From the Life of Eliza R. Snow

The text briefly mentions that Lorenzo Snow’s sister, Eliza R. Snow, served as president of the Relief Society.  As it is highly likely that much of Lorenzo Snow’s knowledge and appreciation for the Relief Society can be credited to his sister, I’ll begin by reviewing her Relief Society service.

Eliza R. Snow was instrumental in the initiation of the Relief Society. She was one of about 12 women whom Sarah Kimball invited to discuss the idea in 1842.  Eliza R. Snow then drafted the original constitution for the organization. Reference A  After discussing their plan with Joseph Smith, Smith expanded their original vision, telling them:

I will organize the women under the priesthood, after the pattern of the priesthood. –Joseph Smith Reference A

Joseph Smith organized the Relief Society in the format of the priesthood and gave the organization autonomy unparalleled in the modern church. Reference B

[Joseph Smith] propos’d  that the Sisters elect a presiding officer to preside over  them, and let that presiding officer choose two Counsellors  to assist in the duties of her Office— that he would ordain  them to preside over the Society— and let them preside  just as the Presidency, preside over the church; and if they need his instruction— ask him, he will give it from  time to time. Let this Presidency serve as a constitution— all their decisions be considered law; and acted upon as such. If any Officers are wanted to carry out the designs of the Institution, let them be appointed and set apart, as  Deacons,Teachers &c. are among us. -Eliza R. Snow quoting Joseph Smith in Nauvoo Relief Society Minutes Reference C

After officially organizing the Relief Society, Joseph Smith gave several lectures to the new Society.  In his personal diary, he wrote that he:

gave a lecture on the pries[t]hood shewing how the Sisters would come in possession of the privileges & blessings & gifts of the priesthood & that the signs should follow them. such as healing the sick casting out devils &c. & that they might attain unto these blessings. by a virtuous life & conversation & diligence in keeping all the commandments. -Joseph Smith Reference D 

Differentiating between Priesthood and Priesthood Holders

While we sometimes refer to priesthood holders as ‘the priesthood,’ we must never forget that the priesthood is not owned by or embodied in those who hold it. It is held in a sacred trust to be used for the benefit of men, women, and children alike. 2 -Dallin H. Oaks

How is the priesthood different from priesthood holders? Why would it be important to differentiate between the priesthood and priesthood holders?

Many Latter-day Saints have never been married. Others are single because of the death of a spouse, abandonment, or divorce…They can enjoy the blessings, strength, and influence of the priesthood in their lives and homes through the ordinances they have received and the covenants they keep. (From the DIMK narrative)

Just as I was preparing to serve a full-time mission, my father left our family and the Church. Under these circumstances, it was difficult for me to leave home for two years, but I went. And while I served the Lord in a faraway land, I learned of my mother’s strength at home. She needed and appreciated the special attention she received from men who held the priesthood—her father and brothers, her home teachers, other men in the ward. However, her greatest strength came from the Lord Himself. She did not have to wait for a visit in order to have the blessings of the priesthood in her home, and when visitors left, those blessings did not leave with them. Because she was faithful to the covenants she had made in the waters of baptism and in the temple, she always had the blessings of the priesthood in her life. The Lord gave her inspiration and strength beyond her own capacity, and she raised children who now keep the same covenants that have sustained her. 28 -Author’s Name Withheld

How can we have the priesthood in our lives if we do not have a priesthood holder in our lives?

The priesthood is “without father, without mother, … having neither beginning of days, nor end of life” (Heb. 7:30), nor maleness nor femaleness. It is head to them both. Male and female alike come under it and must understand their true relationship to it, one to serve as priest within it, the other eventually as a priestess. Men here are given the priesthood power, but both man and woman must bring themselves into submission unto it, rather than she unto him as a person. The man must assume the same relationship of honor and obedience to priesthood truths and doctrines that the woman does. That is, it precedes them both. For the man to assume that because he “holds” the priesthood that it is his or that he is somehow exalted in importance is a serious distortion. – Gib Kocherhans Reference A

This is not my favorite book about Mormon women, but I loved this chapter. This opening quote by Boyd Packer showed what Relief Society can be for the women of the church

“This great circle of sisters will be a protection for each of you and for your families. The Relief Society  might be likened unto a refuge–the place of safety and protection–the sanctuary of ancient times. You will be safe within it. It encircles each sister like a protecting wall.”

As I read this quote, I was reminded of Spunky’s last two visiting teaching message write-ups. In February’s message, she shares a time when she felt alone and unloved in Relief Society, and in March’s she talks about a time when she found a friend and felt included by at least one person. I think we have all had similar experiences in Relief Society; I know I have. I have been in Relief Societies where I felt that no one knew me and no one cared whether I was there or not. But the one I currently attend is wonderful; they make me feel loved and welcomed even with my strong opinions. This chapter explores the best of what Relief Society can offer women.

Worldwide Sisterhood/ A Place of Refuge:

These sections share Boyd Packer’s story of traveling to wards behind the Iron Curtain. He asked the Relief Society sisters he spoke with if he could take a message back from them when he spoke at the next General Relief Society Meeting. One sister wrote “A small circle of sisters send their own hearts and thoughts to all sisters and begs the Lord to help us go forward.”

This is my favorite chapter DIMK, so I’m excited to write up a lesson plan. Before teaching this lesson, I would ask a few women to prepare to talk about their favorite woman in the scriptures, or if they’re amendable, assign them to learn about a woman they may not know much about (I’ve listed a few in the lesson as possible suggestions).  I would also ask them to address how those women and their roles fit into the model of Relief Society today.

I’ve put possible discussion questions in italics.

The subtitle of this chapter states that Relief Society is a restoration of an ancient pattern.

What pattern is do you think the manual is referring to here?

The manual reads, “The women in the ancient Church were dignified and noble, needed and valued. They served others, increased in personal holiness, and participated in the great work of saving souls” (pg 7).

Eliza R. Snow once said, “Although the name may be of modern date, the institution is of ancient origin. We were told by our martyred prophet that the same organization existed in the church anciently” (pg 7).

President Snow’s quote is a powerful one. If we believe our prophet, Joseph Smith, “The Church was never perfectly organized until the women were thus organized,” I think we are given some freedom to imagine what women did when they were organized.

What do you think the early organizations of women in the Gospel may have looked like?

This twenty-minute video was recently released by KUED, a public television station in Utah to accompany Makers: Women Who Make America.  It outlines 1970s feminist history in Utah,  including the LDS church intervention that prevented passage of the ERA by the Utah legislature.  Disturbing footage of a Relief Society-sponsored mob at a 1977 feminist event in Salt Lake City was a shocking revelation for me.  Over 1,200 Relief Society sisters were assigned by the church to attend the gathering, gravely outnumbering the 300 other women in attendance.  The RS sisters were instructed to vote down almost all resolutions at the meeting, and they did so under the supervision of their male chaperones.  At one point, they stormed and dismantled the organizers’ podium.  (Fast forward about 12 minutes in if you just want to catch that part.)