Let's not sugar-coat the past. The 1830s featured almost nothing, for all but the most elite women's lives, that today's 2nd and 3rd wave feminists would hail as an example of equality of the sexes. But let's not also pretend it's fair to judge the past by the standards of the present. Several other sections speak to the relationship between husbands and wives. But let's not take this sole full section of the Doctrine and Covenants addressing a woman's roles in the Church--Emma Smith's, to be precise, wife of the prophet as she was--as emblematic either of a general sense of parity in all domains that didn't exist, nor of an equally romanticized general sense that nothing but misogyny ruled in the Church.
In that balance, then, we are free to note the seeds of the equality that does currently hold sway even within early revelations. As we study Section 25, it's significant to note some parallels of language harkening back to Section 20.
1. v. 3: "Behold, thy sins are forgiven thee, and thou art an elect lady, whom I have called."
This is the first chronological mention of the scriptural term "elect" in the Doctrine and Covenants. Perhaps notably, the term appears in only one chapter in the entire Book of Mormon either, and in that chapter it's used only negatively--the Zoramites in Alma 31 believed that God had "elected" them out of the world as chosen, saved, and separate from all other people through no choice of their own. There are even fewer references in scripture to the collocation "elect lady" which, no doubt, formed a reference in the minds of both Emma and Joseph Smith to 2 John 1, which opens an entire epistle addressed to some "elect lady" to whom John professed a love to her and her children because of the truth they were faithful to. Aside from the relative rarity of the term, its significance cannot have been lost on Emma. As the Church of Christ was restored through her husband's role as prophet, as the section reestablishing the Church began with a recounting of his remission of sins and calling, so this section shares a preliminary pronouncement of worthiness before relaying divine encouragements and roles. Emma was, in fact, elect--a daughter of God, a chosen instrument of the Lord for eternal purposes worthy of His eye and further instructions. As any man must receive a remission of sins before being called to a calling, so Emma shows that the requirements to serve the Lord as His representative in any capacity are universal.
2. v. 5: "the office of thy calling shall be for a comfort unto my servant, Joseph Smith, Jun., thy husband, in his afflictions, with consoling words, in the spirit of meekness"
Although the content of this calling doesn't appear generalizable--no one but his wife could serve in this capacity--the language in which the duties are couched mirrors that of all Priesthood functions. Her "calling" had specific duties, and she occupied an office on a par with what Priesthood officers hold after ordination.
3. v. 7: "thou shalt be ordained under his hand to expound scriptures, and to exhort the church, according as it shall be given thee by my Spirit."
The laying on of hands being required for the ordinance of ordination is precisely the same as is prescribed for all males worthy of a Priesthood office. And while the language of "comfort" and "consoling words" from the previous verses might seem more proper to a marital relationship, the duty to "expound scriptures," and to "exhort" the Church as prompted by the Holy Ghost, who testifies of Christ and invites all to come unto Him, could hardly be more directly connected to Priesthood offices that men hold.
One specific assignment this revelation communicated for Emma to perform was the compilation of a hymnal. I confess to not knowing her specific musical talents, except to assume that she could at least appreciate song as almost all humans can. But in relaying the assignment her husband received a doctrinal nugget I've always appreciated, but have rarely noted the first part of.
Verse 12 expounds a truth about the nature of God and his attitude toward sacred music: "For my soul delighteth in the song of the heart; yea, the song of the righteous is a prayer unto me, and it shall be answered with a blessing upon their heads." I'm in general alignment with Aristotle on the capacity for music to bypass the reason and speak straight to the heart, whether that be as a warning not to indulge the wrong kind of music/emotions, or whether than be as an encouragement to accept truth in a form that the intellect doesn't pre-digest for us. But I think we often focus on the "song of the righteous" part that God accepts as He does prayer--his intensely personal mode of silent or vocal communication with His children individually--and quickly gloss over the affect this kind of "praying" has on Him. Have you ever thought that your voice might delight the Lord? Or, perhaps even more accurately and universally (because not everyone has a beautiful singing voice, or even a voice at all), that the song of your "heart" can delight His soul?
I'm heartened by the thought of sisters around me who can partner with the Lord to affect His changes, and carry out His will with His power and calling. I'm also heartened by the concept of a God of omnipotence and omniscience, who nevertheless is moved to joy by hearts expressing themselves to Him in musical form. Made in His image as we all are, is it any wonder it's hard to find folks who aren't music lovers? And perhaps more importantly, I'm grateful for that mode of communication that can carry emotional expression in ways the spoken word simply can't, and to know that He is pleased when we let those emotions share themselves--in solo or ensemble, in melodies or harmonies--even when other kinds of expression seem inadequate. Is it any wonder prophets like Isaiah, David, Nephi and Alma wax poetic when their testimonies simply can no longer be contained in prose? Is it any wonder a chorus of angels could not be restrained as the birth of our Lord was announced to worthy shepherds in the fields?
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