Carry On is the first extended scholarly history of the Young Women organization in The Church of Jesus Christ of Latter-day Saints. The book was written over a decade, coinciding with Young Women President Emily Belle Freeman’s desire to understand the organization’s history better. It documents how the name has changed since 1870, demonstrates how leaders like Ardeth Kapp impacted the church, and identifies God’s love for His daughters as a prevailing theme. In this interview, Lisa Olsen Tait discusses her new book, Carry On: The Latter-day Saint Young Women Organization, 1870-2024.
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What is the backstory of Carry On?
Carry On: The Latter-day Saint Young Women Organization, 1870-2024, is the first comprehensive, scholarly history of the organization. It is a narrative history within an analytic framework. We trace the institutional thread—how the organization developed—in tandem with a cultural thread—how the organization’s development grew out of and responded to cultural currents and changing times, both in the church and the broader society.
Since the church is based in the U.S. and has been oriented toward American culture for much of its history, we focus primarily on the American context. However, we also trace the international story and show how growth around the world led to significant shifts and adaptations in the Young Women (YW) organization.
As far back as 2010, President Elaine Dalton convened a subcommittee to explore producing a history of the organization. Brittany Chapman Nash, who had recently begun working at the Church History Department, was part of that committee. Those plans did not work out, though Brittany continued to work on YW as a research focus.
Meanwhile, Kate Holbrook, Jenny Reeder, and I joined the department with expertise in women’s history. In 2015, the four of us (Kate, Jenny, myself, and Brittany) discussed the possibility of making a full-scale history of the Young Women. I started working on preliminary research, and the project was approved in 2016.
The book has thus been a decade in the making. The team went through some permutations, including losing our dear Kate. The final author list is Lisa Tait, Kate Holbrook, Amber Taylor, and James Goldberg. Along the way, we had some incredible research assistants who did untold work to bring the book to fruition. After a few years away, Brittany rejoined the department in 2023 and played a crucial role in finishing the book, including choosing images.
What challenges did you face documenting over 150 years of Young Women’s history?
Ironically, our challenge was both the lack of sources and an incredible wealth of sources. At the Church History Department, we are sitting on a gold mine of materials—local records, board minutes, publications, oral histories, diaries, letters, and countless files and scrapbooks maintained by Young Women leaders over the years. In this sense, we had an embarrassment of riches.
At the same time, there were big gaps in the record, especially in terms of the first-person voices and experiences of young women and their leaders over time and across the world. We quickly realized that we would not be able to do everything we would have liked to do, especially in recounting girls’ experiences and local units’ activities.
Early on, we had a lot of wonderful local minute books.
In most archives, including the church’s, collecting first-person accounts from young people hasn’t been a priority. Many of the materials that would help us flesh out the ground-level experience—things like handouts, agendas, and even photographs—are usually considered ephemeral and discarded once they’ve served their purpose.
The source base also shifted significantly from era to era. Early on, we had a lot of wonderful local minute books kept in the handwriting of local secretaries. Those faded away in the early twentieth century, but by that time, there were a lot of publications—handbooks, manuals, magazines—that laid out the programs. There are also a lot of newspaper articles from the mid-century. As the programs were streamlined in the correlation era, many of those publications went away, but we were able to access or create oral histories with women who lived through those times.
So, the source base shifted, but we always had a lot to work with.
What do the various names of the Young Women’s organization tell us about its history?
In 1870, the Young Women Organization started out as the Young Ladies’ Department of the Ladies’ Cooperative Retrenchment Association, organized by Brigham Young’s daughters, with resolutions written by Eliza R. Snow. (You can read more about the Retrenchment movement in The First Fifty Years of Relief Society here and here.)
At this point, the life stage represented by “young ladies” (what we would now call adolescence) is just starting to come into view. Girls are seen as a dependent subdivision of the larger category of “women,” with the expectation that they will be mentored into womanhood by adult women. The Young Ladies’ associations are understood to operate under the umbrella of the Relief Society within the Latter-day Saint women’s sphere.
1877–1934
From 1877-1934, the organization was known as the Young Ladies’ Mutual Improvement Association (YL), parallel to the Young Men’s MIA (founded in 1875). The two organizations began working closely together in the 1890s. By the turn of the century, the YL had become less of a women’s organization, overseen by the Relief Society, and more of a youth organization parallel to the Young Men.
Together, they were known as the MIA and embraced a progressive recreation focus centered around a theory of “teaching the gospel through activities.” This led to the development of many iconic elements of the Young Women organization and the MIA generally:
- Bee-Hive Girls
- Camp
- Roadshows
- Gold and green balls
- Huge June Conferences with big music, dance, and athletic festivals
1934–1974
In 1934, YL leaders changed the name to the Young Women’s Mutual Improvement Association, which lasted until 1974. In the middle decades of the twentieth century, the MIA became the church’s flagship, running massive, vibrant programs that showcased clean, wholesome Latter-day Saint youth as the fruits of the gospel.
In many ways, the Saints’ nineteenth-century vision of self-sufficiency was realized in this era in the cultural and social realms. However, the organizations’ size, scope, and American-centric nature contained the seeds of their demise as international growth began to overtake all other considerations.
Harold B. Lee announced the correlation movement in 1961, and in that decade, it mainly operated in the background as far as the youth organizations were concerned. However, in the 1970s, there was a period of extensive, difficult, and sometimes tumultuous change.
1974 Onward
In 1974, the YWMIA was renamed simply Young Women, and the YMMIA became known as Aaronic Priesthood, in keeping with the correlation emphasis on priesthood.
The close working relationship between the YW and YM was severed, as were most communication lines between general and local young women leadership. Instead of a highly centralized, prescribed program sent out by the general boards each year, the Young Women organization began to operate locally, under the direction of bishops and ward YW presidencies. The activity focus was shifted toward youth leadership and service, and an emphasis on a spiritual core.
Importantly, young women began holding Sunday classes when the three-hour block schedule was implemented in 1980, making Sunday meetings fundamental to the Young Women’s experience for the first time.
In the 1980s, Ardeth Kapp established a new framework for the organization that got it back on its feet and structured the programs for thirty-five years.
Who were some of the Young Women’s most influential leaders?
We hope the book helps make the Young Women leaders more visible and better known. They were amazing women and some of the most innovative leaders in the history of the church.
Elmina Shepard Taylor
Elmina Shepard Taylor was called as the first general president of the YLMIA in 1880. She really came into her own in the 1890s as she oversaw the establishment of the Young Woman’s Journal (a monthly magazine that served as the organ of the associations), the first lesson manuals, and the expansion of the general board. She was elderly by this point (she died in 1904), but still a beloved and vibrant leader. She called younger women to her board to help establish and adapt programs to reach the youth.
Ruth May Fox
Ruth May Fox was nearing eighty when she was called as YL general president in 1929 after thirty years of service on the general board. But she proved to be a vigorous, visionary leader for the times. One of our favorite stories in the book is about how she came to write the anthem, “Carry On” (now hymn #255), for the church’s centennial in 1930. It captures so many themes of that era where they were conscious of their pioneer grandparents but looking forward to the “glorious dawn” of the modern world.
Ardeth Kapp
Ardeth Kapp was one of the most important church leaders of the twentieth century, full stop. She served from 1984-1992 and as a counselor to Ruth Funk from 1972-78 during the tumultuous transition period away from the MIA paradigm.
She was brilliant at seeking information and insight from all kinds of sources, counseling together with other leaders, and then going “up to the mountain,” as she put it, to receive revelation from heaven about how to move forward.
The framework she developed for the Young Women Theme and Values continues to influence the organization even now.
She was also a genius at communication, including harnessing what were then new media streams.
What role did Eliza R. Snow play in the early years of the Young Women?
By 1870, Eliza R. Snow had been overseeing the reestablishment of Relief Societies throughout the church for a couple of years. She was the universally recognized leader of women’s work in the church until she died in 1887. She was also a member of the Brigham Young household in the Lion House, where there were considerably more daughters than sons, so she had a front-row seat to the lives of young women at the time.
She was instrumental.
Eliza had been involved from the beginning with the Retrenchment movement, and she seems to have exerted considerable influence on Brigham Young in identifying young women (starting with his own daughters) as a sector where some retrenchment was needed. We know that she wrote the resolutions adopted by the Young daughters when they organized in May 1870. Those resolutions were focused on dress reform.
Once the young daughters were organized, Eliza was instrumental in spreading young ladies’ organizations throughout the territory. As she traveled on Relief Society business, she would initiate young ladies’ associations in the wards. And she often spoke to Young Ladies’ retrenchment groups. (You can find her remarks in the collected discourses here.)
What was the origin of the YLMIA’s Bee-Hive Girls program versus the Young Men’s affiliation with Boy Scouts?
In the early 1910s, Boy Scouts became a very popular organization. The YMMIA, then developing its focus on progressive recreation, took note, and some local Scout groups were formed. There was a lot of interest and discussion about whether the Scouting program could be integrated into the church’s Young Men’s organization. Soon the YMMIA and the BSA were basically courting each other, and in 1913, the YM officially affiliated with the Boy Scouts.
Meanwhile, the YLMIA was exploring options for young women. They investigated the Girl Scouts, especially the Campfire Girls organizations, and even had a few stakeholders test them out on a pilot basis. They especially liked Campfire Girls and became friendly with Charlotte and Luther Gulick, the founders, who were interested and supportive.
The YLMIA leaders ultimately decided against affiliation with an outside group. They had two reasons:
- Cost. They did not want their members to have to engage in fundraising on behalf of an outside entity.
- Desire for Control. They wanted a program that they could lead to reflect Latter-day Saint beliefs and practices without relinquishing control to anyone else. Perhaps, over time, these reservations proved prescient.
As these discussions were taking place, Elen Wallace and some other YLMIA board members found a book, The Life of the Bee, by Maurice Maeterlinck, and felt that it laid out a beautiful framework for a young women’s program.
To create the Bee-Hive Girls program, they incorporated an extensive system of symbols drawn from the book—the beehive, the “spirit of the hive,” cells, fields, and beekeepers. (You can see the first Bee-Hive Girls handbook here.)
The program had a few elements that echoed Boy Scouts, such as uniforms and merit badges, but it was uniquely tailored to Latter-day Saint young women. It quickly became very popular and proved to be one of the longest-lasting elements of the Young Women organization.
How has the Young Women’s organization adapted to the Church’s increasing international presence?
We tried to cover this thread through representative stories, always conscious that we would like to have done more. An entire book could be written on the development and adaptation of youth programs internationally.
We pick up the thread of international development in the 1930s when the church had firmly shifted away from the gathering paradigm and was beginning to understand the need to offer the whole church experience to members wherever they live.
The Bee-Hive Girls program proved especially adaptable and popular.
John and Leah Widtsoe, who led the European Mission, were important figures in this shift. Manuals and other materials began to be translated, and strong efforts were made to call and train local members to become church leaders. The Bee-Hive Girls program proved especially adaptable and popular, and was one of the first to be established.
By the eve of World War II, there were more members in Germany than anywhere else outside the U.S. The war, of course, disrupted these trends, but because of the prewar efforts, European members could hold on and maintain the church in the face of great difficulty. This is one place where our narrative overlaps and complements the stories in Saints.
International growth became an overriding issue for the church by about 1960. Harold B. Lee said in 1961 that enough new members were being added to the church each year to create 17-20 stakes. And it was quickly becoming obvious that the elaborate, American-centric programs of the MIA were not readily exportable to international settings where the church was building from the ground up.
At the same time, to the extent that they could establish MIAs in the mission field, Mutual became a key point of contact for members, investigators, and new converts—in some cases, the primary interface people had with the church.
The book has some great stories about this. For example, Nenita Reyes in the Philippines loved MIA and met her husband there. They became the first Filipino church-member couple to marry in their country.
The MIAs tried to address these issues by creating an MIA Mission Manual and newsletters, as well as some training for mission presidents at headquarters.
Much of the effort to simplify and make Young Women programs more universal, in the correlation era and since, has been driven by increasing recognition of the need to strip the cultural elements away from the core gospel message to help young women receive the latter. In many ways, it has been like peeling an onion: Young Women leaders have continually found new layers that need to be discarded or reexamined. We tell some of those stories in chapter nine of Carry On: The Latter-day Saint Young Women Organization, 1870-2024.
Who is the audience for Carry On?
Carry On is fundamentally a scholarly book. It traces a detailed historical narrative, drawing on thousands of primary sources and incorporating theoretical analysis from many secondary academic sources.
That said, we worked very hard to write the book in a way that would be accessible and engaging. This was the main reason for bringing James Goldberg, a gifted storyteller and narrative thinker, onto the project. And he delivered. Riley Lorimer edited the entire manuscript and worked wonders, combining our disparate styles and voices and creating a very readable text. So we think and hope that almost any interested reader will find the book engaging.
We “just happened” to have an account of that history at the moment it was needed.
We know the book will interest Young Women leaders and women leaders generally in the church. We were able to share the manuscript with Emily Belle Freeman as she took office with an independent, very strong impression that she needed to understand the organization’s history. The timing was not coincidental! We “just happened” to have an account of that history at the moment it was needed. We allude to this in the last chapter of the book, where our conversations with her really helped to bring the book full circle.
Anyone who serves in leadership callings in the church can gain a lot from Carry On. That includes men! We feel strongly about this. Carry On is really a history of the church and how it has developed over time. It is so important to understand where we have been as we try to lead the church forward.
The book’s examples and lessons about leadership, receiving revelation and inspiration, dedication to the gospel, and one’s calling are applicable beyond the specifics of a Young Woman’s calling. For male leaders, the book will prove extremely educational in understanding women’s experiences in the church.
What themes rise to the top in Carry On?
First, generational dynamics. We seem to have a sense of generational crisis about every 25 years. Sometimes, that has been met with fear, sometimes with optimism. But in any case, worries about the kids are not new—and we have survived them before. Also, inter-generational mentoring from adult women to young women—and adult women learning and growing from their interactions with girls—has been a beautiful constant in the organization.
Second, the YW organization has been a key site for women’s leadership in the church. We have many stories of women seeking revelation, acting in faith, innovating, collaborating with men, and implementing ideas that either worked or didn’t.
There was always a fundamental core of knowing God.
Third, we noticed changing understandings of spirituality over time. Early on, the organization adopted the goal of helping young women gain testimonies as its central mission. There was always a fundamental core of knowing God, having faith in Christ, and gaining a testimony of Joseph Smith’s prophetic work and the Book of Mormon. However, the frameworks within those core elements developed changed over time. In the progressive era, for example, the understanding of spirituality was quite broad. It included a whole-person approach to developing mentally, physically, ethically, and morally—which were all seen as part of a “spiritual” life.
Fourth, there has been a pattern of retrenchment versus engagement throughout history. As at the beginning, there have been times when we have pulled back and focused on fortifying boundaries between ourselves and the outside world. Correlation was fundamentally a retrenchment movement—Harold B. Lee called it a “program of defense,” organizing the forces of righteousness to combat the increasing forces of evil in the world. At other times, we have been more outward-looking, finding ideas and influences in the larger culture that we could “bring home to Zion” and use in building the kingdom and wanting to cultivate relationships with people of other faiths in the common cause of building youth and influencing the world for the better.
Finally, youth leadership. Our first story in the book is of Henrietta Lunt, who became president of the first Young Ladies’ association in Cedar City in the 1870s. Over time, leaders have sought to cultivate youth leadership, but what that looks like has been quite different at times. How young is “youth” leadership? What are young people capable of, and where do they need adult leadership? The tide began to turn in the late 1960s when bishops’ youth councils and class presidencies consisting of young women were established, but at the time, this was a big shift from the MIA regime in which adults did most of the work to create a top-down program for the kids. In the past 10-15 years, we have seen a decisive shift as the church has brought the youth more directly into the work of salvation and exaltation through leadership, teaching, ministering, and temple service.
Tell us about the digital components of the book release.
We have created a web page for the book on the Church Historian’s Press website. Currently, the introduction, images from the book, and several appendixes are posted to the site. The full text will become available on the site sometime next year. The book is currently available as an eBook (e.g., Kindle), and we are working on an audio version.
One of the things on the website that we think people will really enjoy is the Young Women Awards appendix, which shows the jewelry and other awards that have been part of the organization for over a century. We frequently get queries from people who have found an old pin or bracelet in their mother’s jewelry box and ask for help identifying it. This site will be a resource for that kind of thing. It’s also just a lot of fun to look at.
There is also a chart showing the age groups and classes over time. People can see where their experience fits into the larger picture.
Is there one clear message you have taken from the research and writing of this book?
God loves his daughters. They are not an afterthought. It is beautiful to be a covenant daughter of God in the Church of Jesus Christ. Generations of women, no matter how they express it, have experienced this and sought to pass it on to their literal and figurative daughters. This has been a quiet but powerful way that the power of God has operated in the lives of the Saints all along, and the Young Women organization has provided a framework within which it can happen.
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About the Interview Participant
Lisa Olsen Tait is a co-author of Carry On, the first extended scholarly history of the Young Women organization in The Church of Jesus Christ of Latter-day Saints. She holds a PhD in English from the University of Houston, served as a general editor of the Saints series, and works as a historian of women’s history at the Church History Department. She has published numerous related articles, including “‘A Modern Patriarchal Family’: The Wives of Joseph F. Smith in the Relief Society Magazine,” “What Is Women’s Relationship to Priesthood?,” and “Mormon Culture Meets Popular Fiction: Susa Young Gates and the Cultural Work of Home Literature.”
Further Reading
- Who Was Brigham Young’s Famous Daughter?
- Who Was the First General Primary President?
- Why Do the Emmeline B. Wells Diaries Matter?
- What’s the Relationship Between Women and the Priesthood?
- Why Did Susa Young Gates Get Divorced?
Young Women’s History Resources
- Carry On: The Latter-day Saint Young Women Organization, 1870–2024 (The Church Historian’s Press)
- Church Honors Young Women Organization with New Scholarly History, ‘Carry On’ (Church News)
- Young Women of Zion: An Organizational History (BYU Religious Studies Center)
- Liberty Glen: The First Young Women Camp [PDF] (Church History)
- President Emily Belle Freeman’s Deep and Abiding Belief in Jesus Christ (Church News)
Quotes From Young Women General Presidents
1. Elmina Shepard Taylor (1880–1904)
Every one of us should be an angel of charity, every kind act we do will come home to us in blessings, not only in after life but in this life; it will have a sanctified influence upon our character.
“Our Girls: YLNMIA Conference,” Young Woman’s Journal, vol. 8, no. 8 [May 1897], 388
2. Martha Horne Tingey (1905–1929)
Live the Gospel of Jesus Christ in your daily lives, not merely believe it. Be true to your God, true to yourself, and you will command the respect of all people.
“Helpful Thoughts from Member [sic] of the General Board,” Young Woman’s Journal, vol. 21, no. 2 [February 1910], 107
3. Ruth May Fox (1929–1937)
Ever since I could understand, the gospel has meant everything to me. It has been my very breath, my mantle of protection against temptation, my consolation in sorrow, my joy and glory throughout all my days, and my hope of eternal life. ‘The Kingdom of God or nothing’ has been my motto.
90th Birthday Party Placard, 1943
4. Lucy Grant Cannon (1937–1948)
Happiness comes from within; it is a state of mind. . . . Each day brings varied and new experiences. Let us use them as a means to character development. It is not what we are at the beginning of life, it is how we carry on and finish that counts.
“Experience,” Young Woman’s Journal, vol. 40, no. 6 [June 1929], 410
5. Bertha Stone Reeder (1948–1961)
It is wonderful to be a Latter-day Saint woman, with all the possibilities of marriage for time and eternity. It is wonderful, being worthy to enter the temple. What joy and peace of mind we have when we know that our families will be reunited after death, that we will live again as husband and wife.
Bertha Julia Stone Richards, “It is Good to Live Now” [Brigham Young University address, Nov. 18, 1959, no. 18], in Speeches of the Year, 1959–1960 [Provo, UT: Extension Publications, 1959], 7
6. Florence Smith Jacobsen (1961–1972)
No woman—and no man either—can fulfill herself by focusing first on her own needs. Serving others fulfills you by making a bond between you and them that you can’t duplicate any other way.
Lavina Fielding, “Florence Smith Jacobsen: In Love with Excellence,” Ensign, June 1977, 29
7. Ruth Hardy Funk (1972–1978)
Each one of us has a specific destiny, which God intends we shall receive according to our faithfulness. He has a place for each of us and prepares us each day to receive it if we are worthy. Everything in our lives is there for a purpose, and that purpose is to prepare us. . . . Be ye ready to receive, and the Lord will pour down his blessings upon you, making it possible for you to realize your divine destiny.
Ruth H. Funk, “Ready to Receive” [Brigham Young University devotional, May 28, 1974], 8, speeches.byu.edu
8. Elaine Anderson Cannon (1978–1984)
Thoughts of the morrow must include adhering to our covenants to carry out the Lord’s work valiantly as lively members of his team. No amount of knowledge or skill can compensate for the absence of the powers of heaven in our lives. . . . A thinking woman will be interested in remembering that the powers of heaven cannot be controlled nor handled nor enjoyed unless righteousness and compassion prevail in her life. . . . A thinking woman is one ready to be known as a disciple of Christ[,] . . . considers her life sacred[,] . . . [and] wants to function, in every instance, according to God’s will and way.
Elaine Cannon, “As a Woman Thinketh,” in Elaine Cannon, ed., As a Woman Thinketh [Salt Lake City: Bookcraft, 1990], 3–4
9. Ardeth Greene Kapp (1984–1992)
Never before in the history of the Church has there been such a need for young women who are willing to sacrifice popularity if necessary, suffer loneliness if required, even be rejected if needed, to defend the gospel of Jesus Christ. . . . Let us all be filled—filled with the light, the strength, the faith that comes from prayer, scripture study, and obedience to God’s commandments each day of our lives. . . . We’ll hold our torches high that Christ’s true light through us will shine, His name to glorify.
Ardeth G. Kapp, “Stand for Truth and Righteousness,” Ensign, Nov. 1988, 93
10. Janette Callister Hales Beckham (1992–1997)
It is so important in this day that we build an inner core of spirituality. As you exercise your faith and feel that spirituality grow, you will begin to feel more secure. You will feel more confident. Gradually we will come to more fully understand what it means to completely trust in our Heavenly Father and stand as a witness of God. As we become righteous, problem-solving women of faith, we will learn to represent Him and do His work.
Janette C. Hales, “Growing Up Spiritually,” Ensign, May 1994, 98
11. Margaret Dyreng Nadauld (1997–2002)
Women of God can never be like women of the world. The world has enough women who are tough; we need women who are tender. There are enough women who are coarse; we need women who are kind. There are enough women who are rude; we need women who are refined. We have enough women of fame and fortune; we need more women of faith. We have enough greed; we need more goodness. We have enough vanity; we need more virtue. We have enough popularity; we need more purity.
Margaret D. Nadauld, “The Joy of Womanhood,” Ensign, Nov. 2000, 15
12. Susan Winder Tanner (2002–2008)
If young women know of God’s love for them, it will influence and shape all of their thoughts, feelings, and actions. They will understand they have a mission to perform in this life. They will have confidence in their ability to make responsible, righteous decisions. They will be able to resist temptation, to flee from worldly things, to dress modestly as is becoming of a divine daughter of God.
Susan W. Tanner, unpublished quotation, Resource Room, Relief Society Building, Salt Lake City
13. Elaine Schwartz Dalton (2008–2013)
Our desire is to help young women be worthy and pure and to prepare every young woman to receive the blessings and ordinances of the temple. . . . We will work tirelessly with your daughters, with you, and with priesthood and Young Women leaders to protect and strengthen and prepare our precious young women to be virtuous and pure and live the standards that will help them be free and happy and allow them to reach their divine potential. We know that we are all elect daughters of God. We also know that each one of us has a great work to perform.
Elaine S. Dalton, in “For the Strength of Youth: A Resource for Parents and Leaders” [Brigham Young University Women’s Conference, May 1, 2008], byu.edu
14. Bonnie Lee Green Oscarson (2013–2018)
Every young woman in the Church should feel valued, have opportunities to serve, and feel that she has something of worth to contribute to this work.
Bonnie L. Oscarson, “Young Women in the Work,” Ensign, May 2018
15. Bonnie Hillam Cordon (2018–2023)
I hope you’ve been able to see a bit of yourself in some of the people we met today. We’ve heard, for example, that trusting the Lord with all of our hearts sometimes means stepping out of our comfort zone and finding strength and courage in the Savior’s comfort. It means that even though we don’t understand everything, we can know and trust that the Lord loves us.
Bonnie H. Cordon, “Trust in the Lord,” Face to Face for Youth, 2022.
16. Emily Belle Freeman (2023–Present)
First, you are a beloved child of Heavenly Father. Second, Jesus Christ will be your greatest strength in your lifetime. And third, the Holy Ghost will never fail you and learn to listen to his words. If every young woman could leave the program, knowing those three truths, then I just imagine the remarkable force for good she will be in the building up of the kingdom of God.
Emily Bell Freeman, in “3 Things President Freeman Wishes for the Young Women of the Church”, Church News, August 6, 2023
