Relief Society: Divine Organization of Women

Relief Society: Divine Organization of Women



https://www.lds.org/manual/teachings-joseph-smith/chapter-39?lang=eng



In the spring of 1842, members of the Church in Nauvoo were busily occupied with the work of building the Nauvoo Temple. Two such members were Sarah Granger Kimball and her seamstress, Margaret A. Cook, who, while talking together one day, decided to combine their efforts in order to help the temple workmen. Sister Kimball said that she would provide fabric so that Sister Cook could make shirts for the men. The two women decided to invite other sisters to join them in forming a ladies' society to further their benevolent efforts. Sarah Granger Kimball recalled: "The neighboring sisters met in my parlor and decided to organize. I was delegated to call on Sister Eliza R. Snow and ask her to write for us a Constitution and By-laws, and submit them to President Joseph Smith prior to our next Thursday's meeting."

After looking over the proposed constitution and bylaws, the Prophet pronounced them the best he had ever seen but then said: "'This is not what you want. Tell the sisters their offering is accepted of the Lord, and he has something better for them than a written Constitution. I invite them all to meet with me and a few of the brethren … next Thursday afternoon.'"1

Accordingly, on March 17, the Prophet, accompanied by Elders John Taylor and Willard Richards, met with 20 women of all ages in the upstairs room of the Red Brick Store. The Prophet officially organized the Female Relief Society of Nauvoo and taught those present about the purposes of the new organization. The sisters elected Emma Smith as president of the Relief Society, and Emma selected her two counselors. The Prophet then read a revelation received 12 years earlier in which the Lord assigned Emma to collect hymns for publication and designated her as an "elect lady" (D&C 25:3). Emma Smith rose to speak, emphasizing the society's vast potential: "We are going to do something extraordinary. … We expect extraordinary occasions and pressing calls."2

Emma Smith, the first Relief Society general president, had always had a strong desire to serve others and build God's kingdom, once declaring that she wanted to be "a blessing to all who may in any wise need aught at my hands."3 In New York, she sewed clothing for the four missionaries called to preach the gospel to the Lamanites. In Kirtland, she worked with other women to collect blankets, food, and clothing for the Zion's Camp marchers to take to distressed Saints in Missouri. She helped prepare meals and make stockings, pantaloons, and jackets for the workmen building the Kirtland Temple. She took in so many temple workmen as boarders that she and Joseph had to sleep on the floor. In the early days of Nauvoo, she devoted much of her time and attention to nursing the many malaria victims camped outside her home on the banks of the Mississippi River. In these and other ways, she exemplified the service given by many sisters in her day. Polly Angell recalled that when the Prophet saw a group of women busily sewing the veils used to partition areas in the Kirtland Temple, he said, "Well, sisters, … you are always on hand. The sisters are always first and foremost in all good works."4

Since those early days of the Relief Society, the women of the Church have remained a tremendous force for good. At a meeting held a week after the Relief Society was organized, Lucy Mack Smith, the Prophet's mother, gave the sisters counsel that extends to millions of women in the Church today: "We must cherish one another, watch over one another, comfort one another and gain instruction, that we may all sit down in heaven together."5

The Relief Society, organized under the priesthood and after its pattern, is an essential part of the Church.

Sarah Granger Kimball recalled that shortly before the Prophet Joseph Smith organized the Relief Society, he said: "I will organize the women under the priesthood after the pattern of the priesthood. … The Church was never perfectly organized until the women were thus organized."6

The Prophet's history for March 24, 1842, records: "[The] organization [of the Female Relief Society] was completed this day. Mrs. Emma Smith takes the presidential chair; Mrs. Elizabeth Ann Whitney and Sarah M. Cleveland are her counselors; Miss Elvira [Cowles] is treasurer, and our well-known and talented poetess, Miss Eliza R. Snow, secretary."7

Eliza R. Snow reported: "President Joseph Smith arose. Spoke of the organization of the Female Relief Society; said he was deeply interested, that it might be built up to the Most High in an acceptable manner."8

Eliza R. Snow also reported: "[Joseph Smith] exhorted the sisters always to concentrate their faith and prayers for, and place confidence in … those faithful men whom God has placed at the head of the Church to lead His people; that we should arm and sustain them with our prayers. … If this Society listen to the counsel of the Almighty, through the heads of the Church, they shall have power to command queens in their midst."9

"This Society is to get instruction through the order which God has established—through the medium of those appointed to lead—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."10

The Relief Society enables women to act according to their benevolent natures, giving care to those in need.

"This is a charitable Society, and according to your natures; it is natural for females to have feelings of charity and benevolence. You are now placed in a situation in which you can act according to those sympathies which God has planted in your bosoms."11

"Said Jesus, 'Ye shall do the work, which ye see me do.' [See 2 Nephi 31:12.] These are the grand key-words for the society to act upon."12

Willard Richards reported: "The [Female Relief Society] meeting was addressed by President Joseph Smith, to illustrate the object of the Society—that the Society of Sisters might provoke the brethren to good works in looking to the wants of the poor—searching after objects of charity, and in administering to their wants—to assist by correcting the morals and strengthening the virtues of the community."13

"I attended by request, the Female Relief Society, whose object is the relief of the poor, the destitute, the widow and the orphan, and for the exercise of all benevolent purposes. … There was a very numerous attendance at the organization of the society, and also at the subsequent meetings, of some of our most intelligent, humane, philanthropic and respectable ladies; and we are well assured from a knowledge of those pure principles of benevolence that flow spontaneously from their humane and philanthropic bosoms, that with the resources they will have at command, they will fly to the relief of the stranger; they will pour in oil and wine to the wounded heart of the distressed; they will dry up the tears of the orphan and make the widow's heart to rejoice.

"Our women have always been signalized for their acts of benevolence and kindness; … in the midst of their persecution, when the bread has been torn from their helpless offspring by their cruel oppressors, they have always been ready to open their doors to the weary traveler, to divide their scant pittance with the hungry, and from their robbed and impoverished wardrobes, to divide with the more needy and destitute; and now that they are living upon a more genial soil, and among a less barbarous people, and possess facilities that they have not heretofore enjoyed, we feel convinced that with their concentrated efforts, the condition of the suffering poor, of the stranger and the fatherless will be ameliorated."14

"The Ladies' Relief Society is not only to relieve the poor, but to save souls."15

"Now beloved sisters, … we desire you to do your part, and we will do ours, for we wish to keep the commandments of God in all things, as given directly from heaven to us, living by every word that proceedeth out of the mouth of the Lord. May God add his blessing upon your heads and lead you in all the paths of virtue, purity and grace."16

"The [Relief] Society have 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 continually in my behalf."17

"You must put down iniquity, and by your good examples, stimulate the Elders to good works."18

Willard Richards reported: "President Joseph Smith read the revelation to Emma Smith, from the book of Doctrine and Covenants [D&C 25]; and stated that she was … to expound the scriptures to all; and to teach the female part of the community; and that not she alone, but others, may attain to the same blessings."19

Eliza R. Snow reported: "As [the Prophet Joseph Smith] had this opportunity, he was going to instruct the ladies of this Society, and point out the way for them to conduct themselves, that they might act according to the will of God. …

"If you live up to these principles, how great and glorious will be your reward in the celestial kingdom! If you live up to your privileges, the angels cannot be restrained from being your associates. Females, if they are pure and innocent, can come in the presence of God; for what is more pleasing to God than innocence; you must be innocent, or you cannot come up before God: if we would come before God, we must keep ourselves pure, as He is pure."20

The Relief Society encourages women to follow the example of the Savior in showing mercy and avoiding strife.

"If you would have God have mercy on you, have mercy on one another. … We are full of selfishness; the devil flatters us that we are very righteous, when we are feeding on the faults of others. We can only live by worshiping our God; all must do it for themselves; none can do it for another. How mild the Savior dealt with Peter, saying, 'When thou art converted, strengthen thy brethren.' [Luke 22:32.] At another time, He said to him, 'Lovest thou me?' and having received Peter's reply, He said, 'Feed my sheep.' [John 21:15–17.] If the sisters [love] the Lord, let them feed the sheep, and not destroy them. …

"Sisters of the society, shall there be strife among you? I will not have it. You must repent, and get the love of God. Away with self-righteousness. The best measure or principle to bring the poor to repentance is to administer to their wants."21

Eliza R. Snow reported the following words of the Prophet: "Notwithstanding the unworthy are among us, the virtuous should not, from self importance, grieve and oppress needlessly, those unfortunate ones—even these should be encouraged to hereafter live to be honored by this society, who are the best portions of the community. Said he had two things to recommend to the members of this society, to put a double watch over the tongue: no organized body can exist without this at all. … The object is to make those not so good reform and return to the path of virtue that they may be numbered with the good. …

"… Search yourselves—the tongue is an unruly member—hold your tongues about things of no moment—a little tale will set the world on fire."22

"The little foxes spoil the vines—little evils do the most injury to the Church. If you have evil feelings, and speak of them to one another, it has a tendency to do mischief."23

"Do not injure the character of anyone. If members of the Society shall conduct themselves improperly, deal with them, and keep all your doings within your own bosoms, and hold all characters sacred."24

Consider these ideas as you study the chapter or as you prepare to teach. For additional help, see pages vii–xii.

• Read the statement by Emma Smith at the top of page 450. Why do you think Relief Society sisters are able to accomplish extraordinary things? In what ways have you and your family been blessed through the efforts of Relief Society sisters? Read the counsel from Lucy Mack Smith at the bottom of page 450. In what ways do Relief Society sisters follow this counsel today?


• The Prophet Joseph Smith organized the Relief Society "under the priesthood after the pattern of the priesthood" (page 451). How does this set them apart from other service organizations in the world? (For some examples, see page 451.) Why do you think the Church was "never perfectly organized" until Joseph Smith organized the Relief Society?


• How do the responsibilities of Relief Society sisters today compare to the assignments the sisters received from Joseph Smith? (For some examples, see pages 451–54.) Read the first full paragraph on page 452. In what ways do opportunities to give service help us become more like the Savior?


• Read the first paragraph on page 453. What do you think it means to save a soul? In what ways do members of the Relief Society fulfill this responsibility, both temporally and spiritually?


• Review the second full paragraph on page 452 and the fourth paragraph on page 453. What can Relief Society sisters do to stimulate good works among priesthood holders? What can priesthood holders do to support Relief Society sisters in their work?


• Read the paragraph that begins at the bottom of page 453. What can we learn from this statement about each sister's responsibilities and opportunities?


• The Prophet warned against "feeding on the faults of others" (page 454). What do you think this means? How might this attitude hinder the efforts of the Relief Society—or any quorum or group in the Church? What can we do to feed the Lord's sheep rather than feed ourselves on their faults?




On March 17, 1842, the Prophet Joseph Smith organized the Female Relief Society of Nauvoo. "The Church was never perfectly organized until the women were thus organized," the Prophet declared.



"This is a charitable Society. … You are now placed in a situation in which you can act according to those sympathies which God has planted in your bosoms."



In August of 1842, civil authorities from Missouri were making repeated efforts to capture the Prophet Joseph Smith. Fearing he would be killed if he were arrested and taken to Missouri, the Prophet went into hiding. On August 11, he sent word to several loyal family members and friends to meet him on an island in the Mississippi River, not far from Nauvoo. That night, Emma Smith, Hyrum Smith, Newel K. Whitney, and others gathered near the edge of the river and traveled in a small boat to the appointed meeting place. Joyfully, the Prophet took each one by the hand, grateful for the aid and comfort of true friendship. He later wrote at length in his journal about his feelings of gratitude for his family members and friends. Some of these journal entries are included in this chapter. Several weeks later, the Prophet closed a letter to the Saints with words that expressed his feelings for them: "I am, as ever, your humble servant and never deviating friend, Joseph Smith" (D&C 128:25).

The Saints returned the Prophet's feelings, considering him not only their Prophet but also their friend. A close friend and personal secretary of Joseph Smith, Benjamin F. Johnson, recalled: "'Joseph the Prophet'—as a friend he was faithful, long-suffering, noble and true. … As a companion, socially, he was highly endowed—was kind, generous, mirth loving. … For amusement he would sometimes wrestle with a friend, or oftener would test strength with others by sitting upon the floor with feet together and stick grasped between them. But he never found his match. Jokes, rebuses [using pictures to portray words], matching couplets in rhymes, etc., were not uncommon. But to call for the singing of one or more of his favorite songs was more frequent. … And yet, although so social and even convivial at times, he would allow no arrogance or undue liberties."1

Joseph Smith was as tenderhearted as he was sociable, as one young man remembered: "I was at Joseph's house; he was there, and several men were sitting on the fence. Joseph came out and spoke to us all. Pretty soon a man came up and said that a poor brother who lived out some distance from town had had his house burned down the night before. Nearly all of the men said they felt sorry for the man. Joseph put his hand in his pocket, took out five dollars and said, 'I feel sorry for this brother to the amount of five dollars; how much do you all feel sorry?'"2

Perhaps Joseph Smith's great love for his friends made the betrayals of some of those friends especially hard to bear. In Nauvoo, friends whom the Prophet had taken into his confidence turned against him. However, many friends returned the Prophet's loyalty, standing with him to the end.

One such friend was Willard Richards, a member of the Quorum of the Twelve, who was jailed with Joseph and Hyrum Smith and John Taylor in Carthage, Illinois. While being held in the jail, the men were allowed to move from a cell on the first floor to a more comfortable bedroom on the second floor of the jailhouse. Then, shortly before the martyrdom, the jailer suggested that the prisoners would be safer in an iron-barred cell next to the bedroom. Joseph asked Elder Richards, who was called "doctor" by his friends because he had practiced medicine: "'If we go into the cell, will you go in with us?' The doctor answered, 'Brother Joseph, you did not ask me to cross the river with you—you did not ask me to come to Carthage—you did not ask me to come to jail with you—and do you think I would forsake you now? But I will tell you what I will do; if you are condemned to be hung for treason, I will be hung in your stead, and you shall go free.' Joseph said, 'You cannot.' The doctor replied, 'I will.'"3

True friends ease one another's sorrows and remain faithful even in times of adversity.

Joseph Smith wrote the following about the family members and friends who visited him on August 11, 1842, while he was in hiding: "How good and glorious it has seemed unto me, to find pure and holy friends, who are faithful, just, and true, and whose hearts fail not; and whose knees are confirmed and do not falter, while they wait upon the Lord, in administering to my necessities, in the day when the wrath of mine enemies was poured out upon me. …

"How glorious were my feelings when I met that faithful and friendly band, on the night of the eleventh, on Thursday, on the island at the mouth of the slough [swamp], between Zarahemla and Nauvoo: with what unspeakable delight, and what transports of joy swelled my bosom, when I took by the hand, on that night, my beloved Emma—she that was my wife, even the wife of my youth, and the choice of my heart. Many were the reverberations of my mind when I contemplated for a moment the many scenes we had been called to pass through, the fatigues and the toils, the sorrows and sufferings, and the joys and consolations, from time to time, which had strewed our paths and crowned our board. Oh, what a commingling of thought filled my mind for the moment, again she is here, … undaunted, firm, and unwavering—unchangeable, affectionate Emma!

"There was Brother Hyrum who next took me by the hand—a natural brother. Thought I to myself, Brother Hyrum, what a faithful heart you have got! Oh, may the Eternal Jehovah crown eternal blessings upon your head, as a reward for the care you have had for my soul! Oh, how many are the sorrows we have shared together; and again we find ourselves shackled with the unrelenting hand of oppression. Hyrum, thy name shall be written in the Book of the Law of the Lord, for those who come after thee to look upon, that they may pattern after thy works.

"Said I to myself, Here is Brother Newel K. Whitney also. How many scenes of sorrows have strewed our paths together; and yet we meet once more to share again. Thou art a faithful friend in whom the afflicted sons of men can confide, with the most perfect safety. Let the blessings of the Eternal also be crowned upon his head. How warm that heart! how anxious that soul! for the welfare of one who has been cast out, and hated of almost all men. Brother Whitney, thou knowest not how strong those ties are that bind my soul and heart to thee. …

"I do not think to mention the particulars of the history of that sacred night, which shall forever be remembered by me; but the names of the faithful are what I wish to record in this place. These I have met in prosperity, and they were my friends; and I now meet them in adversity, and they are still my warmer friends. These love the God that I serve; they love the truths that I promulgate; they love those virtuous, and those holy doctrines that I cherish in my bosom with the warmest feelings of my heart, and with that zeal which cannot be denied. …

"… I hope I shall see [my friends] again, that I may toil for them, and administer to their comfort also. They shall not want a friend while I live; my heart shall love those, and my hands shall toil for those, who love and toil for me, and shall ever be found faithful to my friends. Shall I be ungrateful? Verily no! God forbid!"4

On August 23, 1842, the Prophet continued: "I find my feelings … towards my friends revived, while I contemplate the virtues and the good qualities and characteristics of the faithful few, which I am now recording in the Book of the Law of the Lord,—of such as have stood by me in every hour of peril, for these fifteen long years past,—say, for instance, my aged and beloved brother, Joseph Knight, Sen., who was among the number of the first to administer to my necessities, while I was laboring in the commencement of the bringing forth of the work of the Lord, and of laying the foundation of the Church of Jesus Christ of Latter-day Saints. For fifteen years he has been faithful and true, and even-handed and exemplary, and virtuous and kind, never deviating to the right hand or to the left. Behold he is a righteous man, may God Almighty lengthen out the old man's days; and may his trembling, tortured, and broken body be renewed, and in the vigor of health turn upon him, if it be Thy will, consistently, O God; and it shall be said of him, by the sons of Zion, while there is one of them remaining, that this man was a faithful man in Israel; therefore his name shall never be forgotten. …

"… While I remember the faithful few who are now living, I would remember also the faithful of my friends who are dead, for they are many; and many are the acts of kindness—paternal and brotherly kindnesses—which they have bestowed upon me; and since I have been hunted by the Missourians, many are the scenes which have been called to my mind. …

"There are many souls whom I have loved stronger than death. To them I have proved faithful—to them I am determined to prove faithful, until God calls me to resign up my breath."5

"I don't care what a man's character is; if he's my friend—a true friend, I will be a friend to him, and preach the Gospel of salvation to him, and give him good counsel, helping him out of his difficulties.

"Friendship is one of the grand fundamental principles of 'Mormonism'; [it is designed] to revolutionize and civilize the world, and cause wars and contentions to cease and men to become friends and brothers. …

"… Friendship is like Brother [Theodore] Turley in his blacksmith shop welding iron to iron; it unites the human family with its happy influence."6

"That friendship which intelligent beings would accept as sincere must arise from love, and that love grow out of virtue, which is as much a part of religion as light is a part of Jehovah. Hence the saying of Jesus, 'Greater love hath no man than this, that a man lay down his life for his friends.' [John 15:13.]"7

In March 1839, while the Prophet Joseph Smith and several companions were imprisoned in the jail at Liberty, Missouri, the Prophet wrote to members of the Church: "We received some letters last evening—one from Emma, one from Don C. Smith [Joseph's brother], and one from Bishop [Edward] Partridge—all breathing a kind and consoling spirit. We were much gratified with their contents. We had been a long time without information; and when we read those letters they were to our souls as the gentle air is refreshing, but our joy was mingled with grief, because of the sufferings of the poor and much injured Saints. And we need not say to you that the floodgates of our hearts were lifted and our eyes were a fountain of tears, but those who have not been enclosed in the walls of prison without cause or provocation, can have but little idea how sweet the voice of a friend is; one token of friendship from any source whatever awakens and calls into action every sympathetic feeling; it brings up in an instant everything that is past; it seizes the present with the avidity [eagerness] of lightning; it grasps after the future with the fierceness of a tiger; it moves the mind backward and forward, from one thing to another, until finally all enmity, malice and hatred, and past differences, misunderstandings and mismanagements are slain victorious at the feet of hope."8

The Prophet wrote the following note to a Church member in August 1835: "We remember your family, with all the first families of the Church, who first embraced the truth. We remember your losses and sorrows. Our first ties are not broken; we participate with you in the evil as well as the good, in the sorrows as well as the joys. Our union, we trust, is stronger than death, and shall never be severed."9

The Prophet said about a feast he attended in January 1836 in Kirtland: "Attended a sumptuous feast at Bishop Newel K. Whitney's. This feast was after the order of the Son of God—the lame, the halt, and the blind were invited, according to the instructions of the Savior [see Luke 14:12–13]. … The company was large, and before we partook we had some of the songs of Zion sung; and our hearts were made glad by a foretaste of those joys that will be poured upon the heads of the Saints when they are gathered together on Mount Zion, to enjoy one another's society for evermore, even all the blessings of heaven, when there will be none to molest or make us afraid."10

Sister Presendia Huntington Buell tried to visit Joseph Smith while he was imprisoned in Liberty Jail in 1839, but she was turned away by the jailer. The Prophet later wrote to her: "Oh, what joy it would be to us to see our friends! It would have gladdened my heart to have had the privilege of conversing with you, but the hand of tyranny is upon us. … I want [your husband] and you to know that I am your true friend. … No tongue can tell what inexpressible joy it gives a man, after having been enclosed in the walls of a prison for five months, to see the face of one who has been a friend. It seems to me that my heart will always be more tender after this than ever it was before. My heart bleeds continually when I contemplate the distress of the Church. Oh, that I could be with them! I would not shrink at toil and hardship to render them comfort and consolation. I want the blessing once more of lifting my voice in the midst of the Saints. I would pour out my soul to God for their instruction."11

Speaking in Nauvoo, Illinois, where many Church members had arrived with few worldly possessions, the Prophet taught: "We should cultivate sympathy for the afflicted among us. If there is a place on earth where men should cultivate the spirit and pour in the oil and wine in the bosoms of the afflicted, it is in this place; and this spirit is manifest here; and although [a person is] a stranger and afflicted when he arrives, he finds a brother and a friend ready to administer to his necessities.

"I would esteem it one of the greatest blessings, if I am to be afflicted in this world, to have my lot cast where I can find brothers and friends all around me."12

George A. Smith, the Prophet's cousin, recalled: "At the close of the conversation, Joseph wrapped his arms around me, and squeezed me to his bosom and said, 'George A., I love you as I do my own life.' I felt so affected, I could hardly speak."13

Consider these ideas as you study the chapter or as you prepare to teach. For additional help, see pages vii–xii.

• Review the first paragraph on page 459. Then turn to pages 461–63 and note the characteristics Joseph Smith appreciated in Emma Smith, Hyrum Smith, Newel K. Whitney, and Joseph Knight Sr. Why do you think their friendship was such a comfort to him during difficult times? In what ways have you been supported by friends when you have faced adversity? What can we do to support others when they experience trials?


• Most of the stories in this chapter are about the value of true friendship in times of difficulty. But in the paragraph that begins on the bottom of page 459, Benjamin F. Johnson tells of Joseph Smith's friendly ways in times of peace. What do you gain from this description? How do our friendships and family relationships benefit when we take time to laugh and play together?


• Study the fourth full paragraph on page 463. Why do you think Joseph Smith would say that friendship is "one of the grand fundamental principles of 'Mormonism'"? In what ways can the restored gospel help people see each other as friends? How have other Presidents of the Church been examples of friendship with all people?


• Review the fifth full paragraph on page 463. How is friendship like welding iron to iron?


• Read the paragraph that begins at the bottom of page 465 and the following paragraph. Note the reference to "oil and wine," from the parable of the good Samaritan (Luke 10:34). What are some specific things we can do to follow the Prophet's counsel? to follow the example of the good Samaritan?




Hyrum Smith was a continuing source of strength and support to his brother Joseph. "Brother Hyrum," the Prophet declared, "what a faithful heart you have got!"



Many Saints arriving at the wharf in Nauvoo remembered the Prophet Joseph Smith coming to meet them as they disembarked, welcoming them to their new home.



For Church members living in Nauvoo in the 1840s, doing proxy work for their kindred dead was a major focus. Ever since the first proxy baptisms in this dispensation had been performed in 1840, the Saints had searched for genealogical information about their ancestors, and many had entered the waters of baptism vicariously for these deceased loved ones.

At first, baptisms for the dead had been performed in the Mississippi River or in local streams. But in January 1841, when the Saints were making plans for the Nauvoo Temple, the Lord declared: "A baptismal font there is not upon the earth, that they, my saints, may be baptized for those who are dead—for this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me" (D&C 124:29–30).

Proxy baptisms in the river were discontinued on October 3, 1841, when the Prophet announced: "There shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord's House. … For thus saith the Lord!"1 The Saints quickly began building a temporary wooden font in the newly excavated basement of the Nauvoo Temple. The font, built of Wisconsin pine, rested on the backs of 12 wooden oxen. It was dedicated on November 8, for use "until the Temple shall be finished, when a more durable one will supply its place."2 On November 21, 1841, six members of the Quorum of the Twelve performed baptisms for 40 people who had died, the first baptisms for the dead performed in the font.

The Saints' early experiences with baptism for the dead taught them the importance of record keeping in the Lord's Church. Though proxy baptisms in local rivers had been performed by proper priesthood authority, they had not been officially recorded. Consequently, those baptisms had to be performed again. In an address given on August 31, 1842, the Prophet explained: "All persons baptized for the dead must have a recorder present, that he may be an eyewitness to record and testify of the truth and validity of his record. … Therefore let the recording and witnessing of baptisms for the dead be carefully attended to from this time forth."3 The Prophet discussed this matter at greater length in a letter he wrote to the Saints the next day, and in another letter written on September 6. These two letters are now sections 127 and 128 of the Doctrine and Covenants.

In section 127, the Prophet recorded the following instructions from the Lord: "When any of you are baptized for your dead, let there be a recorder, and let him be eye-witness of your baptisms; let him hear with his ears, that he may testify of a truth, saith the Lord; that in all your recordings it may be recorded in heaven. … And again, let all the records be had in order, that they may be put in the archives of my holy temple, to be held in remembrance from generation to generation" (D&C 127:6–7, 9).

As the Saints moved forward with this sacred work, "it soon became apparent that some had long records of their dead, for whom they wished to administer," recalled Elder George A. Smith, a member of the Quorum of the Twelve. "This was seen to be but the beginning of an immense work, and that to administer all the ordinances of the Gospel to the hosts of the dead was no light task. Some of the Twelve asked Joseph if there could not be some shorter method of administering for so many. Joseph in effect replied: 'The laws of the Lord are immutable; we must act in perfect compliance with what is revealed to us. We need not expect to do this vast work for the dead in a short time.'"4

The doctrine of salvation for the dead shows the greatness of God's wisdom and compassion.

"All those who have not had an opportunity of hearing the Gospel, and being administered unto by an inspired man in the flesh, must have it hereafter, before they can be finally judged."5

"It is no more incredible that God should save the dead, than that he should raise the dead.

"There is never a time when the spirit is too old to approach God. All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirits of the dead; that is by the power and authority of the Priesthood—by binding and loosing on earth. This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation.

"This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties and distresses. For illustration, suppose the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they have been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature.

"One dies and is buried, having never heard the Gospel of reconciliation; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become the partaker of glory and the other be consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers 'none.' …

"This doctrine presents in a clear light the wisdom and mercy of God in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven and they judged according to the deeds done in the body. This doctrine was the burden of the scriptures. Those Saints who neglect it in behalf of their deceased relatives, do it at the peril of their own salvation."6

In December 1840 Joseph Smith wrote to members of the Quorum of the Twelve and other priesthood leaders who were serving missions in Great Britain: "I presume the doctrine of 'baptism for the dead' has ere this reached your ears, and may have raised some inquiries in your minds respecting the same. I cannot in this letter give you all the information you may desire on the subject; but … I would say that it was certainly practiced by the ancient churches; and St. Paul endeavors to prove the doctrine of the resurrection from the same, and says, 'Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?' [1 Corinthians 15:29.]

"I first mentioned the doctrine in public when preaching the funeral sermon of Brother Seymour Brunson; and have since then given general instructions in the Church on the subject. The Saints have the privilege of being baptized for those of their relatives who are dead. … Without enlarging on the subject, you will undoubtedly see its consistency and reasonableness; and it presents the Gospel of Christ in probably a more enlarged scale than some have imagined it."7

"If we can, by the authority of the Priesthood of the Son of God, baptize a man in the name of the Father, of the Son, and of the Holy Ghost, for the remission of sins, it is just as much our privilege to act as an agent, and be baptized for the remission of sins for and in behalf of our dead kindred, who have not heard the Gospel, or the fullness of it."8

"The Bible says, 'I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord; and he shall turn the hearts of the fathers to the children, and the hearts of the children to the fathers, lest I come and smite the earth with a curse.' [Malachi 4:5–6.]

"Now, the word turn here should be translated bind, or seal. But what is the object of this important mission? or how is it to be fulfilled? The keys are to be delivered, the spirit of Elijah is to come, the Gospel to be established, the Saints of God gathered, Zion built up, and the Saints to come up as saviors on Mount Zion [see Obadiah 1:21].

"But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations and sealing powers upon their heads, in behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah. …

"The Saints have not too much time to save and redeem their dead, and gather together their living relatives, that they may be saved also, before the earth will be smitten, and the consumption decreed falls upon the world.

"I would advise all the Saints to go to with their might and gather together all their living relatives to [the temple], that they may be sealed and saved, that they may be prepared against the day that the destroying angel goes forth; and if the whole Church should go to with all their might to save their dead, seal their posterity, and gather their living friends, and spend none of their time in behalf of the world, they would hardly get through before night would come, when no man can work."9

"There is baptism, etc., for those to exercise who are alive, and baptism for the dead who die without the knowledge of the Gospel. … It is not only necessary that you should be baptized for your dead, but you will have to go through all the ordinances for them, the same as you have gone through to save yourselves. …

"… There should be a place where all nations shall come up from time to time to receive their endowments; and the Lord has said this shall be the place for the baptisms for the dead. Every man that has been baptized and belongs to the kingdom has a right to be baptized for those who have gone before; and as soon as the law of the Gospel is obeyed here by their friends who act as proxy for them, the Lord has administrators there to set them free. A man may act as proxy for his own relatives; the ordinances of the Gospel which were laid out before the foundations of the world have thus been fulfilled by them, and we may be baptized for those whom we have much friendship for."10

"All those who die in the faith go to the prison of spirits to preach to the dead in body, but they are alive in the spirit; and those spirits preach to the spirits [who are in prison] that they may live according to God in the spirit, and men do minister for them in the flesh; … and they are made happy by these means [see 1 Peter 4:6]. Therefore, those who are baptized for their dead are the saviors on Mount Zion, and they must receive their washings and their anointings for their dead the same as for themselves."11

"I will open your eyes in relation to the dead. All things whatsoever God in his infinite wisdom has seen fit and proper to reveal to us, while we are dwelling in mortality, in regard to our mortal bodies, are revealed to us in the abstract, and independent of affinity of this mortal tabernacle, but are revealed to our spirits precisely as though we had no bodies at all; and those revelations which will save our spirits will save our bodies. God reveals them to us in view of no eternal dissolution of the body, or tabernacle. Hence the responsibility, the awful responsibility, that rests upon us in relation to our dead; for all the spirits who have not obeyed the Gospel in the flesh must either obey it in the spirit or be damned. Solemn thought!—dreadful thought! Is there nothing to be done?—no preparation—no salvation for our fathers and friends who have died without having had the opportunity to obey the decrees of the Son of Man? …

"What promises are made in relation to the subject of the salvation of the dead? and what kind of characters are those who can be saved, although their bodies are moldering and decaying in the grave? When His commandments teach us, it is in view of eternity; for we are looked upon by God as though we were in eternity; God dwells in eternity, and does not view things as we do.

"The greatest responsibility in this world that God has laid upon us is to seek after our dead. The apostle says, 'They without us cannot be made perfect' [see Hebrews 11:40]; for it is necessary that the sealing power should be in our hands to seal our children and our dead for the fulness of the dispensation of times—a dispensation to meet the promises made by Jesus Christ before the foundation of the world for the salvation of man.

"… It is necessary that those who are going before and those who come after us should have salvation in common with us; and thus hath God made it obligatory upon man. Hence, God said, 'I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.' [Malachi 4:5–6.]"12

The Prophet Joseph Smith wrote the following in a letter to the Saints, later recorded in Doctrine and Covenants 128:15–18, 22, 24: "And now, my dearly beloved brethren and sisters, let me assure you that these are principles in relation to the dead and the living that cannot be lightly passed over, as pertaining to our salvation. For their salvation is necessary and essential to our salvation, as Paul says concerning the fathers—that they without us cannot be made perfect—neither can we without our dead be made perfect.

"And now, in relation to the baptism for the dead, I will give you another quotation of Paul, 1 Corinthians 15:29: Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?

"And again, in connection with this quotation I will give you a quotation from one of the prophets, who had his eye fixed on the restoration of the priesthood, the glories to be revealed in the last days, and in an especial manner this most glorious of all subjects belonging to the everlasting gospel, namely, the baptism for the dead; for Malachi says, last chapter, verses 5th and 6th: Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.

"I might have rendered a plainer translation to this, but it is sufficiently plain to suit my purpose as it stands. It is sufficient to know, in this case, that the earth will be smitten with a curse unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other—and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. …

"… Let your hearts rejoice, and be exceedingly glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained, before the world was, that which would enable us to redeem them out of their prison; for the prisoners shall go free. …

"… Let us, therefore, as a church and a people, and as Latter-day Saints, offer unto the Lord an offering in righteousness; and let us present in his holy temple, when it is finished, a book containing the records of our dead, which shall be worthy of all acceptation."13

Consider these ideas as you study the chapter or as you prepare to teach. For additional help, see pages vii–xii.

• Review pages 469–70, noting how Joseph Smith and the early Saints grew in their understanding of the doctrine of baptism for the dead. Think about how the Saints might have felt when they first learned of salvation for the dead. What were your feelings when you first participated in ordinances for the dead?


• Read the third and fourth paragraphs on page 471. How does the doctrine of salvation for the dead show God's compassion and mercy? In what ways can this doctrine "enlarge the understanding" and "sustain the soul"?


• What does it mean to be a savior on Mount Zion? (For some examples, see pages 472–74.) Why do you think it is impossible for our deceased ancestors to be made perfect without us? Why do you think it is impossible for us to be made perfect without them?


• Review some of the Prophet Joseph Smith's teachings about our great responsibility to "seek after our dead" (pages 475–77). What experiences have you had as you have learned about your ancestors? How has your love for your family and your faith in God been strengthened as you learned about your ancestors? How has performing temple ordinances for your ancestors influenced your feelings about them?


• What can we do to help children appreciate their family heritage? What can we do to help children participate in temple and family history work?




The baptistry in the reconstructed Nauvoo Temple. In baptismal fonts such as this, Saints receive the ordinance of baptism for those who have died.



"The greatest responsibility in this world that God has laid upon us is to seek after our dead."