Essentials in Church History / A History of the Church from the Birth of Joseph Smith to the Present Time (1922), with Introductory Chapters on the Antiquity of the Gospel and the "Falling Away"

by Joseph Fielding Smith

Appendix: The Auxiliary Organizations of the Church

In addition to the quorums of the priesthood, there are in the Church a number of helpful organizations known as the auxiliary organizations. These are: The National Woman’s Relief Society, The Deseret Sunday School Union, The Young Men’s Mutual Improvement Association, The Young Ladies’ Mutual Improvement Association, and The Primary Association. There are two other organizations which are not classed as auxiliaries, namely, The Religion Classes—an adjunct of the Church School system —and the Genealogical Society of Utah, which is closely related in its work to the temples.

A brief statement of the organization, accomplishments and aims of these societies is here given.

The National Woman’s Relief Society

The Relief Society, now known as the National Woman’s Relief Society, was organized in Nauvoo, March 17, 1842, by Joseph Smith, the Prophet, assisted by Elders John Taylor and Willard Richards. The object of the society, as stated by the Prophet, was “to look after the wants of the poor, to search after objects of charity, and to administer to their wants; to assist by correcting the morals and strengthening the virtues of the community, and thus to save the elders the trouble of rebuking.” He also expressed the desire that the society might be built up in a most high and acceptable manner, and should be a select company of the virtuous, and those who would walk circumspectly. One feature of the work of the society should be to purge out iniquity, surmount difficulties, “though the soul be tried, the heart faint, and hands hang down.” The members should observe the laws of God, hearken to counsel and keep free from the evils of the world, and be “choice, virtuous and holy.”

This organization, composed exclusively of the women of the Church, now (1922) numbers about fifty thousand members. It has accomplished a wonderful work in the care of the poor, alleviating the distress of the needy, the sick and afflicted, comforting those who mourn and preparing the dead for burial. All this work, and much more, which would fill volumes, has been accomplished in the spirit of true charity and love by the members, who unitedly endeavor to carry out the admonition and instruction given by President Joseph Smith at the time of the organization in 1842.

Outlines have been prepared from year to year and a course of study presented to the members by which they are trained not only in their duties as members of the society, but also in various branches of education, to the intent that they may be better equipped for the duties of life.

The Deseret Sunday School Union

In the fall of 1848, a little more than a year after the arrival of the pioneers, Richard Ballantyne came to the Salt Lake Valley with his family. He located in the old fort and the following spring made plans for a home. He arranged his building to provide for the holding of a Sunday School, and on Sunday, December 9, 1849, the first Sunday School in the Rocky Mountains was held at his home, Elder Ballantyne being both superintendent and teacher. His Sunday School was popular among the members of the Church and was well attended until the year 1850, when a chapel was erected in the Fourteenth Ward into which the Sunday school was transferred. Not long after this other Sunday schools were organized in Salt Lake City and in a number of other settlements in Utah. However, there was no uniformity of method or course of study in these schools.

The possibility of the Sunday school as an agency for teaching the Gospel to the youth was early recognized and the importance of uniformity and co-operation in this task was urged early in 1866. In November, 1866, as a result of the growing sentiment, a meeting was called at which a general organization was effected for the purpose of concentrating and unifying Sunday school efforts. Elder George Q. Cannon was elected president of the organization which was called the Deseret Sunday School Union. The scope of the activity of the Deseret Sunday School Union is Church-wide, and its purpose is to establish uniformity in Sunday school methods, to develop greater teaching efficiency, and through co-operation to improve the quality of the work done. The Juvenile Instructor, first published by Elder George Q. Cannon early in 1856, is the official organ of the Deseret Sunday School Union, and is a potent factor in accomplishing these results. It contains uniform lessons for each department in the Sunday schools. Teacher-training work, as a means of developing greater teaching efficiency, was first undertaken by the Sunday schools under the leadership of the general board. This movement has since attained Church-wide application under the leadership and direction of the Priesthood.

As an organization, auxiliary to the Priesthood, the ultimate aim of the Sunday schools is to teach the principles of the Gospel and to stimulate the pupils to render willing obedience thereto. More specifically, the Sunday school aims so to equip its members that they will be able not only to work out their own salvation through the application of, and obedience to, the principles of the Gospel which they have been taught, but also to prepare themselves for service in the Priesthood, in the mission fields, and in the organizations at home, through which opportunities are afforded them to render service to others. The Sunday school recognizes no age limit, but aims to accommodate all grades of spiritual development from infancy to old age.

From a membership of 50 pupils in the first Sunday school, the enrollment has increased until in 1920 there were 970 Sunday schools in the organized stakes of Zion with an enrollment of 170,164 pupils and 18,184 officers and teachers. The Sunday school work and organization extend into the missions where there are 596 schools which have an enrollment of 25,189 pupils, and 4,623 officers and teachers. The Sunday school in the mission field is recognized as the best means of arousing interest in the work of the Church and as a step toward the establishing of branches. —Albert Hamer Reiser, general secretary.

The Young Men’s Mutual Improvement Associations

The Young Men’s Mutual Improvement Associations of the Church of Jesus Christ of Latter-day Saints were begun in the year 1875, the first organization having been effected in the Thirteenth ward, Salt Lake City, on the 10th day of June, that year, by Junius F. Wells, under the immediate instruction and direction of President Brigham Young. In 1921 there were 796 associations in the 871 wards and 86 stakes of the Church, with an active membership of 43,562 and a force of officers of 6,116. In 22 missions of the Church there are a large number of associations, with an encouraging membership; and much good is being accomplished for and by the young people. The organization is supervised by a general board under the direction of the general authorities of the Church. A central organization consisting of a superintendent, two assistants, the secretary, treasurer, and several aids, has charge in each stake. Each ward is officered by a president, two counselors, secretary, treasurer, class leaders, scoutmaster, and other assistants for special work in music, recreation, athletics, leisure-time activities, etc. Standing committees in all the organizations look after the details of the work. The Y. M. M. I. A. as an auxiliary organization, while independent in its actions, studies, recreation and general activity, is under the controlling influence of the general stake and ward officers of the Church. At the organization, President Brigham Young stated the keynote of the work of these organizations to be “the establishment in the youth of individual testimony of the truth and magnitude of the great latter-day work; the development of the gifts within them that have been bestowed upon them by the laying on of hands of the servants of God; cultivating a knowledge and an application of the eternal principles of the great science of life.” This great body of young men appeals for place and opportunity to work, to offer a helping hand in building up the Church of Christ, and to lend effective service to their fellowmen and in the cause of God. They stand for the mutual improvement of the youth of Zion. Their souls are thrilled with the grand vision of the future, and their hearts with the testimony of the glorious destiny of God’s “marvelous work and a wonder” of the latter days. The aim of their organization is, first, to impress them and all the youth of Israel with a testimony of the Gospel of Jesus Christ, as restored through Joseph the Prophet, and to this end they seek all useful knowledge by which they may be helpful in its establishment. They desire to learn to preside over public assemblies, to express themselves before the public, to study and to practice religious, civil, vocational, social and recreational, scientific and educational affairs, and to be trained in all that pertains to religious, moral, physical and intellectual advancement. The further object of the organization is to answer every desire of the young men of our community for excellence and enjoyment, and to provide for the gratification of every legitimate ambition and impulse to excel in these fields of endeavor without having to seek opportunity elsewhere. In a word, the aim of the Y. M. M. I. A. is to assist every young man to “complete living on the foundation of faith in God and his great latter-day work;” or, in other words, to live in perfect harmony with the established standards of the restored gospel of Jesus Christ.

The activities of the organization consists in the adoption of many interesting and attractive details for work and service, including advanced senior, senior, and junior studies, in new and attractive manuals; scout work; recreational programs; leisure-time activities, and other features of marked interest to young people. Their organization presents to them fascinating programs to hold their attention in the wonderful business of building characters in their own lives, and in establishing faith in God and his great latter-day work.

For a general heading for some of the declarations that this organization has made, and for which the young men stand, it is fitting to use the words of the Psalmist: “In the name of our God we will set up our banners.” To this end they present the following slogans: “We stand for a sacred Sabbath and a weekly half holiday; for a weekly home evening; for state and nation-wide prohibition; for thrift and economy; for service to God and country; for spiritual growth through attendance at sacrament meetings; for the non-use and non-sale of tobacco; and for loyal citizenship.”

Some trust in the wealth of mines, some in the riches of the earth, others gather houses and lands, or lean upon the learning and wisdom of men; but even as David, God’s servant of old, the Y. M. M. I. A. declare: “We will remember the name of the Lord our God. He will hear us from his holy heaven, hear and fulfil our petitions and redeem us with the saving strength of his right hand.” Setting up these slogans and ideals and, adding thereto, as the years go by, all helpful and useful knowledge and service, we will not only remember the name of the Lord our God, but will rejoice in his salvation, and in his name will seek to conquer evil and establish righteousness. —Edward H. Anderson, Editor of the Improvement Era.

The Young Ladies’ Mutual Improvement Association

The Young Ladies’ Mutual Improvement Association had its origin in the Retrenchment Association, organized by President Brigham Young in the Lion House on November 28, 1869. Its membership consisted entirely of his own daughters, Ella Young being president, with Emily, Zina, Maria, Carlie, Phebe, and Dora Young as associate officers. The purpose of this Retrenchment Association, as President Young expressed it, was “to retrench in dress, in speech, in everything that is bad and worthless, and to improve in everything that is good and beautiful.” He also stated that he wished his daughters and the girls of the Church generally to gain for themselves a knowledge and testimony of the Gospel.

Associations of other young women were soon patterned after the original one and later the name was changed to Mutual Improvement Association to harmonize with a similar organization which had been formed among the young men. In 1880 the general board was organized with Elmina S. Taylor, president; Margaret Y. Taylor, and Martha Home Tingey as counselors.

The fundamental aim has always been to give religious and moral instruction and in addition such other lines of work as will help to prepare girls for their true position in the home and community life. Courses in the study of the standard works of the Church, and in literature, home economics, ethics, history, etc., have been provided.

In connection with the Young Men’s Association, a line of work designated as “special activities” is conducted. This comprises music, public speaking, story-telling, declamation, drama, debating, etc. Much of the social work of the Church is under the direction of the two associations.

The official organ of the Young Ladies’ Mutual Improvement Association is the Young Woman’s Journal , a monthly magazine. This reflects the spirit of the organization and is the medium through which the general board reaches the stake and ward officers and members of the association. It has a subscription of about 18,000.

The junior members of the association are known as bee-hive girls, the work provided being of the nature of the camp fire work and parallel to that of the boy scouts. There are some 14,000 bee-hive girls, in age from 14 to 16 years. There are also senior classes in all of the local associations and advanced senior classes in the majority of them.

The present total membership (April 1, 1921) is 44,681. Two hundred seventy-six of this number are giving services in the Mission Field. —Clarissa Beesley, general secretary.

The Primary Association

The need of child culture and special religious training for the children was the motive that prompted the organization of the Primary Association in the Church. The Lord has placed the responsibility of the training of the children of Church members on the shoulders of the parents, where it properly belongs. However, in the multitude of duties it is necessary that some help be extended to assist the parents in the important labor, and the various auxiliary organizations were given for this purpose.

The following account of the origin and aims of the Primary Association is furnished by that organization:

“The Primary Association originated at Farmington, Davis County, Utah, where the first meeting was held on the 25th day of August, 1878.

“For some time previous, Sister Aurelia S. Rogers, the pioneer in this work, had reflected with much seriousness upon the need of a more strict guardianship over the boys and girls of Zion. She felt the necessity for more religious and moral training than they were then receiving; believed that children should be taught to beautify the home with the workmanship of their own hands, and learn to cultivate a love for music, for flowers, and for the beautiful in all things.

“The matter was brought to the attention of Sister Eliza R. Snow and a consultation was held with President John Taylor, Emmeline B. Wells, and others, resulting in a decision to organize what is now known as ‘The Primary Association.’ It was resolved that the instruction should be of religious and moral character in all that tends toward the development of upright men and women.

“Accordingly, on the 11th of August, 1878, Aurelia S. Rogers was set apart to preside over a Primary Association in Farmington. The ward was systematically visited and the name of every child recorded. Two weeks later the children were called together, the object of the work was explained to them, and the career of the association began. In addition to the meeting where general instructions were given including lessons on obedience, faith in God, prayer (individual and in concert), punctuality, and good manners, there were program and testimony meetings. A quarterly gathering was held every three months to which the parents were invited and a special program rendered. Lessons were given on the planting of beans and corn, to be stored for times of famine, in the making of rag carpets for use in Church buildings; and much emphasis was laid on the necessity for obedience to the word of wisdom.

“Similar associations were organized in other places, and on the 19th day of June, 1880, Sister Louie B. Felt, then president of the Eleventh Ward Association in Salt Lake City, was called to preside over the Primary Associations of the Church of Jesus Christ of Latter-day Saints in all the world.”

There are 873 associations in the Church, with a total enrollment of 70,816 officers and children.

The Religion Classes

Since the first year after the Church was organized it has maintained schools in which religion has been taught. Even in their early persecutions and drivings, whenever a sufficient number of members settled in any locality long enough to justify it, some suitable person was selected to teach and a school was organized. Religion was always a prominent study in them, and the study of the Bible was common in most of the schools of the nation.

When the schools began to be maintained by the state, however, and people of all religious beliefs were obliged to pay taxes for their support, the Bible and all religious teachings were banished from the public schools because of the jealousy of the patrons over religious tenets. When this movement reached the settlements of our people in the West they yielded to it, but with deep disappointment, and to make up this loss the authorities of the Church established a system of Religion Classes to be held before or after school, and taught by volunteer teachers who serve without pay.

In these Religion Classes the more practical principles of the Gospel are taught, and in such a way as to induce to good and noble actions. The organization and methods of teaching resemble those of the day school whose work they are designed to supplement. Up to the present time these classes are held only once a week, except in a few instances, but the original purpose and ultimate aim is to have them meet daily as other day school classes. In this way the religious and moral elements, now so lacking in the work of the public schools and so much needed to guide and control intellectual efficiency, will be supplied, and a more balanced development secured.

The Religion Classes are a part of the Church School system and are under the supervision of the Church Commissioners of Education. Classes are organized in almost every ward in the Church and about 50,000 pupils are enrolled. —Horace H. Cummings, of the General Board.

The Genealogical Society of Utah

The Genealogical Society of Utah was organized at a meeting held in the office of Franklin D. Richards, Church historian, November 13, 1894. It was decided by those present to organize a society the purposes of which were “to be benevolent in collecting, compiling, establishing and maintaining a genealogical library for the use and benefit of its members and others; educational in disseminating information regarding genealogical matters; and also religious.”

The officers consist of a board of seven directors, and a president, vice-president, secretary, treasurer and librarian, who were to be selected from among the board of directors. The original members were Wilford Woodruff, George Q. Cannon, Joseph F. Smith, Lorenzo Snow, Franklin D. Richards, John Nicholson, Amos Milton Musser, James H. Anderson, James B. Walkley, Abraham H. Cannon, George Reynolds, John Jacques and Duncan M. McAllister.

A room in the historian’s office was tendered by Historian Franklin D. Richards, for the use of the society “until such time as circumstances required a change of location, the use of said room to be free of charge.”

Franklin D. Richards was chosen as president of the society; John Nicholson, vice-president; James H. Anderson, secretary; Amos Milton Musser, treasurer; John Jacques, librarian. These, with Andrew Jenson, formed the board of directors.

At the third meeting of the society, November 20, 1894, articles of incorporation were prepared and the society was duly incorporated. The first books received by the society were also donated by the charter members at this meeting, consisting of eleven volumes. This was the nucleus of a library which, it is hoped by its members, is destined to become second to none in the world.

At the beginning of the year 1895, the society had twenty-eight life members and twenty annual members. At the close of the year 1907 there were one hundred and eight life members and sixty-five annual members and the library contained sixteen hundred volumes. In the year 1908 the society took on new life, an impetus was given to the work of salvation for the dead and the people commenced to give greater attention to the gathering of the records of their ancestors. The volume of business during the years 1908–9 was greater than that which had been accomplished during the previous existence of the society. The work of the society was extensively advertised and was placed on a firm footing. At the close of the year 1921, there had been issued 3,100 life memberships, 6,512 annual memberships, including renewals, and the library contained 6,500 volumes.

The Genealogical Society of Utah is a Church institution. It is not confined to the borders of Utah, but is as extensive in its field of activity as is the Church. It was organized for the purpose of aiding the members of the Church in the collecting and compiling of the records of their dead preparatory to the performance of ordinance work for their salvation in the temples of the Lord.