is an Order, fitted and design’d
To meet the wants of body, and of mind—
To seek the wretched, in their long abode—
Supply their wants, and raise their hearts to God.
(page 135)
After the death of Joseph Smith, the Relief Society was disbanded for some time. Brigham Young went as far as to say it “relieved us of Joseph and Hyrum” (page 171). But it was eventually started up again in Utah, initially as a way to provide aid to the Indians. It then was organized on a ward level for the first time.
Most of the remainder of the book consists of minutes from various wards, reminiscences from journals, letters, and discourses given on various topics. It also includes excerpts from the “‘Mormon’ Women’s Protest” and “Minutes of ‘Great Indignation Meeting’” which defended polygamy and protested against actions being taken by the federal government.
I was pleased to find references to some of my ancestors. One was a document from the San Juan Stake, which was made up of people who had gone through the “hole in the rock” near Bluff, Utah. Another was Margaret Curtis Shipp Roberts, who was first married as a plural wife, divorced, then eventually became a plural wife of B. H. Roberts. She practiced medicine in Salt Lake City and helped create Relief Society nursing classes and a school.
This book is a very large collection of documents that many people would find interesting, whether their interests are church history in general, the history of women in the church, or the Relief Society. And if you collect books from the Joseph Smith Papers project, it fits right in with them and is a must have.
The book contains a general table of contents, then a Detailed Contents listing each document, followed by a list of illustrations, a general introduction, and a description of the editorial method. The main section is split into four parts, covering the time periods of 1830 and 1942 to 1845, then 1854 to 1866, 1867 to 1879, and finally 1880 to 1892. The end matter contains reference material including lists of the different Relief Society, Young Ladies’ Mutual Improvement Association, and Primary Association presidencies from 1842 to 1892, a biographical directory, works cited, acknowledgments, and then a pretty thorough index spanning 50 pages.
The main feature of this book is the Nauvoo Relief Society Minute Book, which was kept by Eliza R. Snow and then brought to Utah by her, where it was used in getting the Relief Society going again. This is the first time it has appeared in print, although it was included in the Selected Collections DVD set published in 2002, and more recently has been included in the online documents for the JSP project. Among other things, it has the only sermons given by Joseph Smith to the women of the church.
In one of these sermons, on April 28, 1842, Joseph Smith addressed speaking in tongues and administering to the sick:
“…Prest. Smith continued the subject by adverting to the commission given to the ancient apostles ‘Go ye into all the world” &c.— no matter who believeth; these signs, such as healing the sick, casting out devils &c. should follow all that believe whether male or female. He ask’d the Society if they could not see by this sweeping stroke, that wherein they are ordaind, it is the privilege of those set apart to administer in that authority which is confer’d on them—and if the sisters should have faith to heal the sick, let all hold their tongues, and let every thing roll on.
“…Respecting the female laying on hands, he further remark’d, there could be no devil in it if God gave his sanction by healing— that there could be no more sin in any female laying hands on the sick than in wetting the face with water— that it is no sin for any body to do it that has faith, or if the sick has faith to be heal’d by the administration.”
“…If any have a matter to reveal, let it be in your own tongue. Do not indulge too much in the gift of tongues, or the devil will take advantage of the innocent. You may speak in tongues for your comfort but I lay this down for a rule that if any thing is [p. [40]] is taught by the gift of tongues, it is not to be received for doctrine.
“Prest. S. then offered instruction respecting the propriety of females administering to the sick by the laying on of hands— said it was according to revelation &c. said he never was plac’d in similar circumstances, and never had given the same instruction.”
The introduction explains that many of the converts came from evangelical congregations where speaking in tongues and faith healing by women were practiced. Joseph Smith’s sermon was prompted by their initial disagreement about whether they should engage in these practices. Healing blessings were performed by both women and men, in the name of Jesus Christ. It wasn’t until later that men began invoking the priesthood. Eliza R. Snow stated that “Women can administer in the name of Jesus but not by virtue of the Priesthood the promise which Jesus made was to all not to either sex.” Healing by women stopped by the 1940s as church leaders clarified that the appropriate method is for men ordained to the priesthood to give blessings, as James 5:14 says to “call for the elders of the church.” (page xxv)
There is an interesting debate between the women and the men in the first Relief Society meeting about what to call it. “Counsellor Cleveland” and “Counsellor Whitney” suggested the name “The Nauvoo Female Relief Society.” Elder Taylor thought “The Nauvoo Female Benevolent Society” would be more appropriate, which “Prest. Smith” (Emma) objected to. Joseph Smith then talked about the difference between “relief” and “benevolent,” and how “relief” could have a negative connotation. The women then pointed out that there were other societies in the world that used the word “benevolent,” but were corrupt. They preferred not to follow the world, but that “as daughters of Zion, we should set an example for all the world.” It was eventually agreed that “relief” was the right word, and then Eliza Snow suggested that it actually should be called “The Female Relief Society of Nauvoo,” which everyone then agreed to. (pages 34-45)
The Nauvoo Relief Society only allowed members that had been vetted. They also checked up on rumors slandering Joseph Smith and other leaders with charges of immorality. Since polygamy was being taught and practiced secretly, there was much confusion among those that had not been taught about it. The women guarded their reputations and W. W. Phelps drew up a document for them called “The Voice of Innocence from Nauvoo” which gave them “a means for responding to insulting rumors and…allegations” (page 152.) This document may have actually made things worse for Joseph Smith who said he “never had any fuss with these men until that Female Relief Society brought out the paper against adulterers and adulteresses” (page 153.)
The book includes a couple of poems by Eliza Snow. One of which is in our current hymnbook as “O My Father.” The original name was “My Father in Heaven.” Another poem, “The Female Relief Society of Nauvoo – What is it?” explains her feelings about the organization:
It is an Institution form’d to bless
The poor, the widow, and the fatherless—
To clothe the naked and the hungry feed,
And in the holy paths of virtue, lead.
To seek out sorrow, grief and mute despair,
And light the lamp of hope eternal there—
To try the strength of consolation’s art
By breathing comfort to the mourning heart.
To chase the clouds that shade the aspect, where
Distress presides; and wake up pleasures there—
With open heart extend the friendly hand
To hail the stranger, from a distant land.
To stamp a vetoing impress on each move
That Virtue’s present dictates disapprove—
To put the tattler’s coinage, scandal, down,
And make corruption feel its with’ring frown.
To give instruction, where instruction’s voice
Will guide the feet and make the heart rejoice—
To turn the wayward from their recklessness,
And lead them in the ways of happiness.
It is an Order, fitted and design’d
To meet the wants of body, and of mind—
To seek the wretched, in their long abode—
Supply their wants, and raise their hearts to God.
(page 135)
After the death of Joseph Smith, the Relief Society was disbanded for some time. Brigham Young went as far as to say it “relieved us of Joseph and Hyrum” (page 171). But it was eventually started up again in Utah, initially as a way to provide aid to the Indians. It then was organized on a ward level for the first time.
Most of the remainder of the book consists of minutes from various wards, reminiscences from journals, letters, and discourses given on various topics. It also includes excerpts from the “‘Mormon’ Women’s Protest” and “Minutes of ‘Great Indignation Meeting’” which defended polygamy and protested against actions being taken by the federal government.
I was pleased to find references to some of my ancestors. One was a document from the San Juan Stake, which was made up of people who had gone through the “hole in the rock” near Bluff, Utah. Another was Margaret Curtis Shipp Roberts, who was first married as a plural wife, divorced, then eventually became a plural wife of B. H. Roberts. She practiced medicine in Salt Lake City and helped create Relief Society nursing classes and a school.
This book is a very large collection of documents that many people would find interesting, whether their interests are church history in general, the history of women in the church, or the Relief Society. And if you collect books from the Joseph Smith Papers project, it fits right in with them and is a must have.
Read
September 28, 2025This got me through a ton of boring church meetings LOL but more seriously I'm obsessed with Mormon women's history and this collection is a great highlight reel of those first 50 years! Wish we'd had a bit more about the declaration ending polygamy/their thoughts on it bc I think that's essential but I also knowww that these women didn't publish a ton about it at the time
June 16, 2017
This is a FANTASTIC book! It is so helpful in understanding not only the history of Relief Society, but the history of the Church, especially the early years when so much was new and being learned and organized for the first time. I’m glad to have a better picture of what that was like and who the players were. I’m grateful for their faith and devotion and the unique personalities and talents that helped to establish the organization in the Lord’s time and way, but not without conflict or hardship. The Relief Society is more than a benevolent organization. It was organized and still operates under the direction of priesthood leaders and the authority of God. The sisters had some difficult things to face in the first fifty years – understanding their role, helping the poor, crossing the plains, building a new community, plural marriage. There is mention of sisters working as midwives, saving grain, making silk, building schools, reaching out and caring for those in need. To see the minutes of meetings and donations and conversations is interesting and paints a picture of their lives and circumstances.
Here are a few favorite quotes:
"The minutes, then, were uniquely a women's record (p. xix)."
"The story these records tell is more institutional than personal, more collective than individual. But the public and private often merged in women's lives, so these documents illuminate various aspects of women's experience. The records give insight into the spiritual dimension of their lives, as women sought holiness and cultivated spiritual gifts; their ecclesiastical activities, as they ministered within the church structure through the Relief Society and other organizations; and their political, temporal, and social pursuits, as they sought to build what they viewed as the kingdom of God through actions as diverse as relieving the poor, running cooperative stores, and storing grain (p. xxi)."
"In his addresses to the Female Relief Society of Nauvoo, Joseph Smith emphasized charity and purity. 'Let your hearts expand--let them be enlarged towards others,' he implored. At the same time he exhorted personal contribution. 'All hearts must repent--be pure and God will regard them and bless them.' He entreated society members to become 'separate from all the evils of the world, choice, virtuous and holy (p. xxi).'"
"Eliza R. Snow described the Relief Society as 'an organization that cannot exist without the Priesthood, from the fact that it derives all of its authority and influence from that source (p. xxvii).'"
"Plural marriage is nearly omnipresent in women's records because it forged their extended and overlapping family relationships and because it was central to the way they understood themselves as 'a chosen generation, a royal priesthood, an holy nation, a peculiar people (p. xxx).'"
"The Relief Society may have been a forum for expressing objections to plural marriage, a possibility that likely contributed to the cessation of Relief Society meetings following Joseph Smith's death (p. xxx)."
"John Taylor worked with Eliza R. Snow to call stake-level Relief Society presidencies in other locales and to organize similar stake-level presidencies for the Young Ladies' Mutual Improvement and Primary Associations. These changes reflected church leaders' commitment to regularizing the stake and ward ecclesiastical structure through the church (p. xxxii)."
"Women's offices were not priesthood offices (p. xxxiii)."
"Joseph Smith charged the Relief Society in Nauvoo not only with a spiritual ministry, 'to save souls,' but also with a temporal one, to 'relieve the poor.'.... Records in this volume show the diversity of women's contributions (p. xxxiv)."
"This book is divided into four parts, each with a historical introduction and a group of documents demonstrating the activities of the Relief Society during a particular historical era. Part 1 contains the 1830 revelation to Emma Smith and…documents related to the Relief Society from 1842 to 1845… Part 2 features six documents exploring the tentative reestablishment of Relief Society organizations at a local level in Utah during the 1850s and 1860s. Part 3 contains…documents from 1867, when Brigham Young called for the reorganization of the Relief Society, through the late 1870s. The final section includes…documents from 1880, when Eliza R. Snow was appointed as the first general Relief Society president since Emma Smith, through the fiftieth anniversary of the organization in 1892 (p. xxxvii)."
"The organization of the Relief Society in 1842 gave women their own organization, in some ways analogous to a priesthood quorum, in which they could receive collective doctrinal instruction and have new opportunities for service (p. 5)."
"Women long remembered Joseph Smith teaching that 'the organization of the Church of Christ was never perfect until the women were organized (p. 6).'"
"Though the founding cluster of Mormon women initially intended to establish their organization upon a constitution similar to those of other democratically spirited women's groups, Joseph Smith invited them to be organized 'after the pattern, or order, of the priesthood (p. 6).'"
“While Smith did not teach plural marriage publicly in Relief Society meetings or to the membership at large, in 1841 he began privately introducing the principle of plural marriage to trusted associates (p. 11).”
“Emma, as Joseph Smith’s wife of seventeen years, was the church’s first lady and was much loved by church members, many of whom had been the beneficiaries of her compassion (p. 13).”
“In March 1845, when women may have anticipated beginning another season of Relief Society meetings, Brigham Young, president of the Quorum of the Twelve, announced his decision to ‘stay’ Relief Society proceedings (p. 15).”
“This record of thirty-three meetings of the Female Relief Society of Nauvoo commences with the founding meeting on March 17, 1842 (p. 24).”
“Emma Smith…appointed two counselors, Sarah M. Kingsley Cleveland and Elizabeth Ann Smith Whitney (p. 25).”
“At some point before the Latter-day Saints’ trek to the West from Nauvoo, which began in February 1846, Eliza R. Snow again took possession of the Relief Society minute book. When the Relief Society was reestablished in territorial Utah, Snow often used the minute book in local meetings and as a guide for the organization (p. 26).”
“This Book, was politely presented to the Society by Elder W. [Willard] Richards; on the 17th of March, AD. 1842 [p. 4] (p. 28).”
“Mother Lucy Smith said—this Institution is a good one—we must watch over ourselves—that she came into the church of Jesus Christ of Latter-day Saints, to do good—to get good, and to get into the celestial kingdom. She said we must [p. 18] cherish one another, watch over one another, comfort one another and gain instruction, that we may all sit down in heaven together (p. 40).”
“Mother [Lucy Mack] Smith rose and said…. We come into the church to be sav’d—that we may live in peace and sit down in the kingdom of heaven—If we listen to, and circulate every evil report we shall idly spend the time which should be appropriated to the reading of the Scriptures, the Book of Mormon—we must remember the words of Alma—pray much at morning, noon and night—feed the poor &c.—She said she was old—could not meet with the Society but few times more—and wish’d to leave her testimony that the Book of Mormon is the book of God—that Joseph is a man of God, a prophet of the Lord set apart to lead the people—If we observe his words it will be well with us; if we live righteously on earth, it will be well with us in Eternity—(p. 44).”
“Mrs. [Mercy] Thompson made mention of a lone widow with one child, late from England, without friends, in want of a home.
Mrs. [Sarah] Brown proposed to take her in (p. 45).”
“Pres. E. Smith arose and address’d the meeting by saying….it was necessary to begin at home—to eradicate all evil from our own hearts—and warn those who wish to join, with us, to come calculating to divest themselves of every thing wrong and unite to expose iniquity, to search it out and put it away (p. 47).”
“‘It was the nonsense of the human heart, for a person to be aspiring to other stations than appointed of God—that it was better for individuals to magnify their respective callings, and wait patiently till God shall say to the come up higher (Joseph Smith, p. 54).’”
“‘It is natural for females to have feelings of charity—you are now plac’d in a situation where you can act according to those sympathies which God has planted in your bosoms. If you live up to these principles how great and glorious!—if you live up to your privilege, the angels cannot be restrain’d from being your associates—females, if they are pure and innocent can come into the presence of God (Joseph Smith, p. 57).’”
“‘Nothing is so much calculated to lead people to forsake sin as to take them by the hand and watch over them with tenderness (Joseph Smith, p. 78).’”
“‘Sisters of this Society, shall there be strive among you? I will not have it—you must repent and get the love of God. Away with selfrighteousness. The best measure or principle to bring the poor to repentance is to administer to their wants—the Society is not only to relieve the poor, but to save souls (Joseph Smith, p. 79).’”
“‘I have come here to bless you. The Society has done well—their principles are to practice holiness—God loves you and your prayers in my behalf shall avail much—Let them not cease to ascend to God in my behalf. The enemy will never get weary (Joseph Smith, p. 94).’”
“In consequence of having no room sufficiently commodious for the whole Society, it was recommended by the President that the Society be divided for the purpose of meeting, according to the 4 City Wards, and meet by rotation, one Ward at a time, that all might have equal privileges (p. 102).”
“‘THE FEMALE RELIEF SOCIETY OF NAUVOO. What is it?
It is an Institution form’d to bless
The poor, the widow, and the fatherless—
To clothe the naked and the hungry feed,
And in the holy paths of virtue, lead.
To seek out sorrow, grief and mute despair,
And light the lamp of eternal hope eternal there—
To try the strength of consolation’s art
By breathing comfort to the mourning heart.
To chase the clouds that shade the aspect, where
Distress presides; and wake up pleasures there—
With open heart extend the friendly hand
To hail the stranger, from a distant land.
To stamp a vetoing impress on each move
That Virtue’s present dictates disapprove—
To put the tattler’s coinage, scandal, down,
And make corruption feel its with’ring frown.
To give instruction, where instruction’s voice
Will guide the feet and make the heart rejoice—
To turn the wayward from their recklessness,
And lead them in the ways of happiness.
It is an Order, fitted and design’d
To meet the wants of body, and of mind—
To seek the wretched, in their long abode—
Supply their wants, and raise their hearts to God (E.R. Snow, p. 135).’”
“On August 31 Joseph Smith attended a Relief Society meeting and thanked the women for their petition, commenting, ‘The Female Relief Society has taken the most active part in my welfare—against my enemies—in petitioning to the Governor—These measures were all necessary…If these measures had not been taken, more serious consequences would have resulted (p. 139).”
“At the third meeting of the Female Relief Society of Nauvoo, on March 31, 1842, Joseph Smith expressed concern that the society was growing ‘too fast’…. On June 9, 1842, he suggested a formal process for application (p. 149).”
“In 1843 women in Nauvoo, led by sisters Mercy Fielding Thompson and Mary Fielding Smith, organized a fund-raising effort for the construction of the Nauvoo Temple (p. 163).”
“Tensions between Brigham Young and Emma Smith, Joseph Smith’s widow and president of the Relief Society, likely fueled Young’s concern about Relief Society meetings. Their differences centered on the working out of Joseph Smith’s temporal and spiritual legacy, including the settlement of his estate, succession to church leadership, and the role of plural marriage in the church. In July 1844 William Clayton, Joseph Smith’s clerk, wrote that the intermingling between church property and personal Smith family property made the settlement of the estate a challenge (p. 168).”
“In April 1857 a group of nineteen women assembled ten miles north of Salt Lake City and defined the work they proposed to do ‘under the name of the Female Relief Society of the City Bountiful (p. 177).’”
“A group of seventeen women in Salt Lake City responded to Pratt’s call in February 1854 when they independently organized a ‘Society of females for the purpose of making clothing for Indian women and Children (p. 181).’”
“Documentation exists for some twenty-five ward Relief Societies in the 1850s (p. 183).”
“We did all we could, with the aid of the good brethren and sisters, to comfort the needy as they came in with HandCarts late in the Fall they got their hands and feet badly frosted…. The sisters stripped off their Peticoats stockings and every thing they could spare, right there in the Tabernacle and piled into the wagons to send to the saints in the mountains (p. 217).”
“As the Cedar City Relief Society Minute Book is one of the few surviving Relief Society minute books from the 1850s, these selected minutes are featured to demonstrate some of the operations and concerns of a local society (p. 229).”
“Reestablishing the Relief Society in 1867 marked a significant point of departure for Latter-day Saint women. Not only was their dormant organization resuscitated, but its local operations were standardized and expanded. Connections among wards and between generations and forums for communication developed solidarity and enabled public activism (p. 237).”
“There is really no necessity for any person to suffer in this community for want of the necessaries of life. Our people believe too firmly in the Scripture that ‘he that hath pity upon the poor, lendeth to the Lord (p. 254).’”
“We are here to express our love for each other, and to exhibit to the world our devotion to God our Heavenly Father; and to show our willingness to comply with the requirements of the gospel (p. 317).”
“In the Kingdom of God, women has no interests separate from those of man—all are mutual (p. 323).”
“His kingdom will move steadily forward, until wickedness shall be swept from the earth, and truth, love and righteousness reign triumphantly (p. 326).”
“We feel to unite and cooperate with, and do mutually pledge ourselves that we will uphold and sustain each other in doing good (p. 355).”
“We cannot descend to their standard; we have a high destiny to fill. It is for us to set an example of the highest and most perfect types of womanhood (p. 371).”
“‘Show me the women of a nation, and I will describe the character of that nation (p. 371).’”
“We are here to perform duties, and do our part towards establishing God’s Kingdom (p. 384).”
“‘Sisters, you are eminently constituted for this work. God has given you both the desire and ability to do it; you can enter into the sympathies of others, and you can better appreciate their feelings than we men can, and you are altogether more competent to minister in such affairs…. Sisters, let it be your daily study to make your homes comfortable…a little heaven on earth (John Taylor, p. 411).’”
“‘Union is strength. By unity, our energies, faith and perseverance accomplish much. But it is all by the blessing of God…. I would counsel our young sisters to read the Book of Mormon… We must seek for ourselves to get understanding (Jane Richards, p. 419).’”
“Oct. 17th 1872, Through the counsel of Sister Eliza R. Snow, and by approval of President Brigham Young, the word Female was dropped from the name of the Society (p. 422).”
“We feel truly thankful that through the blessing of our Heavenly Father, we, His handmaidens are called to be co-laborers with our brethren in building up the kingdom of God upon the earth, in assisting to build Temples, wherein we can receive blessings for time and eternity (p. 426).”
“When John Taylor installed Eliza R. Snow as general Relief Society president in June 1880, it marked the first time a general Relief Society presidency had governed since the Nauvoo period (p. 437).”
“While Brigham Young had expressed high expectations for women’s individual development and progress and had provided numerous opportunities for initiative and leadership in the projects he assigned to the Relief Society, John Taylor defined and systematized those projects…. Nevertheless some aspects of women’s authority remained ambiguous (p. 438).”
“Church president Wilford Woodruff, after months of deliberation, announced that he had received divine assurance that he should submit to the law of the land. In September 1890 he issued a manifesto suspending further plural marriages…. Against this tumultuous backdrop, the Relief Society provided stability and a focus for church service and commitment that helped women endure the personal calumny, the fragmentation of their families, and the uncertainties that marked the decade (p. 443).”
“‘Should members of the Relief Society go to the Bishops for counsel?’ The Relief Society is designed to be a self-governing organization: to relieve the Bishops as well as to relieve the poor, to deal with its members, correct abuses, etc. If difficulties arise between members of a branch which they cannot settle between the members themselves, aided by the teachers, instead of troubling the Bishop, the matter should be referred
“‘Many of the saints seemed stunned and confused and hardly knew how to vote, feeling that if they endorsed it they would be voting against one of the most sacred and important principles of their religion, and yet, as it had been promulgated by the prophet, seer and revelator and he earthly mouthpiece of the Almighty, they felt it must be proper for some reason or other. There were no opposition votes, but many of the saints refrained from voting either way (Joseph H. Dean about the Manifesto, p. 571).’”
“‘What does this woman’s Jubilee signify? not only fifty years ago this organization was founded by a Prophet of God, but that woman is becoming emancipated from error and superstition and darkness. That light has come into the world, and the Gospel has made her free, that the key of knowledge has been turned, and she has drank inspiration at the divine fountain (Emmeline Wells).’ Fifty years after its inception, the Relief Society continued to gain meaning and strength from its Nauvoo roots (p. 591).”
“Pres. Joseph Smith laid down a five dollar gold-piece to commence a Relief Society fund and said, ‘What I do hereafter for charity, I do through this society (p. 599).’”
“The members of the Society must act in concert, or nothing can be accomplished. To move according to the ancient Priesthood this must be a select Society, separate from the evils of the world (p. 599).”
“The Society is to get instruction through the order which God has established, through the medium of those appointed to lead, and I know turn the key to you in the name of God, and this Society shall rejoice and knowledge and intelligence shall flow down from this time, this is the beginning of better days for you (p. 601).”
“When the Saints left Nauvoo and during their journeyings, the Relief Society meetings were necessarily discontinued, though the sisters never lost sight of the institution, nor the promises made to them by Pres. Joseph Smith, but continued their benevolent work wherever and whenever an opportunity presented itself; they were always ready with willing hands and tender sympathies to perform deeds of love and charity, and may were in need of such kindly acts for those were the days of toil, and of suffering, of scarcity and of hardship (p. 606).”
Here are a few favorite quotes:
"The minutes, then, were uniquely a women's record (p. xix)."
"The story these records tell is more institutional than personal, more collective than individual. But the public and private often merged in women's lives, so these documents illuminate various aspects of women's experience. The records give insight into the spiritual dimension of their lives, as women sought holiness and cultivated spiritual gifts; their ecclesiastical activities, as they ministered within the church structure through the Relief Society and other organizations; and their political, temporal, and social pursuits, as they sought to build what they viewed as the kingdom of God through actions as diverse as relieving the poor, running cooperative stores, and storing grain (p. xxi)."
"In his addresses to the Female Relief Society of Nauvoo, Joseph Smith emphasized charity and purity. 'Let your hearts expand--let them be enlarged towards others,' he implored. At the same time he exhorted personal contribution. 'All hearts must repent--be pure and God will regard them and bless them.' He entreated society members to become 'separate from all the evils of the world, choice, virtuous and holy (p. xxi).'"
"Eliza R. Snow described the Relief Society as 'an organization that cannot exist without the Priesthood, from the fact that it derives all of its authority and influence from that source (p. xxvii).'"
"Plural marriage is nearly omnipresent in women's records because it forged their extended and overlapping family relationships and because it was central to the way they understood themselves as 'a chosen generation, a royal priesthood, an holy nation, a peculiar people (p. xxx).'"
"The Relief Society may have been a forum for expressing objections to plural marriage, a possibility that likely contributed to the cessation of Relief Society meetings following Joseph Smith's death (p. xxx)."
"John Taylor worked with Eliza R. Snow to call stake-level Relief Society presidencies in other locales and to organize similar stake-level presidencies for the Young Ladies' Mutual Improvement and Primary Associations. These changes reflected church leaders' commitment to regularizing the stake and ward ecclesiastical structure through the church (p. xxxii)."
"Women's offices were not priesthood offices (p. xxxiii)."
"Joseph Smith charged the Relief Society in Nauvoo not only with a spiritual ministry, 'to save souls,' but also with a temporal one, to 'relieve the poor.'.... Records in this volume show the diversity of women's contributions (p. xxxiv)."
"This book is divided into four parts, each with a historical introduction and a group of documents demonstrating the activities of the Relief Society during a particular historical era. Part 1 contains the 1830 revelation to Emma Smith and…documents related to the Relief Society from 1842 to 1845… Part 2 features six documents exploring the tentative reestablishment of Relief Society organizations at a local level in Utah during the 1850s and 1860s. Part 3 contains…documents from 1867, when Brigham Young called for the reorganization of the Relief Society, through the late 1870s. The final section includes…documents from 1880, when Eliza R. Snow was appointed as the first general Relief Society president since Emma Smith, through the fiftieth anniversary of the organization in 1892 (p. xxxvii)."
"The organization of the Relief Society in 1842 gave women their own organization, in some ways analogous to a priesthood quorum, in which they could receive collective doctrinal instruction and have new opportunities for service (p. 5)."
"Women long remembered Joseph Smith teaching that 'the organization of the Church of Christ was never perfect until the women were organized (p. 6).'"
"Though the founding cluster of Mormon women initially intended to establish their organization upon a constitution similar to those of other democratically spirited women's groups, Joseph Smith invited them to be organized 'after the pattern, or order, of the priesthood (p. 6).'"
“While Smith did not teach plural marriage publicly in Relief Society meetings or to the membership at large, in 1841 he began privately introducing the principle of plural marriage to trusted associates (p. 11).”
“Emma, as Joseph Smith’s wife of seventeen years, was the church’s first lady and was much loved by church members, many of whom had been the beneficiaries of her compassion (p. 13).”
“In March 1845, when women may have anticipated beginning another season of Relief Society meetings, Brigham Young, president of the Quorum of the Twelve, announced his decision to ‘stay’ Relief Society proceedings (p. 15).”
“This record of thirty-three meetings of the Female Relief Society of Nauvoo commences with the founding meeting on March 17, 1842 (p. 24).”
“Emma Smith…appointed two counselors, Sarah M. Kingsley Cleveland and Elizabeth Ann Smith Whitney (p. 25).”
“At some point before the Latter-day Saints’ trek to the West from Nauvoo, which began in February 1846, Eliza R. Snow again took possession of the Relief Society minute book. When the Relief Society was reestablished in territorial Utah, Snow often used the minute book in local meetings and as a guide for the organization (p. 26).”
“This Book, was politely presented to the Society by Elder W. [Willard] Richards; on the 17th of March, AD. 1842 [p. 4] (p. 28).”
“Mother Lucy Smith said—this Institution is a good one—we must watch over ourselves—that she came into the church of Jesus Christ of Latter-day Saints, to do good—to get good, and to get into the celestial kingdom. She said we must [p. 18] cherish one another, watch over one another, comfort one another and gain instruction, that we may all sit down in heaven together (p. 40).”
“Mother [Lucy Mack] Smith rose and said…. We come into the church to be sav’d—that we may live in peace and sit down in the kingdom of heaven—If we listen to, and circulate every evil report we shall idly spend the time which should be appropriated to the reading of the Scriptures, the Book of Mormon—we must remember the words of Alma—pray much at morning, noon and night—feed the poor &c.—She said she was old—could not meet with the Society but few times more—and wish’d to leave her testimony that the Book of Mormon is the book of God—that Joseph is a man of God, a prophet of the Lord set apart to lead the people—If we observe his words it will be well with us; if we live righteously on earth, it will be well with us in Eternity—(p. 44).”
“Mrs. [Mercy] Thompson made mention of a lone widow with one child, late from England, without friends, in want of a home.
Mrs. [Sarah] Brown proposed to take her in (p. 45).”
“Pres. E. Smith arose and address’d the meeting by saying….it was necessary to begin at home—to eradicate all evil from our own hearts—and warn those who wish to join, with us, to come calculating to divest themselves of every thing wrong and unite to expose iniquity, to search it out and put it away (p. 47).”
“‘It was the nonsense of the human heart, for a person to be aspiring to other stations than appointed of God—that it was better for individuals to magnify their respective callings, and wait patiently till God shall say to the come up higher (Joseph Smith, p. 54).’”
“‘It is natural for females to have feelings of charity—you are now plac’d in a situation where you can act according to those sympathies which God has planted in your bosoms. If you live up to these principles how great and glorious!—if you live up to your privilege, the angels cannot be restrain’d from being your associates—females, if they are pure and innocent can come into the presence of God (Joseph Smith, p. 57).’”
“‘Nothing is so much calculated to lead people to forsake sin as to take them by the hand and watch over them with tenderness (Joseph Smith, p. 78).’”
“‘Sisters of this Society, shall there be strive among you? I will not have it—you must repent and get the love of God. Away with selfrighteousness. The best measure or principle to bring the poor to repentance is to administer to their wants—the Society is not only to relieve the poor, but to save souls (Joseph Smith, p. 79).’”
“‘I have come here to bless you. The Society has done well—their principles are to practice holiness—God loves you and your prayers in my behalf shall avail much—Let them not cease to ascend to God in my behalf. The enemy will never get weary (Joseph Smith, p. 94).’”
“In consequence of having no room sufficiently commodious for the whole Society, it was recommended by the President that the Society be divided for the purpose of meeting, according to the 4 City Wards, and meet by rotation, one Ward at a time, that all might have equal privileges (p. 102).”
“‘THE FEMALE RELIEF SOCIETY OF NAUVOO. What is it?
It is an Institution form’d to bless
The poor, the widow, and the fatherless—
To clothe the naked and the hungry feed,
And in the holy paths of virtue, lead.
To seek out sorrow, grief and mute despair,
And light the lamp of eternal hope eternal there—
To try the strength of consolation’s art
By breathing comfort to the mourning heart.
To chase the clouds that shade the aspect, where
Distress presides; and wake up pleasures there—
With open heart extend the friendly hand
To hail the stranger, from a distant land.
To stamp a vetoing impress on each move
That Virtue’s present dictates disapprove—
To put the tattler’s coinage, scandal, down,
And make corruption feel its with’ring frown.
To give instruction, where instruction’s voice
Will guide the feet and make the heart rejoice—
To turn the wayward from their recklessness,
And lead them in the ways of happiness.
It is an Order, fitted and design’d
To meet the wants of body, and of mind—
To seek the wretched, in their long abode—
Supply their wants, and raise their hearts to God (E.R. Snow, p. 135).’”
“On August 31 Joseph Smith attended a Relief Society meeting and thanked the women for their petition, commenting, ‘The Female Relief Society has taken the most active part in my welfare—against my enemies—in petitioning to the Governor—These measures were all necessary…If these measures had not been taken, more serious consequences would have resulted (p. 139).”
“At the third meeting of the Female Relief Society of Nauvoo, on March 31, 1842, Joseph Smith expressed concern that the society was growing ‘too fast’…. On June 9, 1842, he suggested a formal process for application (p. 149).”
“In 1843 women in Nauvoo, led by sisters Mercy Fielding Thompson and Mary Fielding Smith, organized a fund-raising effort for the construction of the Nauvoo Temple (p. 163).”
“Tensions between Brigham Young and Emma Smith, Joseph Smith’s widow and president of the Relief Society, likely fueled Young’s concern about Relief Society meetings. Their differences centered on the working out of Joseph Smith’s temporal and spiritual legacy, including the settlement of his estate, succession to church leadership, and the role of plural marriage in the church. In July 1844 William Clayton, Joseph Smith’s clerk, wrote that the intermingling between church property and personal Smith family property made the settlement of the estate a challenge (p. 168).”
“In April 1857 a group of nineteen women assembled ten miles north of Salt Lake City and defined the work they proposed to do ‘under the name of the Female Relief Society of the City Bountiful (p. 177).’”
“A group of seventeen women in Salt Lake City responded to Pratt’s call in February 1854 when they independently organized a ‘Society of females for the purpose of making clothing for Indian women and Children (p. 181).’”
“Documentation exists for some twenty-five ward Relief Societies in the 1850s (p. 183).”
“We did all we could, with the aid of the good brethren and sisters, to comfort the needy as they came in with HandCarts late in the Fall they got their hands and feet badly frosted…. The sisters stripped off their Peticoats stockings and every thing they could spare, right there in the Tabernacle and piled into the wagons to send to the saints in the mountains (p. 217).”
“As the Cedar City Relief Society Minute Book is one of the few surviving Relief Society minute books from the 1850s, these selected minutes are featured to demonstrate some of the operations and concerns of a local society (p. 229).”
“Reestablishing the Relief Society in 1867 marked a significant point of departure for Latter-day Saint women. Not only was their dormant organization resuscitated, but its local operations were standardized and expanded. Connections among wards and between generations and forums for communication developed solidarity and enabled public activism (p. 237).”
“There is really no necessity for any person to suffer in this community for want of the necessaries of life. Our people believe too firmly in the Scripture that ‘he that hath pity upon the poor, lendeth to the Lord (p. 254).’”
“We are here to express our love for each other, and to exhibit to the world our devotion to God our Heavenly Father; and to show our willingness to comply with the requirements of the gospel (p. 317).”
“In the Kingdom of God, women has no interests separate from those of man—all are mutual (p. 323).”
“His kingdom will move steadily forward, until wickedness shall be swept from the earth, and truth, love and righteousness reign triumphantly (p. 326).”
“We feel to unite and cooperate with, and do mutually pledge ourselves that we will uphold and sustain each other in doing good (p. 355).”
“We cannot descend to their standard; we have a high destiny to fill. It is for us to set an example of the highest and most perfect types of womanhood (p. 371).”
“‘Show me the women of a nation, and I will describe the character of that nation (p. 371).’”
“We are here to perform duties, and do our part towards establishing God’s Kingdom (p. 384).”
“‘Sisters, you are eminently constituted for this work. God has given you both the desire and ability to do it; you can enter into the sympathies of others, and you can better appreciate their feelings than we men can, and you are altogether more competent to minister in such affairs…. Sisters, let it be your daily study to make your homes comfortable…a little heaven on earth (John Taylor, p. 411).’”
“‘Union is strength. By unity, our energies, faith and perseverance accomplish much. But it is all by the blessing of God…. I would counsel our young sisters to read the Book of Mormon… We must seek for ourselves to get understanding (Jane Richards, p. 419).’”
“Oct. 17th 1872, Through the counsel of Sister Eliza R. Snow, and by approval of President Brigham Young, the word Female was dropped from the name of the Society (p. 422).”
“We feel truly thankful that through the blessing of our Heavenly Father, we, His handmaidens are called to be co-laborers with our brethren in building up the kingdom of God upon the earth, in assisting to build Temples, wherein we can receive blessings for time and eternity (p. 426).”
“When John Taylor installed Eliza R. Snow as general Relief Society president in June 1880, it marked the first time a general Relief Society presidency had governed since the Nauvoo period (p. 437).”
“While Brigham Young had expressed high expectations for women’s individual development and progress and had provided numerous opportunities for initiative and leadership in the projects he assigned to the Relief Society, John Taylor defined and systematized those projects…. Nevertheless some aspects of women’s authority remained ambiguous (p. 438).”
“Church president Wilford Woodruff, after months of deliberation, announced that he had received divine assurance that he should submit to the law of the land. In September 1890 he issued a manifesto suspending further plural marriages…. Against this tumultuous backdrop, the Relief Society provided stability and a focus for church service and commitment that helped women endure the personal calumny, the fragmentation of their families, and the uncertainties that marked the decade (p. 443).”
“‘Should members of the Relief Society go to the Bishops for counsel?’ The Relief Society is designed to be a self-governing organization: to relieve the Bishops as well as to relieve the poor, to deal with its members, correct abuses, etc. If difficulties arise between members of a branch which they cannot settle between the members themselves, aided by the teachers, instead of troubling the Bishop, the matter should be referred
“‘Many of the saints seemed stunned and confused and hardly knew how to vote, feeling that if they endorsed it they would be voting against one of the most sacred and important principles of their religion, and yet, as it had been promulgated by the prophet, seer and revelator and he earthly mouthpiece of the Almighty, they felt it must be proper for some reason or other. There were no opposition votes, but many of the saints refrained from voting either way (Joseph H. Dean about the Manifesto, p. 571).’”
“‘What does this woman’s Jubilee signify? not only fifty years ago this organization was founded by a Prophet of God, but that woman is becoming emancipated from error and superstition and darkness. That light has come into the world, and the Gospel has made her free, that the key of knowledge has been turned, and she has drank inspiration at the divine fountain (Emmeline Wells).’ Fifty years after its inception, the Relief Society continued to gain meaning and strength from its Nauvoo roots (p. 591).”
“Pres. Joseph Smith laid down a five dollar gold-piece to commence a Relief Society fund and said, ‘What I do hereafter for charity, I do through this society (p. 599).’”
“The members of the Society must act in concert, or nothing can be accomplished. To move according to the ancient Priesthood this must be a select Society, separate from the evils of the world (p. 599).”
“The Society is to get instruction through the order which God has established, through the medium of those appointed to lead, and I know turn the key to you in the name of God, and this Society shall rejoice and knowledge and intelligence shall flow down from this time, this is the beginning of better days for you (p. 601).”
“When the Saints left Nauvoo and during their journeyings, the Relief Society meetings were necessarily discontinued, though the sisters never lost sight of the institution, nor the promises made to them by Pres. Joseph Smith, but continued their benevolent work wherever and whenever an opportunity presented itself; they were always ready with willing hands and tender sympathies to perform deeds of love and charity, and may were in need of such kindly acts for those were the days of toil, and of suffering, of scarcity and of hardship (p. 606).”
June 7, 2017
I would probably give this book four and a half stars if that were an option. The weight (literally) of it nearly scared me away from reading it, but I was determined to do so. Relief Society has had a profound influence for good in my life and I wanted to understand the development of this amazing organization. The sifting of articles, letters, etc. for inclusion is an accomplishment itself and the notes, biographical directory and works cited are thorough and scholarly. This is not light reading, but I am glad I made the effort. I have tremendous respect for the women who were members from the outset and I continue to be lifted and inspired by the women who currently associate with Relief Society.
October 31, 2020
There is definitely a lot in here I did not know! In my adult-convert head RS history went something like this: "Nauvoo!!!!! something something something Sheri Dew." So this filled in a LOT of holes for me. Very useful.
June 27, 2016
Full disclosure: my wife is one of the editors.
This is a marvelous effort, justly lauded by Laurel Thatcher Ulrich as the best book published by the Mormon press in the last half century. It's a large book, so pace yourself (and maybe do some upper extremity pilates to be able to hold the book aloft). I read one document per night and made it through with a much better sense of the history and dynamics of these LDS foremothers. Parts of it are sad, parts joyous, all of it filled with the faith and commitment of these people trying to make God visible in a world of misery and pain. Highly recommended for any serious Mormon bookshelf.
This is a marvelous effort, justly lauded by Laurel Thatcher Ulrich as the best book published by the Mormon press in the last half century. It's a large book, so pace yourself (and maybe do some upper extremity pilates to be able to hold the book aloft). I read one document per night and made it through with a much better sense of the history and dynamics of these LDS foremothers. Parts of it are sad, parts joyous, all of it filled with the faith and commitment of these people trying to make God visible in a world of misery and pain. Highly recommended for any serious Mormon bookshelf.
Read
October 18, 2020Okay, so I got a little over 400 pages in to this book and I just am done. I can’t rate it because, how do you rate a book made up of historical documents? If you’re looking for a gripping book on the history of the Relief Society, then this is not the book for you. If you would like to have a serious study and read the minutes of every Relief Society meeting from its beginnings until 1892, then this will be a treat for you. There were parts that were very interesting, including when Joseph Smith talked with the women, the letters that Emma Smith wrote with other women against the allegations of polygamy and that it wasn’t to her liking, the groups of women that went to Washington DC to speak out for polygamy and how dare anyone try to tell them that they are being repressed, or the fact that you could vote out members of the RS if they weren’t so righteous. So, I enjoyed parts of this book, but, for me, much of it was drudgery to get through. I didn’t care to read the minutes of these meeting—it was more of a reporting of the meeting and not the Spirit of the meeting.
I just didn’t feel I could rate it because it is 5 star content if you enjoy reading historical documents.
I just didn’t feel I could rate it because it is 5 star content if you enjoy reading historical documents.
August 25, 2017
I liked this book more than I expected-- and I expected to like it! Well documented and researched, this is a great study of mostly American women and the foundation of the Relief Society. The annotations and references make this a great resource for additional study, and preparing talks and lessons that celebrate the power, grit, and inspiration of women. Highly recommended (and the size and blue binding is almost a perfect match with the book-bound copies of Relief Society magazines I have from the 1950's.)
April 2, 2021
I absolutely loved this book. The Church Historian’s Press did an excellent job putting this together and making the materials easily accessible. I will be coming back to reference this resource often!
October 20, 2017
Really great resource and I’ve read a lot of it, but not gonna read the whole thing.
April 19, 2022
Love primary documents!!!
January 4, 2024
Official church publication.
April 11, 2016
This is not a quick read book. It is full of records, notes and letters from the early Relief Society Sister's as they work together to start a new Women's Benevolent society in Nauvoo until the death of the Prophet Joseph Smith. Brigham Young starts up the Society again in Utah.
As one reads about the hardships and help of these faithful Women one cannot help but feel the power of honorable women in the early 1900's as they struggle through trials, pain, and the hate that follows them from the east to the west.
Their faith in a new restored gospel of Christ keeps them strong and immovable to their cause of justice and glory.
As one reads about the hardships and help of these faithful Women one cannot help but feel the power of honorable women in the early 1900's as they struggle through trials, pain, and the hate that follows them from the east to the west.
Their faith in a new restored gospel of Christ keeps them strong and immovable to their cause of justice and glory.
January 16, 2017
I would highly recommend this book to anyone interested in Mormon history and/or women's history. It is over 600 pages of mostly primary documents, so it took me a good part of a year to work my way through it. But it was worth the time. I learned so much I had not known before and found so many common themes that ran throughout the history -- many of which are still with us today. This book will help you develop a new love for our foremothers, their dedication and faith.
May 28, 2016
To read an interview with the editors of this book, please go to the Exponent blog at :
http://www.the-exponent.com/28119-2/
http://www.the-exponent.com/28119-2/
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