Joseph really opened the door to women. He truly gave a key to women to be whatever they could be.

Coming up next, “The Foundations of the Nauvoo Women’s Relief Society.”

KJZZ Television, in cooperation with the Church History Department of The Church of Jesus Christ of Latter-day Saints,

presents this weekly series, highlighting the research of scholars and historians

as they prepare for the publication of The Joseph Smith Papers. And now your host, Glenn Rawson.

By revelation, the Lord commanded the Saints in Nauvoo

to build a temple. Accordingly, the men of the city were divided into work details and the construction began.

As with the Kirtland temple,

the women in the city also wanted to make their contribution.

So what began as 20 or so women organized into a benevolent

sewing society, making clothing for the temple workmen,

grew, under Joseph Smith’s direction, to become something much larger and much greater.

The immediate stimulus for the Relief Society of Nauvoo,

of course, was the women taking their own action and deciding that they were going to sew shirts for workmen on the Nauvoo Temple. Sarah Kimball and her seamstress, Margaret Cook,

decided to form a little sewing society.

And these were so common during this period. The prophet visited the Relief Society on nine different occasions,

and on six of those, he spoke to the women. He called them “lectures,”

we refer to them as beautiful sermons in which he was trying to

prepare the women, and to teach them, and to give them a sense of some of the principles and doctrines that would yet be revealed when the temple was completed.

And most of all, he seemed to want to prepare them for the vision he had of creating

a Zion society—a society of holy women.

In my estimation, if there were to be a parallel,

it would be the School of the Prophets in Kirtland,

by which means many of the elders were prepared to receive that preparatory endowment in Kirtland.

I think in a similar way, these early meetings where the Prophet instructed the Relief Society

served as something of a School of the Prophets for the sisters

so that they could learn all that they needed to know to prepare them to receive their endowments in the Nauvoo temple.

Though there were other organizations in the United States with a similar intent,

the Nauvoo Relief Society was unique in several ways.

First of all, it was organized by a Prophet, and this made it, of course, unlike any other female organization of the time.

It was organized under the priesthood after the pattern of the Church.

And that meant, instead of having a president and a vice president as most organizations had,

there would be a president and two counselors who would be selected by the president.

So the organizational framework was even unique.

And of course, the installation of the officers of the Relief Society was done by the laying on of hands, and this certainly did not pertain in any other organization.

When Eliza R. Snow and Sarah Kimball and what other women were with them bringing the constitution to Joseph

for this sewing society that they had decided would be helpful for the workers of the temple,

he said to them, “This is a fine constitution and I appreciate your interest in what you can do with this society.

But the Lord has something better for you.”

And I think it’s in this “something better” that we see his

inspiration, his genius, and his high regard for women.

Because his organizing of the Relief Society, his teaching to the Relief Society, I believe,

show the way that he viewed women as equal partners—

faithful sisters and yokefellows in the Kingdom of God.

After he'd seen this constitution, he told them to meet, gather in the room of— the upper room of his red brick store, sometimes known as the lodge room, and 20 women gathered there on March 17 in 1842.

And he told them that he was going to organize them

after the pattern of the Church.

The Church did not have a constitution or a set of bylaws by which it functioned.

The Relief Society was not to have this also.

But he said the precedents that will be in the minutes will be the

constitution for you to follow, and the decisions of the presidency will be recorded in the minutes.

So the minutes of the Nauvoo Relief Society really took on an importance that they might otherwise not have had.

They not only recorded what transpired in the meetings, they really give us a history of the Relief Society during the short time that it was in existence in Nauvoo.

Those minutes are an incredibly important record for providing us insight into Joseph Smith and his teachings to women and about women.

I think we get a glimpse of Joseph Smith that we do not

get elsewhere in such completeness.

We have an avid secretary, Eliza R. Snow,

who was a devoted follower of the Prophet,

one of his plural wives and a great supporter of

his teachings, a great—

a great expounder of his teachings in later years.

She listened carefully to what he said to the sisters in

the Relief Society. She took those minutes very carefully.

I think these minutes show the great respect he had for the women of the Church who had no ecclesiastical position.

Perhaps in organizing the Relief Society,

he gave them a kind of ecclesiastical position,

a forum in which they could talk and express themselves, in which they could teach doctrine to one another, a forum which he used for the first year of the Relief Society’s existence in Nauvoo.

And he realized that the men and women of the Church were going to have to be evenly yoked if they were going to carry the Church forward into the future.

The Restoration of the gospel was as much their blessing as the men of the Church.

Everything that they had to do in the Church had as much relevance and importance as anything that the men did through their priesthood quorums.

Joseph wanted the women organized under the priesthood,

working in partnership with the priesthood, and standing equal before God.

Just as husbands and wives were to complement one another,

so the priesthood and the Relief Society were to do the same.

The very fact that he does not let this be

a benevolent society off by itself where women are independent,

but brings to this institution

the pattern of the priesthood quorums, I think shows that he expected it to function in a parallel way,

or in a partnership kind of way with the

the priesthood quorums. He's very clear about the Relief Society taking instruction through those appointed to lead and the Relief Society receiving his counsel.

But at the same time, one has very much the sense that this is self-governing in the same way that a priesthood quorum would be self-governing under the the direction of the presiding officers.

Is this different for the era in which he lives?

I would say in many respects it is.

Joseph's first sermon to the sisters was delivered March the 30th, 1842, on the second floor of his red brick store,

just down the road from his home.

The first sermon, of course, was really just a message to the women,

giving them ideas of how they could run their society.

He wanted them to abide by the rules—Robert’s Rules of Order.

He spent the time in setting apart the officers

and instructing them on the way that they could serve the Church and the community with their benevolent service.

The first president of the Relief Society, of course, was his wife, Emma Smith, and he was

very careful in explaining to that first gathering of sisters

that her appointment as president was

a fulfillment of her earlier blessing, which is recorded in Section 25—

the revelation given to Emma in June of 1830 that titles her as “an elect lady.”

He gave that term a very significant meaning.

And I think that when it was used again, it really was not until 1880, when Eliza R. Snow was formally ordained or set apart as Relief Society president that she was called the elect lady because Emma Smith had died the year before in 1879.

And some of the women had still referred to her as the elect lady, that even though she had left the Church or the Church had left her,

she was still seen, because Joseph had called her the elect lady.

Joseph’s regard for women was manifested in the woman he married.

Emma Smith was a capable woman in her own spiritual standing.

And the relationship between her and Joseph was truly unique.

They had these two very young people, with his presiding over the Church, with Emma presiding over the Relief Society, both of them continually talked unity;

being one in thoughts, in feeling, in heart; to be in harmony.

And she followed through with all of the admonitions he gave to the Relief Society, the teachings that he gave to them, all through

that first year. And no one could have been

a better model of compassionate service than she was,

or her two counselors, both of whom—Sarah Cleveland and Elizabeth Ann Whitney—

had provided a home for Emma and Joseph when they needed it.

Joseph’s views on women were ahead of their time.

It may seem commonplace to us now for women to hold callings and offices in the Church, but then a widespread notion in American Christianity and even in The Church of Jesus Christ of Latter-day Saints

was that women were to keep silent in church.

I think we find it hard to imagine a time when women didn’t have callings within the Church,

such as we have now. So for Joseph to make this innovation was exciting. It was thrilling for women.

The organization is set by the Prophet, but the sisters decide upon their name— the Female Relief Society of Nauvoo.

I think one of the great things that he tells the sisters is that the Society is not only to help the poor,

but it is to save souls,

and his starting place is certainly their own souls.

This was a culture where women were still very much under the direction of their husbands.

And Eliza R. Snow said in later years, “Time was when we thought our husbands could save us,

but it’s not so. We must save ourselves. It’s a choosing time, and we must do the choosing ourselves.”

All of these were responsibilities that Joseph gave to the Relief Society,

and the women are— they’re excited about this. They start donating of their means that first meeting. And Joseph himself gives the sisters $5 to begin their charitable work.

The sisters’ work in the Nauvoo Relief Society, according to Joseph, required obedience to the commandments and compliance with the teachings of the gospel.

He said he was “deeply interested that it might be built up to the Most High in an acceptable manner;

that its rules must be observed;

that none should be received into the Society

but those who were worthy.”

He proposed that “the Society go into a close examination of every candidate; that they were going too fast; that the Society should grow up by degrees, should commence with a few individuals—

thus, have a select Society of the virtuous

and those who will walk circumspectly.”

It's interesting. One of the things the Relief Society did at this moment in time was they started requiring each sister to bring a letter of recommendation,

and then her name was was voted upon.

One of the most commonly used phrases by those who write about the Relief Society is this one. He said, “All must act in concert, or nothing can be done.”

One of the most noted of Joseph's teachings to women was his third sermon that was delivered April the 28th, 1842.

It had universal application to all Church members, not just the women.

Well, in the lecture, he spends quite a bit of time talking about this analogy that Paul made of the Church in his time to the body of Christ, explaining how essential every single part was—that none really had precedence over the other,

that the entire body could not work without every part functioning properly.

He even, in part of this lecture, mentioned the names of what he called “aspiring elders” who wanted more authority and more prominence than they had.

And he said that this just wouldn’t do. And he didn’t want this to happen in the Relief Society.

It was at this time, in April of 1842, that Joseph announced to the sisters, “The Church is not now in its proper order.”

Now, isn't that interesting? We're talking April of 1842.

We have the First Presidency.

We have the Quorum of the Twelve and the Seventy.

We have a bishopric, and now we actually have the Relief Society.

But he’s saying the Church is not now organized in its proper order and cannot be until the temple is completed.

The ancient priesthood— or the fulness of the ancient priesthood—is to be restored in the temple.

And it’s of those blessings that women will be partakers with men and be part of that fulness.

Then he went on to explain to them

something about the spiritual gifts.

In other places, he had often said that he was grateful for the exercise of these gifts

because it gave evidence to him that the Spirit was with the Saints. And so he really encouraged the use of the gifts of the Spirit, and again quoted Paul.

And he said, “No matter who believeth, these signs, such as healing the sick, casting out devils, et cetera,

should follow all that believe, whether male or female.

And if the sisters should have faith to heal the sick,

let all hold their tongues and let everything roll on.”

So is he talking about political equality?

Is he talking about economic equality?

He's not addressing those issues.

He’s talking about equal standing before God.

He's talking about equal access to the gifts and blessings of the priesthood. That's

the kind of equality he’s talking about at this

moment in time. It was also at this time that Joseph gave voice to that feeling that we’ve spoken of before— that he was not long

to remain with them.

He then spoke of delivering the keys to this society and to the Church. That, according to his prayers,

God had appointed him elsewhere.

He exhorted the sisters always to concentrate their faith in prayers

for and place confidence

for those whom God has appointed to honor, whom God has placed at the head to lead—that we should arm them with our prayers.

Joseph then spoke boldly of the unique nature of women that, among other things, they were charitable by nature.

“It is natural for females to have feelings of charity.

You are now placed 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 privileges,

the angels cannot be restrained from being your associates.”

He said, “You need not be tearing men down for their deeds,

but let the weight of innocence be felt,

which is more mighty than a millstone hung about the neck.

Not war, not jangle, not contradiction, but meekness, love, purity—these are the things that should magnify us.

Action must be brought to light. Iniquity must be purged out.

Then the veil will be rent and the blessings of heaven will flow down.

They will roll down like the Mississippi River.

This Society shall have power to command queens in their midst.”

So he was not above giving them great promises and gave them something to look forward to and to feel that who they were was a blessing. It was a privilege to be part of this Restoration.

It was at this point in his sermon that Joseph spoke of a symbol that came to have defining meaning to the women of the Relief Society.

He said, “This Society is to get instruction through the order which God has established,

through the medium of those appointed to teach.

And I now 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 to this Society.”

But he used the phrase “I turn the key to you” with the idea I am opening a door to you for knowledge and intelligence. And in this instance,

I believe he was referring to the kind of knowledge and intelligence that would come to them through the temple.

As a close to this April 28 meeting,

the secretary, Eliza R. Snow,

recorded this singular editorial message.

She said, “The Spirit of the Lord was poured out in a very powerful manner,

never to be forgotten by those present

on that interesting occasion.”

And we have statements by other women who attended that meeting who felt the same. So it was a very significant meeting.

Joseph’s fourth sermon to the women came on May the 26th, 1842.

It was different in tone than the others.

He was there this time to admonish them—

to reprove the sisters.

There’s some dissension in the Church over many things,

and he could detect that there was dissension among the sisters in the Relief Society.

He did not want to see that spirit of unity broken

over petty little things.

And I suppose we could characterize that whole sermon as

his telling the sisters, “Bridle your tongues.

Don’t speak about others’ failings.

Look to your own problems and your own failings before you talk about others’ failings.”

So he was letting them know that he was not far from admonishing them when he didn’t feel they were living quite

the way he wanted them. And they were not being that society of holy women that he was hoping to create.

Then, on June 9, 1842, Joseph addressed the sisters again, this time in the grove.

By now, their numbers had increased to more than a thousand. His topic? He was going to preach mercy.

But he said to the women, “We must be merciful and overlook small things.

It grieves me that there is no fuller fellowship.

If one member suffer, all feel it. By union of feeling we obtain power with God.

It is the object of this society to reform persons,

not to take those that are corrupt.

But if they repent, we are bound to take them and by kindness, sanctify and cleanse from all unrighteousness,

by our influence in watching over them.”

And then he went on to say, “Nothing is so much calculated to lead people to forsake sin

as to take them by the hand

and watch over them with tenderness. When persons manifest the least kindness and love to me,

oh, what power it has over my mind.

While the opposite has a tendency to harrow up all the harsh feelings and depress the human mind.”

And then he went on to say something about

self-righteousness. He did not like anyone to act in that way.

He said, “All the religious world is boasting of righteousness.

’Tis the doctrine of the devil to retard the human mind

and retard our progress by filling us with self-righteousness. The nearer we get to our Heavenly Father,

the more are we disposed to look with compassion

on perishing souls.”

Joseph's teachings at this time about compassion and forgiveness have particular relevance when we consider what's going on. It was at this same time that he was being hounded by officers of the law who were attempting to extradite him back to Missouri. Joseph's last sermon to the women was delivered in Nauvoo on August 31, 1842.

And he said to the sisters at this time,

“I shall triumph over my enemies.

I have begun to triumph over them at home, and I shall do it abroad.

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.

If a man stands and opposes the world of sin,

he may expect all things arrayed against him, but it will be but a little season, and all these afflictions will be turned away

from us, inasmuch as we are faithful

and are not overcome by these evils.

Seeing the blessings of the endowment rolling on and the kingdom increasing and spreading from sea to sea,

we will rejoice that we were not overcome by these foolish things.”

And had those minutes not been preserved,

a significant aspect of Joseph’s ministry would likely

have been forgotten.

We are so fortunate to have these particular minutes that have been preserved thanks to Eliza R. Snow,

who brought them to Utah with her. They were not included among the other official papers of the Church that were transported west.

She brought them with her own belongings.

And she used them when the Relief Society was reorganized in 1867 and 1868.

She carried them from ward to ward and read to

the women 20 years after the fact

what Joseph had said to that first group of women in Nauvoo.

It’s a heritage that women have never forgotten

and continue to talk about and find ways to celebrate.

And so those minutes have become, particularly in the early days,

like a sacred relic. They were cared for very carefully and they resided in the historian's office and then in the Relief Society

vault for a long time.

The organization of the Female Relief Society of Nauvoo was one of the milestones of Joseph Smith's ministry and a great blessing to many.

It was a great innovation, and it was a remarkable moment in time

for Joseph Smith to teach sisters personally and directly

the truths that he had received by revelation.

And he taught them with love and in this largely intimate setting,

and they never stopped talking about it.

Those foundational minutes

of the Nauvoo Relief Society will be published in The Joseph Smith Papers, where all may study them. Now, next week,

as we’ve alluded, Joseph Smith’s encounters with the law were far from over in Nauvoo. When we come back,

Joseph Smith and the Law, Part Three: Extradition.

I’m Glenn Rawson.

Thanks for joining us.