![]() Young expressed similar concern when she visited the Lehi Relief Society in 1869: “I am not accustomed to public speaking.” After fifteen years of speaking experience, Young became the third Relief Society General President. To see her now stand up in the congregation of the Saints, and hear the words of instruction which flow from her lips, one could scarcely credit that she was ever so afraid of her own voice.” Zina D. Wells described Horne’s early trepidation: Horne “was so very timid that she could not vote in the members of the society, without being supported by leaning on other sisters. Snow initially expressed anxiety over her new Relief Society leadership assignment from Brigham Young: “He said, ‘I want you to instruct the sisters.’ Altho’ my heart went ‘ pit a pat’ for the time being, I did not, and could not then form an adequate estimate of the work before me.” Mary Isabella Horne, president of the Salt Lake City Fourteenth Ward Relief Society, also received an assignment from Brigham Young to organize a retrenchment Association she, too, expressed doubt over her public speaking ability. Īnother challenge in accessing women’s words is their fear of public speaking. In the Relief Society, Emma directed membership-recruitment efforts, encouraged unity, and instructed women on compassion and care for the poor. The all-female organization provided a location for Emma to speak comfortably historical records in the twelve years since the 1830 revelation indicate that she was a viable public figure, though no records exist of her public oration. Emma Smith, however, as “presidentess,” directed the benevolent activity and spiritual discussion of the society, as encouraged by Joseph Smith at its organizational founding on 17 March 1842. Leavitt joined the Nauvoo Relief Society on 4 August 1842, but beyond her membership, there is no record of her in discussions or donations. One challenge in recovering women’s voices is that women frequently lacked a location to speak and then an opportunity for their words to be recorded. She remembered, “The Lord gave me great liberty of speech.” Her exact words, unfortunately, were not recorded verbatim, demonstrating the need to find women’s voices and insert them into Church history. At a visit to a sick neighbor, where a large group had gathered, Leavitt desired to exhort-to give strength and courage. “I had some of more importance that was shut up like fire in my bones,” she wrote. Leavitt visited local taverns, or inns, speaking earnestly to anyone who would listen. There, she later recorded, “I wanted very much to get the good will of my neighbors,” for she yearned to expound-to clear out of obscurity and to explain the truth of the gospel. She and her husband settled in Mayfield, ten miles from Kirtland. Seven years later, in 1837, Sarah Sturtevant Leavitt became one who exhorted truth. In the revelation (now known as section 25 of the Doctrine and Covenants), the Lord described Emma as an “elect lady” and charged her to “expound scriptures and exhort the church according as it shall be given thee by my spirit.” The responsibilities were weighty: the 1828 American Webster dictionary defines exhort as “to encourage, to embolden, to cheer, to advise, to excite or to give strength, spirit, or courage.” Likewise, expound means “to explain, to lay open the meaning, to clear out of obscurity, to interpret.” The revelation contained specific counsel for Emma, but at the conclusion the charge to teach and preach applied to a more general audience: “this is my voice unto all.” In early July 1830, shortly following her baptism, Emma Smith received a revelation through her husband, Joseph Smith, about her position and responsibilities in the new Church of Christ. Brekus noted that early women "have been virtually forgotten by modern-day historians." They become invisible and their voices "difficult to hear." Jennifer Reeder is a nineteenth-century women’s history specialist at the LDS Church History Department.
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