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FAIR is a non-profit organization dedicated to providing well-documented answers to criticisms of the doctrine, practice, and history of The Church of Jesus Christ of Latter-day Saints.
We rejoice that we are privileged to live in this season of the history of the Church when questions are being asked about the priesthood. There is great interest and desire to know and understand more about the authority, power, and blessings associated with the priesthood of God.
- — Sister Linda Burton, Relief Society General President (3 May 2013).[1]
Ordination of women to the priesthood is a matter of doctrine that is contrary to the Lord's revealed organization for His Church.
—The Church of Jesus Christ of Latter-day Saints[2]
In God's plan for the happiness and eternal progression of His children, the blessings of His priesthood are equally available to men and women. Only men are ordained to serve in priesthood offices. All service in the Church has equal merit in the eyes of God.
—The Council of The First Presidency and Quorum of the Twelve Apostles[3]
Why do women not exercise priesthood office in the Church?
In the Church of Jesus Christ of Latter-day Saints positions in the leadership hierarchy are generally connected directly to offices in the priesthood. During the early years of the LDS Church, no provision was made in the revelations describing the priesthood along with its offices for the ordination of women.[4] Consequently, when the Church received revelation describing the authority structure of the Church in terms of priesthood offices and roles, women were not included. This situation changed to some extent between 1842 and 1844. During the last two years of his life, Joseph Smith both organized the Relief Society and began introducing the temple ordinances (in particular the endowment) to the larger membership of the Church. Both of these developments had consequences for the view of women’s roles in the Church and in discussions over the relationship between women and the priesthood. Joseph addressed the Relief Society six times—the only sermons which he delivered exclusively to women in the Church—and these sermons (found in the Nauvoo Relief Society Minute Book) continue to frame the discussion of the role of women in the Church and their relationship to the priesthood.[5]
On March 30th, 1842, Joseph Smith addressed the Relief Society at their third meeting. Eliza R. Snow recorded in the minute book:
Some have understood this to suggest that Joseph intended to ordain women to the priesthood. When the Relief Society was incorporated into the Ward structure (in 1868), Relief Society president Eliza R. Snow expanded on this idea given by Joseph Smith to explain that the Relief Society formed a necessary and integral part of the Church organization:
Viewed this way, the Relief Society isn’t simply an innovation of the modern Church. It wasn’t organized as a way to engage women in the gospel. It is an essential part of the restoration of the ‘same organization that existed in the Primitive Church.’[8] Likewise, in an interview, former Elaine Jack, past Relief Society general president, summed these ideas in this way:
If seen as a companion to the priesthood – as an integral part of the Church organization, the Relief Society shouldn’t be viewed as a substitute for priesthood ordination, but as its partner. That is, women were not being ordained to the priesthood—they were being ordained to their own society—one just as ancient (a part of the primitive Church), restored to help the members of the Church work together to build up the kingdom of Zion on earth.
Joseph Smith described the organization of the Relief Society as being parallel to the organization of the priesthood. At the first meeting on March 17th, in 1842, President Smith offered this (page 4-5):
Let this Presidency server as a constitution - all their decisions be considered law; and acted upon as such.
This language would cause later confusion, perhaps best illustrated by the ways in which it was understood. For example, Sarah M. Kimball, one of the first members of the Relief Society had, in 1868, organized her ward Relief Society to match that of the priesthood quorums - including offices of teachers and deaconesses. In responding to this confusion in 1880, President John Taylor (who had been assigned by Joseph to set Emma and her counselors apart as the first Relief Society presidency)[10] wrote:
President Taylor’s remarks underscore the notion that the Relief Society was not intended to move women into the Priesthood organization of the Church. But, his reference to a priesthood held “in connection with their husbands” returns us to Joseph Smith’s remarks to the Relief Society on April 28th in 1842 (at the sixth meeting of the Relief Society). These remarks provided an understanding of the function and role of the Relief Society within the Church for the rest of the 19th century. In particular, Joseph connected the future role of the Relief Society to the work of temple ordinances that he was working to present to the Saints at Nauvoo:
Here, Joseph first brings up the issue of healing by the laying on of hands (a practice that was common for Mormon women in the 19th century).[13] This had apparently caused some contention as to whether it was appropriate or not. Healing the sick, however, was one of the signs to follow those with faith, and Joseph Smith compared their organization and the ordination that had been given to the members of the Relief Society to the commission given to the apostles in the New Testament. ‘These signs’ were understood to be a part of the mission of the Relief Society, and healing the sick was one of their primary focuses through the beginning of the twentieth century.
Later, Joseph Smith also noted:
When this was prepared for publication in the History of the Church, this section was substantially rewritten (interpreted) as follows:
This idea of shared priesthood resulted in the notion of women being able to exercise the power of the priesthood without being ordained to an office in the priesthood. It is this understanding of Joseph Smith’s remarks that serves as the backdrop for President Taylor’s comments as well as the treatment of ritual healing and temple ordinance work performed by the Relief Society within the 19th century.
At the conclusion of his remarks to the Relief Society in April of 1842, Joseph made this comment:
What does this mean, when Joseph suggests that “I now turn the key to you”? Elder Bruce R. McConkie asks this question for us in 1950:
The sphere that they saw assigned to them was this healing of the sick and taking care of the welfare of Zion. President Willard Richards, following the Nauvoo pattern set by Joseph Smith, called and set apart women as healers:
During the remainder of the 19th century, there was an increasing formalization in healing ordinances and an accompanying liturgy used within the relief society. President Eliza R. Snow, under the direction of President John Taylor visited many of the newly organized local Relief Societies, and encouraged them:
The response was enthusiastic. So much so, that in 1906, Elder J. Golden Kimball observed in his General Conference address:
In response, President Joseph F. Smith announced his intention for a priesthood reformation in the April 1906 Conference:
The work of the Relief Society in the 19th century, and in particular the practice of healing by the laying on of hands shifted to the Priesthood during this priesthood reformation (between 1908 and 1920). Attitudes shifted considerably towards these practices. Brigham Young, in 1869 suggested, speaking to the women of the Church:
In 1946, a letter from Elder Joseph Fielding Smith shows how policy on this matter had been reversed:
The one area where there was little change was in the ordinances of the temple. It was widely recognized that women officiated in ordinances in the temple, and the liturgical language of the endowment recognized women as priestesses. It is in this context that we see references back to Joseph Smith’s teachings of a priesthood given in the temple. After the completion of the St. George temple, and the resumption of temple work, there was a push to formalize the liturgy of the temple, and to make sure that it was consistent across the Church. In this context the question of women’s participation in ordinances both within the temple context and outside it came under scrutiny. In 1888, President Franklin D. Richards provided some additional insight:
I ask any and everybody present who have received their endowments, whether he be a brother Apostle, Bishop, High Priest, Elder, or whatever office he may hold in the Church, "What blessings did you receive, what ordinance, what power, intelligence, sanctification or grace did you receive that your wife did not partake of with you?" I will answer, that there was one thing that our wives were not made special partakers of, and that was the ordination to the various orders of the priesthood which were conferred upon us. Aside from that, our sisters share with us any and all of the ordinances of the holy anointing, endowments, sealings, sanctifications and blessings that we have been made partakers of.
Now, I ask you: Is it possible that we have the holy priesthood and our wives have none of it? Do you not see, by what I have read, that Joseph desired to confer these keys of power upon them in connection with their husbands? I hold that a faithful wife has certain blessings, powers and rights, and is made partaker of certain gifts and blessings and promises with her husband, which she cannot be deprived of, except by transgression of the holy order of God. They shall enjoy what God said they should. And these signs shall follow them if they believe.
Moses said, when some one told him that a certain man was prophesying in the camp, and the people thought he had no right to do so, Moses replied saying: "I would to God that all of the Lord's people were prophets." So I say: I wish all the sisters were so faithful that they were healers of the sick, through the power of God.[24]
In justifying the role of women using priesthood power and authority—particularly within a temple context, President Richards introduced this proof text normally used to justify notions of a priesthood of all believers. It provided an Old Testament context to support this doctrine of priesthood received in connection with temple service.
When asked about such matters and what they implied about women having priesthood ordination, Wilford Woodruff wrote to the Relief Society General President:
Wilford Woodruff: [Answer:] To begin with I desire to say that the ordinance of washing and anointing is one that should only be administered in Temples or other holy places which are dedicated for the purpose of giving endowments to the Saints. That ordinance might not be administered to any one whether she has received or has not received her endowments, in any other place or under any other circumstances.But I imagine from your question that you refer to a practice that has grown up among the sisters of washing and anointing sisters who are approaching their confinement [i.e., preparing to give birth]. If so, this is not, strictly speaking, an ordinance, unless it be done under the direction of the priesthood and in connection with the ordinance of laying on of hands for the restoration of the sick.
There is no impropriety in sisters washing and anointing their sisters in this way, under the circumstances you describe; but it should be understood that they do this, not as members of the priesthood, but as members of the Church, exercising faith for, and asking the blessings of the Lord upon, their sisters, just as they, and every member of the Church, might do in behalf of the members of their families.[25]
In 1912, Elder James Talmage further expanded this to include single sisters being endowed when he suggested that a single woman being endowed shared the priesthood of her future husband:
"It is a precept of the Church that women of the Church share the authority of the Priesthood with their husbands, actual or prospective; and therefore women, whether taking the endowment for themselves or for the dead, are not ordained to specific rank in the Priesthood."[26]
This connection between women, priesthood, and celestial marriage was reintroduced by Elder Ballard in his August 20, 2013 devotional at BYU:
And again, most recently in the April 2014 General Conference by Elder Dallin H. Oaks quoted Elder Ballard and emphasized this statement:
Our Church doctrine places women equal to and yet different from men. God does not regard either gender as better or more important than the other. … When men and women go to the temple, they are both endowed with the same power, which is priesthood power. … Access to the power and the blessings of the priesthood is available to all of God’s children.[28]
Some version of this question, or a declarative answer – affirmative or negative – comes up in the comment thread of just about every discussion of O[rdain] W[omen]. No question could be more irrelevant to the issue of Latter-day Saint women and the priesthood.(Click here for full article)
Dr. Valerie Hudson joined the faculty of Texas A&M University at the Bush School in 2012 as the George Bush Chair. She is considered an expert on international security and foreign policy analysis, she received her PhD in political science at The Ohio State University. Prior to going to Texas A&M she taught at Brigham Young University. In 2009, Foreign Policy named her one of the top 100 Most Influential Global Thinkers. Dr. Hudson developed a nation-by-nation database on women (http://womanstats.org) that triggered both academic and policy interest including use by both the US Senate Foreign Relations Committee and various agencies of the United Nations. Her research and teaching experience is also complemented by three major teaching awards and numerous research awards. She is a founding editorial board member of Foreign Policy Analysis, and also serves on the editorial boards of Politics and Gender and International Studies Review. More information can be found on her website, http://vmrhudson.org. She comes to us today under the nome de plume V.H. Cassler to discuss her article in the 7th Volume of the online journal SqaureTwo found at SquareTwo.org.
Notes
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