For it ever has been my desire since my remembrance to be prepared to enter into the kingdom of heaven, but how to attain to this blessing I did not know until I heard the ways of salvation proclaimed by this people who are reproached freely [reproachfully], called Mormons.
—Almira Covey1
As Martha Bradley suggested, Mormon female converts in the first decade of the Church were akin to their female counterparts in other religions. They sought out truth and salvation, and these women found it in The Church of Jesus Christ. The letters proffer a glimpse of the motivation of these women to join with the Mormons rather than to stay with the myriad of other more acceptable religious groups of the time in addition to establishing the general characteristics of their religious experience.2
Similarly to what Bradley found in her study of conversion narratives, this collection of letters places the religious experience of these earliest women above all else. As Elizabeth Ann Whitney explained, she gave her “whole heart” to her religion without [157] thought for herself.3 Amidst changes in the social order, religion was the primary mode through which women stabilized their identity as daughters of God. In contrast to conversion narratives, however, the motive of writing these letters is not always specifically to relate their conversion. Most of the letters do not include a focus on their own process of conversion, though they readily demonstrate their conviction. They relate many of the same themes that Bradley noted: a submission to the will of God, the reali-zation of a new personal understanding of their relationship with God, troubles that begin with baptism, and a boldness of character. The letters also add further insight into these themes.
Faith is the consistent focus of their letters and a particular set of early Mormon teachings—compiled in the Lectures on Faith—provides a framework to understand the themes introduced by Bradley and further elucidated through the letters.4 In Kirtland, Ohio, in 1835 Sidney Rigdon and Joseph Smith prepared a series of theological lectures on the topic of faith. These were prepared for the School of the Elders, which taught missionaries to preach as representatives of the Church. Though only men attended the School for Elders, the lectures were circulated and undoubtedly preached and several of the ideas presented became an essential part of the lives of early Mormon women.5 Three [158] general themes introduced in the lectures pervade the correspondence of these women: spiritual knowledge, bearing witness, and sacrifice.
Spiritual Knowledge
We rejoice when we realize the wonderful works of our Heavenly Father and his dealings toward his children. Yes, I rejoice in the commands and revelations that has been given in these last days.
—Almira Covey6
In the introduction to the published version of the Lectures on Faith, Joseph Smith declared that the purpose of the lectures was to “unfold to the understanding the doctrine of Jesus Christ.”7 They defined, outlined, and explained the purpose of true faith; described why it is necessary; and elucidated the results of the possession of true faith in God. Latter-day Saints believed that Smith—as a prophet of God—could teach them the correct character of God. The third lecture teaches that three things are necessary for faith:
First, the idea that [God] actually exists. Secondly, a correct idea of his character, perfections, and attributes. Thirdly, an actual knowledge that the course of life which [one] is pursuing is according to [God’s] will.8
Though purportedly Smith himself at one time questioned the existence of God, these women did not illustrate a lack of faith in the existence of God. Additionally, they [159] demonstrate belief that as a prophet, Smith taught them the correct idea of God.9 They consistently testified to a belief in God as a loving Father, Christ as Savior, Smith as Prophet, the Church as Christ’s, and revelations as the word of God. The heavens were opened, and they anxiously awaited additional knowledge and guidance from God. They felt deeply blessed by God for such knowledge, and they repeatedly make evident that they believed they were living the life that God wanted them to lead. Many had searched extensively and celebrated finding truth.
Lucy Smith declared, “The Lord is revealing the misteries of the heavenly Kingdom unto his Children.”10 Eliza R. Snow boldly bore witness to the calling of Smith:
I now anticipate your question, Do you believe that Joseph Smith is a prophet? I have not seen or heard anything which caused me to doubt it even for a moment: If possible I have better testimony that J. Smith is a prophet, then Jeremiah was one, altho’ he has not been kept in prison quite as long.11
Phebe Peck described “many joyful meetings” with Joseph Smith and Sidney Rigdon and the “many misteries unfolded to our view which gave me great consolation.”12 Rebecca Williams boldly testified of the Three Witnesses of the gold plates, “I heard them declair in publick meeting that they saw an Holly Angel come down from heaven and brought the plaits and laid them before their eyes and told them that those was the plaits that Joseph Smith was translation the Book of Mormon from.”13 [160]
Lucy Lisk initially seemed surprised when her cousin, a Mormon missionary, taught her truths from the Bible. After learning in greater detail, she was “more fully convinced of the truth of the doctrine.” She, her mother, and sister then decided to be baptized together, “having been fully convinced of the truth of the doctrine which we have embraced and are determined to prove faithful to the end.”14 Olive Hale articulated her joy:
I feel to rejoice with those that do rejoice in the latter day kingdom which I do know is the work of the Lord. and it will continue to roll on untill Christ Jesus our Lord will descend in the clouds of heaven, with power and great glory, when the saints shall be caught up to meet him in the air. I pray this may be our happy lot.15
While the letters do relate an initial emotional reaction to the message over an intellectual response, they reflect one of the principles of personal revelation revealed through Smith—“I will tell you in your mind and in your heart.”16 Though their initial conversion was based on a feeling of the Spirit, many also received the intellectual confirmation of their conversion through their study of scripture—old and new.17 Rebecca Swain cited the Book of Mormon pages that backed up her belief in the Three Witnesses. Mary Fielding Smith found that the apostasy in Kirtland was reminiscent of [161] Korah in the Old Testament. The women repeatedly quote scripture in personal application.
Lydia Knight, an 1833 convert, remembered her first interaction with Joseph Smith and Sidney Rigdon. Sidney Rigdon taught her, “God is no respector of persons, but will give all that ask of Him a knowledge of the things Joseph Smith has declared unto you, whether they are true or false, of God or of Man.”18 Lydia believed that she and all others could discover such certainty for themselves, and once they felt the Lord’s illumination, they moved to empower others with the same opportunity. This process of individual autonomous seeking of truth and finding certitude empowered them. They were convicted.
Bearing Witness
May the Lord open your hearts to understand the truth.
—Lovina Wilson19
The second lecture introduces the concept that it is only human testimony that incites any inquiry or knowledge of God in the world. As recorded in Genesis, Adam knew of God because he conversed with him in the Garden of Eden and God continued to be manifest to him.20 Those of the human family who followed after Adam who knew of God believed because the testimony of others incited an initial desire in them to know of God. The lecture taught that “the inquiry” incited by human testimony “frequently [162] terminated, indeed always terminated when rightly pursued, in the most glorious discoveries and eternal certainty.”21
These women repeatedly exhort the subjects of their letters to know of the truth personally. Resembling many of the female preachers that Catherine Brekus examined, they felt that God had called them to share His message. It was their duty. Phebe Peck describes her trepidation at this responsibility: “I shall now attempt to writte you the sentiments of my heart in the fear of my God.”22 Though most Mormon women did not preach formally, this informal mode of warning most prevalent in their communication demonstrates similar intensity to those who publicly exhorted others. In contrast to most Mormon women, Sarah Layton distributed missionary tracts in villages close by. Though this endeavor was only sometimes successful, she felt it her obligation and privilege.23 Sarah Studevant Leavitt—one of the few on record who publicly preached—yearned, “I wanted very much to get the good will of my neighbors, for I knew that I could have no success in preaching Mormonism unless I did and was so full of the spirit it was hard to hold my peace.”24
A significant portion of that joy came as a result of what the women understood as the manifestations of the power of God. As Lucy Mack explained:
When our Saviour was upon the earth he sent forth his disciples and commanded them to preach his Gospel and these signs he said should follow them that believed, in my name the[y] shall do many wonderful [163] works; they shall cast out devils; they shall take up serpents and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover. now where can we find these signs following they that call themselves preachers of the Gospel and why they do not follow? it surely must be because they do not believe and do not teach the true doctrine of Christ. for God is the same yesterday today and forever and changeth not.25
Many witnessed the gift of healing, speaking in tongues, prophesying, and multiple other manifestations of the Spirit.26 They considered these manifestations as assurances that Smith was indeed called of God. Melissa Dodge’s sight was restored after she received a blessing from an apostle prior to her baptism. Her letter resonates with gratitude to God. The sister of Lucy Lisk was healed before her baptism causing her to believe in the laying on of hands. Lovina Wilson exulted, “The ‘times of prophesing’ has truly come from the Lord. May we all pass into it and be really acquainted with the freedom of truth that we may go on our way rejoicing.”27
The nineteenth century was a period of ardent millennial expectations for the Saints and for Christians in general. Most believed the Second Coming of Christ was imminent or had already occurred. Surely the common usage of different variations of the phrase “I come quickly” throughout the new revelations added to these millennial expectations of the Saints.28 Lucy Smith affirmed the gravity of the condition of the world: “For it is not long before he is to make his appearance on the earth with all the hosts of heaven for to take vengance on the wicked & they that know not God.”29 [164]
The usage of scriptural descriptions such as “the coming of the Savior is nigh and at hand,” “this generation will not pass away until he will appear in his glory,” and the images of the fulfillment of prophecy were commonly utilized.30 Eliza R. Snow assured, “These are indeed the last days, and that the inhabitants of the earth are, in some of them at least, beginning to be in haste to fill up their measure, before the Lord shall come forth from his hiding place.”31
Their message of exhortation is consistently plain and at times abrasive, disclosing the perceived urgency of the message. As Bradley also noted, whether or not such boldness was characteristic of their personality, it is consistent. Old Testament–flavored warnings of curses and harsh judgments waiting to fall upon the unrighteous and those who chose not to know God were prevalent. Lucy Smith closed her letter imploring her brother:
I must now close my letter by entreating you as one that feels for your souls to seek an interets in Christ and when you have an opportunity to receive this work do not reje<c>t it but read it and examine for yourselves. . . . I want you to think seriously of these things for they are the truths of the Living God.32
Likewise Phebe Peck does not mince words as she contemplates the blessings that await her sister if she will finally turn her heart to God:
these blessings in your state of unbelief you can not enjoy but you may yet have the priveledge if you have not entirely heardened your heart against these things. and I would exhort you not to regect annother call you have been called to repent of your sins and obey the gospel. you have been [165] convicted from time to time but you could not give up all for christ and now I feel to say that if you do not give up all and follow your Lord and and Master you will not be made worthy to partake of the Celestial glories in the kingdom of our God. I hope you will think of <these> things and ponder them in your Heart for they are of great worth unto the Children of Men.33
Though Rebecca Swain appeared somewhat flustered at how to convince her father to examine Mormonism, she remains persuaded that if he would just take the time he would know for himself. She pleaded with him:
my Father, I hardly know what to say to you. did you and Mother know the Circumstances as we do in relation to this work, I am persuaded you would bele belive it. my heart morns for my relation acording to the flesh, but all I can do is to commend them to God praying that he would enliten your minds in the way of truth.34
Almira Covey echoes Rebecca’s apprehension but in like manner admonishes her sister:
Perhaps some may think me deluded and feel to pity me, but will soon know the truth of these things, for great things await this generation; and it is for this reason that I feel so anxious for you and the rest of my friends, for behold the coming of our Saviour is nigh at hand, and this generation will not pass away until he will appear in his glory and we ought to be prepared for that day, although we may not either of us live to see that day; yet if we wish to be happy we must be prepared for it whether in life or death we may abide the day.35
Almira also introduces another motive for the need for prompt action. Though many were sure of the immediacy of the advent of the Second Coming of Christ, even [166] without it, the need remained sure. The simple uncertainty of life and the future also played a significant role in the urgency of their message. Later in her correspondence to her sister, Almira reiterates, “Harriet, I want you to write me about what you think about these things, for I do no think it is time that you were preparing for death, judgement and Eternity, for we do not know how soon we may be called to leave this world.”36
Congruent to these cautions of the awaiting
destruction, the women likewise continually proclaim the blessings awaiting them upon acceptance of their message. Phebe Peck urged her sister, “Could you but see and believe as I do the way would be opened and you wold come to this land and we should behold each other and rejoice in the things of God.” She adds, “Perhaps will have an opportunity of reading for your self and if you do I hope you will read with a careful and a prayerful heart for these things are worthy of notice. and I desire that you may search into them for it is <that> which lends to our happiness in this world and in the world to come.”37 Notwithstanding fear of tiresome repetition, Almira Covey advised her sister:
Now Harriet I do not know what else to write about unless it is about Mormonism (as many call it) and perhaps you will think this to be an old story, but if it is with you it is not with me, my faith is as strong as ever in this thing, and I rejoice that the Lord has suffered me to live in this day when this word has come forth to the children of men.38
Despite the immediate need for action, the women maintain a belief that conversion was an intensely personal process and most attempt to judiciously avoid compulsion. They saw that those who did not have a personal conviction would not last as faithful members. As the wife of Edwin Whiting admonished: [167]
I have only to say search the Scriptures for yourself prayerfully and carefully and see whether these things are so. be careful not to pin you[r] faith on any ones sleeve for we must each live and die for ourselves.39
Lucy Lisk epitomized the shared yearning for their relations:
I have not written half I wanted to and perhaps you will think I have been more particular than interesting—but I feel as though I wanted you to know all that I know. and if you wish to know what true enjoyment is—become a Mormon. Yes, come out and be separated from sinners and sin. take the path the Saviour trod, though it may be a thorny one. I believe you will find many sweet flowers. also search the scriptures carfully and prayerfully and see if these things are not so. . . . You must not give credit to the silly and rediculous stories you hear. but look to God and he will not deceive you. if you put your trust in him he will hold you up and never forsake you.40
Sacrifice
When I think that I have forsaken all for Christ it brings a consolation that surpasses the grief.
—Phebe Peck
Offences must need come.
—Eliza R. Snow
In the Sixth Lecture on Faith, the principle of sacrifice is introduced. It teaches that “the knowledge that men have that they are accepted in the sight of God is obtained by offering sacrifice.”41 Only those who were willing to lay down all they possessed could hope to stand in the eternities alongside those who had sacrificed their lives in God’s cause. The lectures taught that both a willingness to sacrifice and a knowledge that the course they were pursuing was correct were integrally connected. Both were [168] requisite for the assurance of exaltation. One could only truly be willing to sacrifice all if he or she knew that his or her actions were in accordance with God’s will, and such knowledge only came alongside such willingness. These women integrated these principles into their lives. They knew their lives held the approbation of God. Though they may have questioned their strength to endure, they would sacrifice that which they felt God required of them, knowing that there was purpose in suffering.
They were willing to survive the “spoiling of their goods” and lives because they believed that Smith possessed the authority of God. He was the chosen of God to introduce doctrine to them, and he taught that God would continue to reveal knowledge to them “line upon line and precept upon precept.”42 As they learned, the Lord would try them accordingly. Though after the experiences of New York, Ohio, and Missouri, most expected upheaval as a constant in their lives, initially they had no comprehension what membership in The Church of Jesus Christ would entail. As previously discussed, Phebe Peck penned, “I did not know when I left that I should be called to come thus far.” The double entendre of her statement signifies both the physical movement and the doctrinal evolution that centered their lives as Saints.
Problems in multifarious forms came to these early Mormon women because of their membership in The Church of Jesus Christ of Latter-day Saints. They experienced difficulties with their health because of inadequate shelter and travel during harsh times of year. Often family members opposed them, and even without direct opposition from family, many went for months and years attempting to communicate with their families without response. If they were fortunate enough to be without confrontational relatives, [169] most had “enough opposition from other quarters.”43 Each time they attempted to settle and establish a home, they lived with the knowledge that their stay could be short and the upheaval could very well continue. With husbands often gone on missions, sometimes imprisoned, and some injured or even killed, out of necessity many learned to care for children and household affairs alone. Though they learned to be independent and care for their families on their own, one cannot marginalize the effect on a woman living day to day without the physical presence and support of her husband. Mary Ann Young expressed the difficulty of writing to her husband on a mission amidst sickness and caring for their home and children:
I have not time <to rite> much for little Joseph is very woresome as he is cutting teeth. he comes to me while I am writ<ing> and hangs hold of my cloaths and begs me to take him, so you must excuse all that is not agreeable to your mind. there are many things I wanted to say to you but cannot write them now. I trust a time will Come when we shall meet face to face and convers to gether before long.44
She continued demonstrating her desire to live without pitying herself. She wrote:
I need not tell you that your society is would make home much more pleasant to me. But I well <know> the Lord has called you to go far away to proclaim his everlasting gospel so through his assisting <grace> I do not feel to repine att my lot.
Despite the “trial of [her] weak faith,” Vilate Kimball as well assured her missionary husband, “I am perfectly reconciled to your going.”45
The greatest number of letters were written during and after the tumult of the Missouri period. Between sixty and one hundred fifty men were imprisoned after the [170] siege at Far West beginning the expulsion from Missouri. Mary Fielding Smith, Olive Hale, Almira Covey, and Laura Phelps all had husbands and sons imprisoned. When Mary Fielding Smith received a packet of letters from her husband imprisoned in Liberty Jail she described “mingled feelings of pleasure and grief.”46 The relief of hearing from him could not supersede the torment of knowing what he had passed through. Almira Covey questioned her sister’s ability to understand what she had passed through as she affirmed:
We have been requested in several letters to give a history of the proceedings of the mob in Missouri but this is more than I can do. It is more than I can do to point to you our feelings when surrounded by a wicked mob. Not allowed even to go out of town to our friends without leave from that wicked crew. You can better judge what my feelings were when seeing my husband taken away to prison with about 50 others and for what? Nothing but out religion.47
Moreover Eliza R. Snow described the uncertainty of possible future outcomes, as she declared:
I fear them not, but know what new torture they may invent. They have not burnt any of us at the stake, yet,—they have imprison’d, whip’d, ston’d, and shot some by death does not terrify us enough to suit them, for they say that the Mormons are so d—d sure of going to heaven, they had as lief die as not. The Lord maketh the wrath of man to praise him. Let his name be magnified.48
They believed that the Lord would give them comfort despite the trying experiences they would continue to encounter.
Many of the women not only mourn for their own situation but “mourn many times because of the unbelief of the children of men.”49 This mourning was both for the [171] general state of incredulity in the world and for those former believers. After the Ohio period, apostasy was a continuing characteristic of their Church experience that they had to endure. Two of the women included in this study had brothers who were ordained as apostles in the first Quorum of the Twelve who apostatized and afterwards persecuted Church membership. The consistent apostasy had a significant effect on all. Mary Fielding Smith described the hopeless state of Kirtland apostasy to her sister. She lamented, “We are not yet able to tell where it will end. I have been made to tremble and quake before the Lord and to call upon him with all my heart almost day and night.”50 While upsetting and frightening, many of the women looked to scripture to give them purpose.
Surrounded by failing hearts so often, these early Mormon women would at times question their own strength and resolve to remain faithful. Almira Covey articulated:
I am liable to go astray and I may yet prove unfaithful and be numbered with the foolish Virgins and be cast out of the kingdom; but if I am, I alone shall be to blame for I have had great privileges, and the Lord has given me much light and bestowed many spiritual blessing upon me.51
Almira’s mother, Temperance Mack, saw purpose in the adversity saying, “Although the chaff is a scattering off to the four winds yet their remains some wheat in the granary. we have been sifted and if we should be [faithful] what remains will be so much the better.”52 If they could endure, they would be stronger because of it. Despite the declension of others, Melissa Dodge demonstrated her determination: [172]
We are Still determind [to] maintain the faith wich once Was deliverd to the Saints and not fall away like Some have and deni <the> gospel of Christ. When affliction or persecutions ariseth for the Words Sake immediately theay are offended.53
Mary Fielding expressed belief in purposeful suffering as she declared, “I feel more & more convinced that it is through s<u>ffering that we are to be made perfected and I have already found it have <the> effect of driving one nearer to the Lord.”54 The end result was worth the process. Temperance Mack assured her daughter of her desire to endure:
I would just say my mind is the same and if the scriptures are fulfilled the saints must suffer persecution and although we have suffered much and it looks dark ahead of us yet none of these things move me neither in my life dear if so be I can obtain a crown of glory.55
I niver have wish my self back.
—Sally Parker56
That which God required of them was not easy, and momentary loss of faith was not uncommon. Moments of questioning, however, did not override an overall peaceful assurance and a determination to remain faithful to the end of life demonstrated though their correspondence. Regret did not muddle their determination. As Temperance Mack articulated:
Neither do I regret that I have left the eastern states for where the Lord says go. I must obey although my heart is with my children and they are near and dear to me, yet I am no better than the martyrs—they had to [173] suffer the loss of all things to be an incorruptible crown and so must I, and I do it cheerful knowing I shall reap in due time.57
They sought out truth and felt that God imparted truth to them. Truth empowered them and once in the fold, these women desired their familial intimates to join them despite the trials they would surely encounter in hopes of happiness in this life and an ultimate eternal reward of returning to their God. Similar to other American women in the first half of the nineteenth century, religion and salvation were their overriding concerns. In religion they found a degree of autonomy to define themselves not readily available in other areas of their lives. Their conviction was sure to enable their adherence to a persecuted prophet and his people rather than fulfilling their religious desires through the mainstream religions of the day. [174]
