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UNDER CONSTRUCTION
Authoritative positions regarding the nineteenth century role of women in the church in Britain were published from time to time in periodicals such as the Millennial Star. These instructions of course were more charitable to women than many other contemporary organisations. Parley P. Pratt, a member of the Quorum of the Twelve Apostles and Star editor commented:
"A certain Elder writes us 22nd of June [1840], “If you would set forth the duty and standing of women in the church, in one of your numbers, it would be of some use to us, as some of our sisters feel a little disposed to get out of order.” It is clearly implied in the above statement that the sisters referred to know what their duty and standing is; (for how could they feel disposed to get away from a thing they were ignorant of) and the Elder also must have known their duty and standing; (or else, how could he have been qualified to bring such a charge against them?) and knowing these things why does he ask us to set forth their duty? Leaving this question for the Elder to answer, we would refer him, and all Saints to the sacred writers for Paul gave his opinion on this matter, when writing his first Epistle to Timothy, v. 14; and if the sisters follow that counsel they will be very likely to escape the errors mentioned in the 13th verse of the same chapter.
Ephes. v. 22-29; Titus ii 2-6; and I Peter iii. 1-7; and a score of other similar passages, contain much good instruction on the subject before us; and while the brethren are watching the sisters very closely to see that they do not get out of order, we hope they will notice some of the gentle admonitions to themselves in the quotations referred to, and see that they shew the sisters that respect which is their due, and not lay upon them any heavier burdens than they are able to bear, or the Lord requires. I Cor., xiv 34, is explained by I Tim. ii 11 and 12; so that while it is not the privilege of the sisters to teach the brethren, or usurp authority over them, and especially over the priesthood, or govern the church of Christ; or dictate her discipline; or control the Elders and Officers in any manner; it is their privilege and duty to warn all, both men and women, of what God is doing in these last days, so far as they have opportunity, -- and invite all to come and submit themselves to the gospel of Christ. It is a very different thing to warn the world, professors or non-professors to repent, and invite them to the ordinances of God’s house, from what it is to teach the church (or those who have obeyed the gospel,) and to usurp authority over those to whom they should be in subjection.
Women may pray, testify, speak in tongues, and prophesy in the Church, when liberty is given by the Elders, but not for the instruction of the Elders in their duties. The spirit of the prophets must be subject unto the prophets. Women may vote in the Church, and yet keep silence. -- It is their privilege to make and mend, and wash, and cook for the Saints; and lodge strangers; and wash the Saints’ feet and this is surely a most acceptable treat to the servants of God when they are weary, and their feet are sore with long travels: and we rejoice that the sisters esteem it a privilege thus to minister to our necessities; and it is their privilege thus in all such things to labour with us in the gospel, like the holy women in the days of Paul; and inasmuch as they do these things and live by every word of the Lord, they shall in no wise lose their reward."1
While the endorsement of Pauline scripture without doubt placed Mormon women in subjection to their husbands, it also resulted in restricting her church participation and involvement. However, Parley P. Pratt in contrast to some of those admonitions, allowed British Mormon women the right to do missionary work, to vote, and with the consent of the Elders to pray, speak in tongues, testify, and even prophesy in the Church. This attitude reflected the two dominant trends of the time, the strict authority of men in church government as some of the older churches, and the ever growing active participation of women in the newer sects. The motivation for the initial appeal to the Star also reflected the stirrings of some women in the Church to have an equal voice or authority to that of the men. The answer though in effect, in order to keep the equilibrium of a hierarchical based organisation, there had to be subjugation to Priesthood authority, not just of women but by all those outside of the leadership.
As Pratt espoused, women might be involved in missionary work. One of the earliest accounts of women proselytising in Staffordshire and possible Britain, was through the efforts of an apparently self-appointed missionary. Mary Powell. Powell, who occasionally visited the Staffordshire Potteries from Manchester [as of yet the reasons are unknown], became familiar to the other religious groups as being “deluded” and was generally not welcomed. When one class president of the Aitkenites in Burslem began to respond to and be in company of her, the Aitkenite priests attempted to convince him of the abhorrent error of Mormonism. Nevertheless Powell continued to preach, particularly focusing on Isaiah 11 and Revelation 14, teaching that “the Lord had set his hand again the second time to recover the remnant of his people and that the Lord had sent the Everlasting Gospel once more.” Consequently her student, Alfred Cordon became convinced of her sermons and was persuaded to go to Manchester and be baptised, becoming the first Mormon to be baptised from Staffordshire.
From this point there is very little known of Powell other than the occasional letter to her convert, Alfred Cordon, and some minor conflicts with the leaders in Manchester. By May 1840, no further accounts of her work, or association with Mormonism are extant, that is not to say that she left the Church, merely no further accounts are known. Whether her proselytising was initiated by her initial excitement following her baptism, having only been a member of the Church for a few months, or for some other reason is not known, what is certain is that her efforts were embryonic for Mormonism in Staffordshire. Clearly, while her own preaching efforts seem to go beyond the permissible declaring, there was not any rebuke or discipline taken against her and the church expanded faster on acount of her.
1. Parley P. Pratt, “Duties of Women,” Millennial Star (August 1840) 1:100-101
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19th Century Issues 
