Guest Post: LDS Women and “Broad Power and Authority”
by Cheryl Preston
It is all in the definitions.
In the last decade, it is said often that endowed LDS women have priesthood power. Our Sister Missionaries are repeatedly told they have been given the power and authority to teach and convert from the apostles, the same missionary power given from Christ to the apostles of old. I believe this.
Moreover, if you believe the only real priesthood keys on the earth are held by President Nelson, then any trickle down from him to women represents more priesthood power than that enjoyed by women in other religions.
I don’t know if this is what Sister Dennis meant, however.
Her statement was a poor choice of words. What does she mean by “power” and “authority”? Women who have never been in a legitimate power or authority position may not understand what those words mean. Being the “boss,” “last word,” or “decider” (one of G.W. Bush’s terms) means power. The right to make decisions that will control the workplace or the lives of many people, including men, is power. Being the top of the pyramid in the leadership chart is power. Being the top of the pyramid of any significant division or sub-group or being on a committee that makes ultimate decisions is power.
Sister Dennis suggests that LDS women have more power and authority than women in other religions, notwithstanding that many ordain women to the priesthood or give women other forms of stewardship over large geographical areas, including men. She refers to the “broad” power of all the women in the Relief Society. Eighty million women each with a hint of power is not meaningful if there is no mechanism to gather the collective power-bits and make them efficacious in changing outcomes. Many women with some spiritual endowment (however derived), but without a vote, amount to very little influence within the religion.
Beyond ordaining women, many religions have women with significant decision-making power at or near the top. Even in small divisions or sub-groups, having a woman with clout makes a difference. The women below her can feed ideas and suggestions to the woman leader who has the power to implement them. Thus, having a female representative who has a legitimate place at the table in administering, managing, and structuring the organization also translates to power. Women without a woman leader in a decision-making position—a leader who honestly seeks to represent other women—do not have power. For representative power to work, in addition to a having a woman in a decision-making position, all women (the leader and the members) need to believe two things: 1. It is not apostasy or “uppity-ness” to suggest women have the right to be heard and treated seriously; and 2. Speaking is not futile.
Local Relief Society presidents have very limited ability to make decisions outside of choosing service projects, parties, and nurturing assignments. All other decisions must be referred to a male member of the bishopric or stake presidency, including the selecting of Relief Society teachers. Stake Relief Society presidents have even less power to make decisions, although they make suggestions. The worldwide Relief Society President is never depicted as making decisions separate from her male priesthood authorities, even in matters purely pertaining to projects involving motherhood, health care, or other humanitarian and “relief” services.
The bottom line is that, unless Sister Dennis’ quote is defined very, very narrowly, it does not ring true. It is no wonder that those words have presented such a disconnect. Common dictionary definitions of “power” and “authority” simply are not exercised by women in the LDS Church.
This fact does not mean women should jump ship. It does not mean that women should decline to be “all in.” Many women fully understand the gender limitations and wish they were fewer, or believe that, in the grand scheme, the dis-junction will be resolved. Nonetheless, these women still have a vibrant testimony and commitment to the church. They do, however, expect words from the pulpit to be more reflective of reality.
Cheryl Preston is an active member who loves the gospel and the church, but is not blind. She is a woman who recognizes real power and authority.
