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Minutes and Discourse, 31 August 1842

Source Note

Female Relief Society of Nauvoo

A church organization for women; created in Nauvoo, Illinois, under JS’s direction on 17 March 1842. At the same meeting, Emma Smith was elected president, and she selected two counselors; a secretary and a treasurer were also chosen. The minutes of the society...

View Glossary
, Minutes, and JS, Discourse,
Nauvoo

Principal gathering place for Saints following expulsion from Missouri. Beginning in 1839, Church of Jesus Christ of Latter-day Saints purchased lands in earlier settlement of Commerce and planned settlement of Commerce City, as well as surrounding areas....

More Info
, Hancock Co., IL, 31 Aug. 1842. Featured version copied [ca. 31 Aug. 1842] in Relief Society Minute Book, pp. [80]–[84]; handwriting of
Eliza R. Snow

21 Jan. 1804–5 Dec. 1887. Poet, teacher, seamstress, milliner. Born in Becket, Berkshire Co., Massachusetts. Daughter of Oliver Snow and Rosetta Leonora Pettibone. Moved to Mantua, Trumbull Co., Ohio, ca. 1806. Member of Baptist church. Baptized into Church...

View Full Bio
; CHL. For more complete source information, see the source note for Nauvoo Relief Society Minute Book.

Historical Introduction

On the evening of 31 August 1842, JS met with the
Female Relief Society

A church organization for women; created in Nauvoo, Illinois, under JS’s direction on 17 March 1842. At the same meeting, Emma Smith was elected president, and she selected two counselors; a secretary and a treasurer were also chosen. The minutes of the society...

View Glossary
in
Nauvoo

Principal gathering place for Saints following expulsion from Missouri. Beginning in 1839, Church of Jesus Christ of Latter-day Saints purchased lands in earlier settlement of Commerce and planned settlement of Commerce City, as well as surrounding areas....

More Info
, Illinois, to express his gratitude and to bless the members of the organization.
1

See JS, Journal, 31 Aug. 1842.


In late July, the Relief Society had drafted a petition, which was signed by approximately one thousand women, defending JS and urging Governor
Thomas Carlin

18 July 1789–14 Feb. 1852. Ferry owner, farmer, sheriff, politician. Born in Fayette Co., Kentucky. Son of Thomas Carlin and Elizabeth Evans. Baptist. Moved to what became Missouri, by 1803. Moved to Illinois Territory, by 1812. Served in War of 1812. Married...

View Full Bio
to refuse to allow him to be extradited to
Missouri

Area acquired by U.S. in Louisiana Purchase, 1803, and established as territory, 1812. Missouri Compromise, 1820, admitted Missouri as slave state, 1821. Population in 1830 about 140,000; in 1836 about 240,000; and in 1840 about 380,000. Latter-day Saint ...

More Info
. Representing the Relief Society,
Emma Smith

10 July 1804–30 Apr. 1879. Scribe, editor, boardinghouse operator, clothier. Born at Willingborough Township (later in Harmony), Susquehanna Co., Pennsylvania. Daughter of Isaac Hale and Elizabeth Lewis. Member of Methodist church at Harmony (later in Oakland...

View Full Bio
,
Eliza R. Snow

21 Jan. 1804–5 Dec. 1887. Poet, teacher, seamstress, milliner. Born in Becket, Berkshire Co., Massachusetts. Daughter of Oliver Snow and Rosetta Leonora Pettibone. Moved to Mantua, Trumbull Co., Ohio, ca. 1806. Member of Baptist church. Baptized into Church...

View Full Bio
, and
Amanda Barnes Smith

View Full Bio

traveled to
Quincy

Located on high limestone bluffs east of Mississippi River, about forty-five miles south of Nauvoo. Settled 1821. Adams Co. seat, 1825. Incorporated as town, 1834. Received city charter, 1840. Population in 1835 about 800; in 1840 about 2,300; and in 1845...

More Info
, Illinois, and presented the petition to Carlin on 28 July.
2

See Nauvoo Female Relief Society, Petition to Thomas Carlin, ca. 22 July 1842, in Derr et al., First Fifty Years of Relief Society, 136–141; and Minutes, 22 July 1842.


Comprehensive Works Cited

Derr, Jill Mulvay, Carol Cornwall Madsen, Kate Holbrook, and Matthew J. Grow, eds. The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women’s History. Salt Lake City: Church Historian’s Press, 2016.

Despite their pleas, however, Carlin issued a writ to arrest JS. Unable to maintain his freedom through legal efforts, JS spent much of August in hiding, finally returning to his home on 23 August.
3

See JS, Journal, 24 Aug. 1842.


At the 31 August meeting, which was held in the
grove

Before partial completion of Nauvoo temple, all large meetings were held outdoors in groves located near east and west sides of temple site. Had portable stands for speakers. JS referred to area as “temple stand” due to its location on brow of hill.

More Info
near the
temple

Located in portion of Nauvoo known as the bluff. JS revelation dated Jan. 1841 commanded Saints to build temple and hotel (Nauvoo House). Cornerstone laid, 6 Apr. 1841. Saints volunteered labor, money, and other resources for temple construction. Construction...

More Info
, JS gave a discourse recounting his return to
Nauvoo

Principal gathering place for Saints following expulsion from Missouri. Beginning in 1839, Church of Jesus Christ of Latter-day Saints purchased lands in earlier settlement of Commerce and planned settlement of Commerce City, as well as surrounding areas....

More Info
from exile—after having avoided extradition—and thanking the society for all they had done to aid him while he was hiding. In his discourse, JS condemned his enemies, namely
John C. Bennett

3 Aug. 1804–5 Aug. 1867. Physician, minister, poultry breeder. Born at Fairhaven, Bristol Co., Massachusetts. Son of John Bennett and Abigail Cook. Moved to Marietta, Washington Co., Ohio, 1808; to Massachusetts, 1812; and back to Marietta, 1822. Married ...

View Full Bio
and his supporters, and expressed his confidence that he would triumph despite the adversity he faced.
4

In condemning his enemies and stating that he would ultimately triumph over adversity, JS echoed sentiments he had expressed in a 29 August discourse to the elders of the church. In that sermon, he denounced all those who had worked against him. (See Discourse, 29 Aug. 1842.)


He also spoke of additional instructions regarding
baptisms

An ordinance in which an individual is immersed in water for the remission of sins. The Book of Mormon explained that those with necessary authority were to baptize individuals who had repented of their sins. Baptized individuals also received the gift of...

View Glossary
for the dead, which he said he planned to share with the Latter-day Saints soon.
5

In early September, JS wrote a letter to the church in which he instructed the Saints that proxy baptisms for the dead should be witnessed by a recorder. (See JS, Journal, 4 Sept. 1842 [D&C 127]; and “Tidings,” Times and Seasons, 15 Sept. 1842, 3:919–920.)


Emma Smith

10 July 1804–30 Apr. 1879. Scribe, editor, boardinghouse operator, clothier. Born at Willingborough Township (later in Harmony), Susquehanna Co., Pennsylvania. Daughter of Isaac Hale and Elizabeth Lewis. Member of Methodist church at Harmony (later in Oakland...

View Full Bio
, president of the Relief Society, then rose and read the names of women who hoped to become members of the society; they were unanimously accepted by a vote of the women present. She also asked the assembled sisters to pray for Latter-day Saint Roxsena Higby Repsher, who had separated from her husband, Daniel Repsher. At that point, JS resumed speaking; he made additional remarks about Roxsena Repsher and spoke further about baptisms for the dead, emphasizing the importance of having someone present to record the names of those who were baptized by proxy.
As secretary for the Relief Society,
Eliza R. Snow

21 Jan. 1804–5 Dec. 1887. Poet, teacher, seamstress, milliner. Born in Becket, Berkshire Co., Massachusetts. Daughter of Oliver Snow and Rosetta Leonora Pettibone. Moved to Mantua, Trumbull Co., Ohio, ca. 1806. Member of Baptist church. Baptized into Church...

View Full Bio
took minutes for the meeting, including the account of JS’s discourse. It appears that Snow initially took notes during the meeting on loose paper and then copied them into the Relief Society’s minute book shortly afterward.

Footnotes

  1. [1]

    See JS, Journal, 31 Aug. 1842.

  2. [2]

    See Nauvoo Female Relief Society, Petition to Thomas Carlin, ca. 22 July 1842, in Derr et al., First Fifty Years of Relief Society, 136–141; and Minutes, 22 July 1842.

    Derr, Jill Mulvay, Carol Cornwall Madsen, Kate Holbrook, and Matthew J. Grow, eds. The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women’s History. Salt Lake City: Church Historian’s Press, 2016.

  3. [3]

    See JS, Journal, 24 Aug. 1842.

  4. [4]

    In condemning his enemies and stating that he would ultimately triumph over adversity, JS echoed sentiments he had expressed in a 29 August discourse to the elders of the church. In that sermon, he denounced all those who had worked against him. (See Discourse, 29 Aug. 1842.)

  5. [5]

    In early September, JS wrote a letter to the church in which he instructed the Saints that proxy baptisms for the dead should be witnessed by a recorder. (See JS, Journal, 4 Sept. 1842 [D&C 127]; and “Tidings,” Times and Seasons, 15 Sept. 1842, 3:919–920.)

Asterisk (*) denotes a "featured" version, which includes an introduction and annotation.
*Minutes and Discourse, 31 August 1842
Nauvoo Relief Society Minute Book History, 1838–1856, volume D-1 [1 August 1842–1 July 1843] “History of Joseph Smith”

Page [80]

Grove

Before partial completion of Nauvoo temple, all large meetings were held outdoors in groves located near east and west sides of temple site. Had portable stands for speakers. JS referred to area as “temple stand” due to its location on brow of hill.

More Info
, August 31st.
Prest.

The highest presiding body of the church. An 11 November 1831 revelation stated that the president of the high priesthood was to preside over the church. JS was ordained as president of the high priesthood on 25 January 1832. In March 1832, JS appointed two...

View Glossary
Joseph Smith opened the meeting by addressing the Society. He commenced by expressing his happiness and thankfulness for the privilege of being present on the occasion. He said that great exertions had been made on the part of our enemies, but they had not accomplished their purpose— God had enabled him to keep out of their hands— he had war’d a good warfare inasmuch as he had whip’d out all of
[John C.] Bennett

3 Aug. 1804–5 Aug. 1867. Physician, minister, poultry breeder. Born at Fairhaven, Bristol Co., Massachusetts. Son of John Bennett and Abigail Cook. Moved to Marietta, Washington Co., Ohio, 1808; to Massachusetts, 1812; and back to Marietta, 1822. Married ...

View Full Bio
’s host—
1

Two days earlier, JS spoke of the many enemies he had confounded, including Governor Thomas Carlin, Governor Lilburn W. Boggs, and Missourians in general. He also spoke against Orson Pratt, Sidney Rigdon, and George W. Robinson, implying that they had ties to John C. Bennett. In his letters to the editor of the Sangamo Journal, Bennett called for Robinson, Rigdon, Pratt, and others to verify his accusations against JS. While Robinson apparently wrote privately to Bennett and shared his perspective, neither he nor the others spoke out publicly against JS. Robinson left the church and moved away from Nauvoo, while Rigdon and Pratt reconciled with JS. (See Discourse, 29 Aug. 1842; John C. Bennett, Carthage, IL, 2 July 1842, Letter to the Editor, Sangamo Journal [Springfield, IL], 15 July 1842, [2]; John C. Bennett, Carthage, IL, 4 July 1842, Letter to the Editor, Sangamo Journal, 15 July 1842, [2]; George W. Robinson, Nauvoo, IL, to John C. Bennett, 3 July 1842, in Bennett, History of the Saints, 44–45; and George W. Robinson, Nauvoo, IL, to John C. Bennett, 16 Sept. 1842, in Bennett, History of the Saints, 248–249.)


Comprehensive Works Cited

Sangamo Journal. Springfield, IL. 1831–1847.

Bennett, John C. The History of the Saints; or, an Exposé of Joe Smith and Mormonism. Boston: Leland and Whiting, 1842.

his feelings at the present time were, that inasmuch as the Lord Almighty had preserv’d him today. He said it reminded him of the Savior, when he said to the pharisees, “Go ye and tell that fox, Behold I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected.” &c.
2

Luke 13:32.


He said he expected the heavenly Father had decreed that the Missourians shall not get him— if they do, it will be because he does not keep out of the way.
Prest. S. continued by saying, I shall triumph over my enemies— I have begun to triumph over them at home and I shall do it abroad—
3

In late August 1842, JS directed missionaries to travel to the eastern United States in an effort to refute the accusations that Bennett was making in the press and in public lectures. (See Discourse, 29 Aug. 1842.)


all those that rise up against me will feel the weight of their iniquity upon their own heads— those that speak evil are abominable characters— and full of iniquity— All the fuss and all the stir against me, is like the jack in the lantern, it cannot be found.
4

The phrase “Jack in the lantern” referred to the visual phenomenon of ignis fatuus, or erratically moving light (also called will-o’-the-wisp), and denoted something misleading or elusive. Folklore developed in western Europe around this visual phenomenon, connecting it with stories about “Shady Jack” or “Jack of the Lantern.” In most folklore, the trickster character of Jack confounded the devil to escape death for a time, only to be eternally caught between heaven and hell after his death as the result of his trickery; he thus was doomed to wander the world as a spirit. (See “Jack-o’-lantern,” in Oxford English Dictionary, 5:539–540; Allies, British, Roman, and Saxon Antiquities, 423–430; and Santino, All around the Year, 157.)


Comprehensive Works Cited

Allies, Jabez. The British, Roman, and Saxon Antiquities and Folk-lore of Worcestershire. 2nd ed. London: John Russel Smith, 1856.

Santino, Jack. All around the Year: Holidays and Celebrations in American Life. Urbana: University of Illinois Press, 1995.

Altho’ I do wrong, I do not the wrongs that I am charg’d with doing— the wrong that I do is thro’ the frailty of human nature like other men. No man lives without fault. Do you think that even Jesus, if he were here would be without fault in your eyes? Th[e]y said all manner of [p. [80]]
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Document Information

Related Case Documents
Editorial Title
Minutes and Discourse, 31 August 1842
ID #
919
Total Pages
5
Print Volume Location
JSP, D10:454–459
Handwriting on This Page
  • Eliza R. Snow

Footnotes

  1. [1]

    Two days earlier, JS spoke of the many enemies he had confounded, including Governor Thomas Carlin, Governor Lilburn W. Boggs, and Missourians in general. He also spoke against Orson Pratt, Sidney Rigdon, and George W. Robinson, implying that they had ties to John C. Bennett. In his letters to the editor of the Sangamo Journal, Bennett called for Robinson, Rigdon, Pratt, and others to verify his accusations against JS. While Robinson apparently wrote privately to Bennett and shared his perspective, neither he nor the others spoke out publicly against JS. Robinson left the church and moved away from Nauvoo, while Rigdon and Pratt reconciled with JS. (See Discourse, 29 Aug. 1842; John C. Bennett, Carthage, IL, 2 July 1842, Letter to the Editor, Sangamo Journal [Springfield, IL], 15 July 1842, [2]; John C. Bennett, Carthage, IL, 4 July 1842, Letter to the Editor, Sangamo Journal, 15 July 1842, [2]; George W. Robinson, Nauvoo, IL, to John C. Bennett, 3 July 1842, in Bennett, History of the Saints, 44–45; and George W. Robinson, Nauvoo, IL, to John C. Bennett, 16 Sept. 1842, in Bennett, History of the Saints, 248–249.)

    Sangamo Journal. Springfield, IL. 1831–1847.

    Bennett, John C. The History of the Saints; or, an Exposé of Joe Smith and Mormonism. Boston: Leland and Whiting, 1842.

  2. [2]

    Luke 13:32.

  3. [3]

    In late August 1842, JS directed missionaries to travel to the eastern United States in an effort to refute the accusations that Bennett was making in the press and in public lectures. (See Discourse, 29 Aug. 1842.)

  4. [4]

    The phrase “Jack in the lantern” referred to the visual phenomenon of ignis fatuus, or erratically moving light (also called will-o’-the-wisp), and denoted something misleading or elusive. Folklore developed in western Europe around this visual phenomenon, connecting it with stories about “Shady Jack” or “Jack of the Lantern.” In most folklore, the trickster character of Jack confounded the devil to escape death for a time, only to be eternally caught between heaven and hell after his death as the result of his trickery; he thus was doomed to wander the world as a spirit. (See “Jack-o’-lantern,” in Oxford English Dictionary, 5:539–540; Allies, British, Roman, and Saxon Antiquities, 423–430; and Santino, All around the Year, 157.)

    Allies, Jabez. The British, Roman, and Saxon Antiquities and Folk-lore of Worcestershire. 2nd ed. London: John Russel Smith, 1856.

    Santino, Jack. All around the Year: Holidays and Celebrations in American Life. Urbana: University of Illinois Press, 1995.

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