Discipleship, Timothy, Chapter 4

 So...what to do now, here, amidst all that is going on?

Reflecting on Paul’s words to Timothy, this morning.

...seek to live a life of godliness...

...godliness is profitable with all things, benefiting both the life that now is, and of that which is to come. This is a faithful saying and worthy of all acceptance.

...be an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity...give attendance to reading and study, to teaching, to doctrine.

Neglect not the gift that is in you, which was given to you by divine inspiration with the laying on of the hands of the elders.

Meditate upon these things, give yourself wholly to them so that the good that results from that may be evident to others.

Be consistently careful and sober and purposeful and loving in your discipleship, for in so doing you will not only be engaged in God’s work for your own salvation, but also in the work of blessing and helping those with whom you interact and who hear your words.

9 Weeks of Study: Daughters of God and Priesthood

" I entreat you to study prayerfully all the truths you can find about priesthood power."  

           ~Russell M. Nelson, October 2019 General Conference, Saturday evening session.

1. "Spiritual Treasures", Russell M. Nelson, Conference October 2019 

2. Doctrine and Covenants 25

3.”Connecting Daughters of God with His Priesthood Power”, Barbara Morgan Gardner, Ensign, March 2019

   

4. “The Keys and Authority of Priesthood”, Dallin H. Oakes, Conference, April 2014, 

     Exodus 47

     Doctrine and Covenants 84:1-21

5,  Doctrine and Covenants 84:20-51: “the oath and covenant of the priesthood”

    Jacob 1:9, Abraham 2:9-11, Romans 4:13-16, Doctrine and Covenants 84:63-88

6.  Doctrine and Covenants 121:26-46, 1st Nephi 11, Doctrine and Covenants 25 (quick review)

7. Doctrine and Covenants 107

8. “Helping Female Students Rise to Their Spiritual Privileges”, Barbara Morgan Gardner, Religious Educator 18, No. 3 (2018) pp. 117-139.  (Religious Educator is the Church Education System publication for religious instructors) 

9.  “Let Us Think Straight”, M. Russell Ballard, BYU Devotional  20 August 2013

Additional reading

“A Plea to My Sisters”, Russell M. Nelson, Conference, October 2015

“Men and Women and Priesthood Power”, M. Russell Ballard, Ensign, September 2014

“Women of Dedication, Faith, Determination and Action” M. Russell Ballard, BYU Women’s Conference, 2015

“Priesthood Power Available to All”, Linda K. Burton, BYU Women’s Conference, 2013 and Ensigh June 2014

“Why We are Organized into Quorums and Relief Society”, Julie B. Beck, BYU Devotional January 17, 2012

“Rise Up in Strength, Sisters in Zion”, Bonnie L. Oscarson, Conference, September 24, 2016 (Women's Session)

Doctrine and Covenants sections 2, 3, 20, 76, 95, 110 and 124

Alma 13

Ephesians 4:12

I think that evangelist is not another word for patriarch.

This idea that evangelist = patriarch comes from something reputed to have been said by  Joseph Smith with is recorded in History of the Church, volume 3, page 381.

That is:

AN EVENGELIST (sic) is a Patriarch, even the oldest man of the blood of Joseph or of the seed of Abraham. Wherever the Church of Christ is established in the earth, there should be a Patriarch for the benefit of the posterity of the Saints, as it was with Jacob in giving his patriarchal blessing unto his sons, etc.

In other words,
1. A patriarch is, as noted,  the oldest father in a family and in ancient times we can see that pattern in the Old Testament in the families of Joseph and Abraham (as well as in the family of Adam in the earlier sections of the Book  of Genesis)
2. In the Old Testament, if he was doing his job, he not only taught his children, but also pronounced blessings upon them, as did Joseph and Abraham and Jacob
3. Where the church is established, there should be a patriarch, who could similarly bless the “posterity of the Saints”.
4. An evangelist is a patriarch.

Or is a patriarch an evangelist?  I think that that is actually far  more likely.  Here’s why.

In Doctrine and Covenants 107: 39-41 we read:

“It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers, as they shall be designated unto them by revelation--
 The order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made.
This order was instituted in the days of Adam, and came down by lineage in the following manner:”
(What follows is an accounting of Adam ordaining various of his posterity to priesthood)

In other words, in an ideal world, a father is a godly man, exercising priesthood responsibilities wisely,  including the responsibility to be an evangelist, teaching of the gospel to his posterity (and others) along with helping to maintain the blessing of gospel teaching and and heavenly priesthood power  in his family by preparing and ordaining the future fathers therein. This responsibility to teach is part and parcel of a father’s (patriarch’s) calling to being an evangelist within his own family.


This passage from Doctrine and Covenants 107, above, is cross-referenced in footnotes with Doctrine and Covenants 124:91 which reads:

“And again, verily I say unto you, let my servant William be appointed, ordained, and anointed, as counselor unto my servant Joseph, in the room of my servant Hyrum, that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also by right;”

It looks to me like the reference maker decided that Hyrum, who was being released as a counselor in order for him to take up the office of “patriarch” was, in other words, being released in order for him to take up the office of “evangelist” and that these two words mean the same thing.

I think, rather, that the second word (evangelist) describes one of the major duties of the first (patriarch).   The Lord calls many people to be evangelists (preachers of the word or messengers of good tidings) and evangelical work within his own family is a major component of the work of a godly patriarch.  Abraham, Jacob and Joseph all understood that.

So, why a separate priesthood office called “patriarch”.  Actually, the calling title is actually “Patriarch  to the Church” in Hyrum’s case,  or “stake patriarch” in the case of thousands of subsequent callings.  The vast majority of the adult members of the early modern church did not have fathers who felt prepared or ordained to be “evangelists” to their posterity ie: teach them the gospel and lay their hands upon their children as had Abraham, Jacob and Joseph, and with priesthood power, pronounce blessings upon them.  Ordaining Joseph Smith, Sr., and later, his son, Hyrum, to the priesthood office of Patriarch to the Church gave the “posterity of the Saints” the opportunity to receive those blessings that their own fathers were not in a position to give them.  i

In the early days of the modern church, blessings, that are remarkably similar in style to the ones given by Joseph Smith Sr. and Hyrum Smith, were, in that same era,  being given by some faithful priesthood fathers and grandfathers to their adult posterity.  These blessings were  also titled “patriarchal blessings”, were a one-time occasion, and were written down in order to be referred to in the years that followed.  Two of my husband’s ancestors, a husband and wife who had lived through the Kirtland, Missouri, and Nauvoo eras of the church, treasured the  “patriarchal blessings” they received in that latter era from their father and father-in-law respectively, who, as the oldest living father in the family, was their family’s patriarch.   Though they lived not far from Hyrum Smith, loved him, and were his cousins, there is no indication or record of them having ever requested or received a patriarchal blessing from him.  It seems that they felt that they were blessed to have a patriarch in their own family, as Abraham, Jacob and Joseph’s children had, who could give them their patriarchal blessings without them having to request them from the Patriarch to the Church, leaving Hyrum with more time available to respond to requests from saints who did not have patriarchs in their families who could do that for them.

In the ensuing decades stake patriarchs continued to give such blessings, and, because they were specially called men, gradually the unique, once in a lifetime blessings they gave came to not only be a gift to those who did not have family patriarchs to teach and bless them, but also came to be regarded by members of the church as even more special than a faithful father’s blessing, just because a stake patriarch’s blessings  were only available, usually, once.

But I digress.  Back to the topic at hand.

So, why go to all the trouble of teasing out this relationship between “patriarchs” and “evangelists”.

Because it is pretty clear that the term “evangelist” in the New Testament, is a term that refers to a person who preaches the gospel.  All four writers of the Gospels are called “evangelists”.  Paul urges Timothy to be prepared to continue to preach the word of God as an evangelist as Paul realizes that his own missionary travels and  ministry are drawing to a close.  And Philip, “one of the seven”, who preached the gospel in Samaria and is the one who taught the Ethiopian in Gaza, is called “an evangelist”.  The Greek word used means “messenger of good tidings” and all of the above mentioned men were people who traveled, preaching the gospel.

When latter-day saints who have read that opening sentence in that one unusual History of the Church statement, jump immediately to the conclusion that “evangelists” in Ephesians 4:12 means “patriarchs” and try to show that because our church has “patriarchs” that is evidence that our church has elements of the primitive church, they are, very unnecessarily, standing on pretty thin ice.

Does our church have evangelists?  Of course.  We call these messengers of good tidings “missionaries”.  We have tons of them.

If the only reason we are insisting  that “evangelists” in Ephesians 4 are “patriarchs” is because of that one non-primary sourced statement attributed Joseph Smith (much of this section of the book is taken from peoples memories or notes, not actual texts), and we have absolutely nothing to lose by deciding that all the other evidence points to the notion that “evangelist” means “messenger of good tidings” (of which we have many among our membership), then I think we should re-think this.

In our faith, a godly patriarch, the godly father of his family, teaches his family the gospel and blesses them with priesthood blessings.  A godly patriarch is many things, and one of the things he is is an evangelist; a messenger of good tidings.

This quote reminds me of something said at the veil

"Recently I reviewed this Primary song. You’re familiar with it. It says, “Mine is a home where ev’ry hour is blessed by the strength of priesthood pow’r, With father and mother leading the way.” Mine is a home where every hour is blessed by the strength of priesthood power.... It isn’t just when Dad is there. It’s not just when Mom is there. It’s not just when a priesthood ordinance or blessing is being performed. It’s every hour as covenants are kept."

Julie Beck, BYU Women's Conference 2011

Priesthood power, the power of God, given to his children,  is real.  It is real in the lives of women and men of God.  I have seen it, felt it, watched it, and been humbled to be a vehicle for its healing (both physical and spiritual) and enlightening effect in the lives of my brothers and sisters in ways that I feel are too profound to articulate.  And I have been aided, healed, enlightened and comforted by that same power of God conducted via the words, actions and ordinances of brothers and sisters who served as conduits of priesthood power as well.

There is 'power in the priesthood'.  And it's not just when an ordinance or a blessing is being performed, though we talk mostly about those since they are so clearly recognized by the ceremonial actions involved. And it's certainly not just when a church leader, male or female, oversees a meeting or counsels with others  or a decision is made, another time when people may see it, or think they are supposed to see it.  Those are the times where function makes us notice.  Those are the times that any even disinterested person watching will assume that "priesthood" is being "exercised".

But priesthood power, like an iceberg, has 10% of it visible to an uninformed observer, while 90% of power in the priesthood moves slowly and powerfully, observed only by those who submerge themselves enough to look and experience it and recognize it for what it is.

Throughout the ages different subgroups of people have been  ordained to take responsibility for the the visible 10% of priesthood work..  Instructions as to which groups should be called to do that and how many of them have changed multiple times even in the last 180 years, not to mention the changes in previous eras.  And since that seems to be a pattern it makes sense to me to assume that they will change again, perhaps many more times.

However, we sell ourselves short when we, men or women, so focus on the 10% of priesthood work that involves ordination that we ignore or fail to see or dismiss as irrelevant, or never employ or recognize the amazing 90% that is not tied to administration or ordinances but wields the power of God in amazing, healing ways.. And my experience is that way too many of us, both men and women, do exactly that.

" [F]or man looketh on the outward appearance, but the LORD looketh on the heart," said the Lord to the prophet, Samuel.  And we think, sure, we understand that, it's about people.  But I believe it's not just about people.  Way too many of us are fully aware of the "outward appearance", the formal manifestations, of priesthood and are so very blind to the heart of what priesthood power, given by God to his sons and daughters, really is. 

Yes, that 10% is beautiful. Yes it is a blessing.  Yes, the people who do that 10% are often listened to (and also anathematized) more than others and, by some, are believed to have more "clout".  But it strikes me as ironic and sad when we don't see or understand or live or experience the power of the 90% that is more far-reaching than we even allow ourselves to imagine, and when we think that all there is to priesthood is that 10% of priesthood responsibility that is, for now, given to some 3% (if you live in the Philippines) to 27% (if you live in Utah) of members of the church.  We sell priesthood short when we believe that that 10%  of evident function is what priesthood entails..

I believe that in heaven priesthood is shared and employed regardless of gender.  I believe that celestial life is, as the Doctrine and Covenants clearly explains, one of fully and equally shared light, power, and divinity and glory.  It is clear to me that inspired telestial and terrestrial patterns of organization (one of which we live with now) are simply that, inspired telestial and terrestrial patterns.  And I believe that we, as individual members of the church, including us women, don't even live up to those terrestrial patterns as they are given to us today..  

I have always believed that a child surrounded by 9 Christmas gifts that he refuses to unwrap in his frustration at not having, right now, the one his brother is currently opening is missing something important, not only in the presents that surround him but also in his understanding of what is possible and in his relationship with his sibling.  A child so responding is demonstrating juvenile behavior.

I believe it is good to rejoice in a gift that a sibling receives.  I believe it is good for each child to truly embrace and study and employ the gifts of power of healing, light, revelation, inspired leadership; the godly power: priesthood, that is given to God's children when they seek to understand it and wield it with light and truth.

"Yet, for different reasons, many of us live far below, or are unaware of, our privileges!" ~Neal A Maxwell  [The Promise of Discipleship, pp. 92-93] 

In my lifetime I have witnessed women in the church heal others, both physically and spiritually, through the power of God.  I have witnessed them guide and lead under unmistakably divine inspiration and watched God's power flow through them.  I have also witnessed women and men who have no idea that is possible, that think that such is only for those who do the 10% of priesthood work that is visible to the casual observer.  That is not so. But as long as we only see or experience the 10%, we will easily experience the frustration and sense of powerless that comes with that perspective.

To focus on what is not currently our prerogative without taking the time to fully learn about that priesthood power which is, in all it's glory (and I'm not talking about childbearing or childrearing or performing ordinances or overseeing meetings, or "presiding" in case you are wondering) available to us, is I think, short-sighted.  

"What has been your past experience or attitude when you have listened to or taught a lesson on the  priesthood? Be honest. Was your first reaction something like, “This doesn’t apply to me. This is for the men and boys over 12.” Or when you have read your scriptures and come to a part that mentions  priesthood, have you thought to yourself, “I’ll just skip this part. I don’t need to know this”? In the recent 2013 Worldwide Leadership Training, Elder Oaks emphatically stated: “Men are not the priesthood!” To me, that is a wake-up call as well as an invitation to all of us to study, ponder, and come to better understand the priesthood. Sisters, we cannot stand up and teach those things we do not understand and know for ourselves."
Linda K. Burton, General Relief Society President, BYU Womens' Conference 2013

As I said, I believe that priesthood power, the power of God, is freely and equally shared among God's children in celestial realms of glory.  And I also have come to believe that many of us, both men and women, are far from understanding or experiencing or recognizing or having faith to pursue and learn and know how that power, that huge, magnificent 90%,  is available to each of us, to work miracles through us, here on earth in its current, terrestrial, temporary earthly configuration.

If we cannot live up to our privileges and stretch and grow enough to "abide the law of a terrestrial glory" (Doc. & Cov. 88:23) how can we presume to think we are ready to abide a celestial?  Changing the law about the 10% will make things look better.  It may make some people feel better and some people feel worse.  But if we have only changed the outward, publicly observed 10% and do not seek to know and understand, as individuals, and look upon "the heart" of priesthood power available to work through us, that part which so many of us just barely know or which we feel is beyond our ken, we will continue to miss all that God hopes for us both now and in the eternities.  Changing the outward appearance is not what is needed.  We need to come to understand the heart.

I agree with Linda Burton.  We've been given a wake-up call.  We should not be shirking. We are called, as disciples, to study, ponder, understand and live the power of God.  The men and women I know who have done so are amazing, humble, powerful saints.  

"All other authorities or offices in the church are appendages to this priesthood."

The following things are referred to as appendages to priesthood in the Doctrine and Covenants:

“the offices of elder and bishop”, “the offices of teacher and deacon”, Doc &  Cov 84:29-30

the Aaronic Priesthood, Doc & Cov 107:14

“All other authorities or offices in the church ” Doc & Cov 107:5

Looks to me like we all, men and women, if we work in any church capacity, work in the role of appendages (extensions of or additions to) priesthood (the power of God)

Which brings to mind:

"Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.  I am the vine, ye are the branches."   John 15:4-5 

Living Far Below My Privileges. Compiling Quotes.

You Cannot Utilize What You Do Not Understand

What has been your past experience or attitude when you have listened to or taught a lesson on the  priesthood? Be honest. Was your first reaction something like, “This doesn’t apply to me. This is for the men and boys over 12.” Or when you have read your scriptures and come to a part that mentions  priesthood, have you thought to yourself, “I’ll just skip this part. I don’t need to know this”? In the recent 2013 Worldwide Leadership Training, Elder Oaks emphatically stated: “Men are not the priesthood!” To me, that is a wake-up call as well as an invitation to all of us to study, ponder, and come to better understand the priesthood. Sisters, we cannot stand up and teach those things we do not understand and know for ourselves.
Linda K. Burton, General Relief Society President, BYU Womens' Conference 2013

The Call to Seek, Learn and Understand in a Holy Way

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.

We hope to instill within each of us a greater desire to better understand the priesthood. I testify

that the Lord is hastening His work, and it is imperative for us to understand how the Lord accomplishes His work so that we may receive the power that comes from being aligned with His plan and purposes

I would invite you to ponder Doctrine and Covenants 121:34–46. Look for the principles in

these verses that govern the righteous exercise of priesthood power. Look for warnings and promises from the Lord, and apply them to yourself. In order to qualify for the blessings of priesthood power, we would do well to ponder these verses and ask ourselves questions such as:

• Is my heart set upon the things of this world?

• Do I aspire to the honors of men or women?

• Do I try to cover my sins?

• Am I prideful? 

• Do I exercise control or dominion or compulsion upon my children, my husband, or others?

• Am I earnestly striving to practice righteous principles such as:

o Persuasion

o Long-suffering

o Gentleness

o Meekness

o Unfeigned love (meaning genuine, sincere, or heartfelt love)

o Kindness

• Does virtue garnish my thoughts unceasingly?

• Do I long for the Holy Ghost to be my constant companion?

Linda K. Burton, General Relief Society President, BYU Womens' Conference 2013

Appendages

29 And again, the offices of elder and bishop are necessary appendages belonging unto the high priesthood.

30 And again, the offices of teacher and deacon are necessary appendages belonging to the lesser priesthood, which priesthood was confirmed upon Aaron and his sons.

~Doctrine and Covenants Section 84

It is truly said that Relief Society is not just a class for women but something they belong to—a divinely established appendage to the priesthood.

~ Dallin Oaks, April 2014 Gen. Conf.

Keys, Authority and Power

“This [the Relief Society] is an organization that cannot exist without the priesthood, from the fact that it derives all its authority and influence from that source. When the Priesthood was taken from the earth, this institution as well as every other appendage to the true order of the Church of Jesus Christ on the earth, became extinct.” Eliza R. Snow Deseret News April 22, 1868

We are not accustomed to speaking of women having the authority of the priesthood in their Church callings, but what other authority can it be?  

~ Dallin Oaks, April 2014 Gen. Conf.

Those who have priesthood keys—whether that be ... a bishop who has keys for his ward or the President of the Church, who holds all priesthood keys—literally make it possible for all who serve faithfully under their direction to exercise priesthood authority and have access to priesthood power.

~M Russell Ballard, BYU address, August 20, 2013

“There is no office growing out of this priesthood that is or can be greater than the priesthood itself. It is from the priesthood that the office derives its authority and power. No office gives authority to the priesthood. No office adds to the power of the priesthood. But all offices in the Church derive their power, their virtue, their authority, from the priesthood.”

~Joseph F. Smith

"When men and women go to the temple, they are both endowed with the same power, which is priesthood power"

~M. Russell Ballard, Liahona, April 2014

No, It's Not "Motherhood-Priesthood"

Just as a woman cannot conceive a child without a man, so a man cannot fully exercise the power of the priesthood to establish an eternal family without a woman. … In the eternal perspective, both the procreative power and the priesthood power are shared by husband and wife.”

~M. Russell Ballard, ibid.

Temple

Moses was commanded to place holy garments and priestly vestments upon Aaron and others, thus preparing them to officiate in the tabernacle.   

~Carlos Assay, Ensign, August 1997

12 And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water.

 13 And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest’s office.

 14 And thou shalt bring his sons, and clothe them with coats:

 15 And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest’s office: for their anointing shall surely be an everlasting priesthood throughout their generations.

~Exodus 40

I watched the priesthood session of General Conference this evening

It was not the first time.

I heard much that will be helpful now as well as in the future.  And I am inspired to a better vision of what I can do with the challenges I find in the work I am doing.

While watching and listening to the session the following passage came to mind.  It's from a talk, "All Are (Really) Alike Unto God", given by Marcus H. Martins.  Marcus is the son of Helvécio Martins who passed away in his home of São Paulo in 2005.  You can read the Genesis Group page about Helvécio here

Marcus said:
 "When my parents and I were baptized, I was thirteen years old. When I was sixteen my father instructed me to learn how to perform the ordinances that a priest in the Aaronic priesthood would have the right and the authority to do. Learn how to baptize people, learn how to administer the sacrament, learn how to ordain other priests. And of course, I being sixteen years old, told my father, "But why? I'm not going to be ordained a priest. Why should I do that?" And he said, "Well, just because you are sixteen years old, and that's what's expected of sixteen-year-olds in the Church. If you were ordained to the priesthood, you would be a priest now. But because you're not, doesn't mean you're not going to do as much as you can without the priesthood. 

"So, I undertook the task of learning those ordinances. When I turned eighteen, my father told me the same thing. Learn how to confirm people members of the Church, learn how to administer the ordinances of the Melchizedek priesthood, learn how to administer to the sick. And I did that, and about a year later, when the revelation extending the priesthood came, I was ready. Because of the faith of my father, I was ready." 

Marcus H. Martins

Rudá and Helvécio Martins

On the below-mentioned comment thread Melodynew added her thoughts on teaching about priesthood as part of the youth Sunday school lessons this month.  I thought they were worth saving for future reference.  Here's my slightly enhanced version of what she wrote.

I taught these lessons last year to my 14 & 15 year-old Sunday school class consisting of both YM and YW. (Our stake was among those that piloted the program.) These are some of the points I brought into the discussion throughout the month.

1. The power of the priesthood is the power of God. The power of God is Love. The priesthood is God’s Love made manifest through human beings.

2. God and God's celestial glory can only exist as a man and woman righteously joined for eternity. So the power of God or priesthood power is by definition intrinsically connected to the celestial union of a man and woman. It comes from both, not just from men. It wouldn’t exist without God the Mother. (Jesus got his power from his parents in this model.)  Section 76:94-96 talks about that equality of power among celestial beings

3. Section 121 of D&C clearly articulates qualities that define appropriate use of priesthood or God’s power. All these qualities can easily be identified as “feminine” based on our current cultural/social model of what is masculine or feminine. (the YW loved this)

4. Men in this world are told that what it means to be a “man” is to be tough, strong, dominating, competitive. Priesthood power is none of these things. Jesus, the originator of our earthly version of priesthood power, showed us that in his life.

5. Many women possess qualities that help men learn what priesthood power should look like. (my feminist sisters might hate me for that, but this is when the girls started saying things like, “Yeah. Seriously.”)

6. We believe that God will yet reveal many great and important things pertaining to the kingdom of God. We should all live worthy of bearing the priesthood of God and be prepared to do so.

A Couple of Quotes

It is not uncommon these days to run into discussions, in my small minority religion, about inequality of responsibility and callings for women.  And a very pertinent subset of that discussion revolves around the question of whether or not that perceived inequality, or "lower in the hierarchy" status is an eternal expectation.  Is the inequality that is part of the order now one that is an eternal principle or one that is temporary?

I have commented earlier about the past inequalities in priesthood responsibility among God's children and how God has inspired his leaders to change that at various times over the centuries, and so I have long held that the current allocation of callings and responsibilities is not an indication of eternal status.  And there are certainly parts of temple ordinances that also indicate that we should be prepared for change in that regard.

Steve, over at CommonConsent, shared a couple of quotes that were new to me on the subject that, if you are aware of the above mentioned discussions and, particularly  if you are a temple attending member of the church, shed further light on the discussion.  So I'm saving them here.  At least until my house is back together and my boxes of notebooks unpacked.

1.  Joseph F. Smith - "Some of you will understand when I tell you that some of these good women who have passed beyond have actually been anointed queens and priestesses unto God and unto their husbands, to continue their work and to be the mothers of spirits in the world to come. The world does not understand this--they cannot receive it--they do not know what it means, and it is sometimes hard for those who ought to be thoroughly imbued with the spirit of the gospel--even for some of us, to comprehend, but it is true."  (Gospel Doctrine, p. 461)

I should remind the reader to never assume that the earthly hierarchy that our telestial world ascribes to the relationship between kings and queens or priests and priestesses is the same as that in the celestial world where all are "joint-heirs with Christ".  It is almost always wrong to assume that earthly manifestations of an institution or organization or life are clear reproductions of the way heavenly ones are.

2. Melvin J. Ballard (Quorum of the Twelve) - "Whatever disappointments may come, still be true to Him and I promise you, in the name of the Lord, that if not in time, in eternity, you shall have like honors and glory and privilege.  If you are faithful over a few things here, you shall be ruler over many things there, and become kings and priests unto God.  And you sisters who have dwelt in reflected glory will shine in your own light, queens and priestesses unto the Lord forever and ever."  (Conference Report, October, 1934, p. 121)

These two quotes are certainly not the be all and end all of the discussion.  But I think they are good additions to the position that what is now is not what will be.

Later...Brady added this comment and quote:

http://maxwellinstitiute.byu.edu/publications/transcripts/?id=58  Hugh W. Nibley, "The purpose of such ordinances is to bridge the space between the world in which we now live, the telestial world, and that to which we aspire, the celestial world.  Therefore, the events of the temple were thought to take place in the terrestrial sphere."    You are saying, what has this got to do with priesthood?  In the temple women participate and even officiate in sacred priesthood ordinances IE Name issue and initiatory.  One of the, in my humble opinion, the most beautiful and sacred blessings in this world.  Then maybe in spheres above this one...

The Purpose of the Task is to Strengthen the Relationship

I have been reading and re-reading Boyd Packer’s conference address. Some have found it troubling, but I think that is simply because they were expecting certain issues to be addressed and they were not and they feel keenly that disappointment.

But if you read it as it is intended, a call to a higher vision of service and care to the men of the church, there are some good principles worth noting

1. The story of Gideon; a call for each of us to avoid complacency and to be alert and ready to listen and serve in our respective callings and responsibilities. It is far too easy to just go with the program and neither be prepared for nor hear God's vision of the work you are called to do.

2. A distinction between authority, which comes with ordination, and power, which comes through abiding in Christ and acting as he would. There are way too many with authority but without power.

3. A clarification of what all the organizations in the church are supposed to be doing TOGETHER, strengthening and nurturing and helping families and individuals live together in love, NOT running programs or just getting things done. We have so very, very far to go in helping ward leaders catch this vision and getting them to work well together.

4. A clear message that the ordinances are not the purpose of priesthood work. Eternal life with all its celestial relationships in the presence of God is the purpose. Getting the ordinances done is secondary to enabling loving relationships and familial service.

To Cheer and to Bless

Simeon and Anna by Rembrandt van Rijn

A couple of weeks ago L. got a call from a friend, T. asking if he would be available that morning to go to the hospital with him to give a child a blessing. Dear friends of their family, members of another faith, had a child with a terminal illness who was there and they had been touched and open to T. and his wife’s offer of a priesthood blessing. L. said sure and about half an hour later T. and his wife, J. came by to pick him up for that. He came home an hour or so later, moved by the experience and grateful to have been asked to assist.

Later that week I was listening to another conversation about women and the priesthood. There were the usual ideas as to why just men hold it now on the part of some, the usual confusion combined with some angst and frustration on the part of others, and the usual questions without definite answers. I mostly listened. I feel like we don’t know why men have the priesthood and women don’t right now. I understand why people try to make educated guesses or theories as to why it is the way it is. It’s human nature to seek for reasons. And as usual with human nature, it’s flawed. I am also certain that the genderized status of priesthood holding that exists now is not an eternal state. And I understand my sisters’ confusion and irritation, but feel none personally, so I mostly just listen.

Subsequently I attended a meeting in which a general authority said he thought that women didn’t hold the priesthood because they don’t need it. That is one of the more commonly expressed theories, and though I was pretty sure it is not the real reason (no Spirit testifying), I could understand why he would think that way. Such things do not bother me. I lived as a teenager in the 1960s and 70s and heard all kinds of theories over various pulpits about why people of African descent did not hold priesthood in our church and later heard Bruce McConkie (one of the more adamant theorizers) thoroughly retract his erroneous theorizing and recognize it as such in 1978. I figure that history repeats itself and will continue to do so.

I began thinking about stories I had read in an article that covered the history of women giving blessing in earlier church history. I wondered what it would be like if women in our church held the priesthood now. It occurred to me that if the sisters in my Relief Society were given priesthood and the responsibility to bless, things might be a bit different. In such a situation, if a sister in my ward called upon me for a blessing one morning, who would I call to come give that with me? Probably not my husband. His work commitments make it difficult for him to leave in the middle of the day. Certainly not any of the other men in our ward. That would feel awkward and slightly inappropriate in current culture. I’d call on another sister. I think most women would.

What if women were giving blessings? What percentage of the women in my ward would start calling on sisters for blessings, making them the first ones turned to? Probably a significant percentage, if not an outright large majority. Women are often more comfortable with women. Men on the other hand, are usually more comfortable with men. We would likely see fewer interactions between the sexes when it came to blessings.

I shared my musings with L. He thought about the blessing he had been able to participate in at the hospital a few weeks before. If there had been two women with priesthood there, he says, he is absolutely sure that the two men would have bowed out and politely suggested to the women that they perform the blessing. No question. I wonder if that would not be happening all over on a large scale; thoughtful men, selflessly or with a sense of relief, passing along the opportunity to bless.

But then (and this is what struck me) he said that he had been thinking about watching T. and his wife, J. at the hospital. J. had been the one to touch the father, embrace the mother and articulate lovingly the words of comfort and friendship and peace to them. He and T., he said, stood solemnly and carefully and gently performed the ordinance, but neither of them had the skills J. used to comfort and bless. He said it was enlightening to watch T. and J. use their gifts in tandem to bless that family and how it united the two of them. The power of both together was far more than the sum of the two independently.

I think we don’t often see those gifts in tandem in the same room at the same time. Sisters and brothers tend to do their godly work separately. Because we are humans in a telestial world, we tend, even the most enlightened of us, to place more value on the work that the men are doing, even though we give lip service to both, which is part (by no means all, I admit) of the reason that this division of labor feels so unfair to some. In the good scenarios of church work we see men and women in the church counsel together and keep each other appraised of their work. In the best scenarios they work totally in synch, as one. Way too often most of the work of one group is done independent of the other, with occasional calendaring involved.

I do not offer these observations as “the reason why” women do not currently hold the priesthood. I don’t know why and will not pretend to. Nor do I think this is "the reason". But these experiences have reminded me of God’s commandments that we work together as one, not just with those who have the same gifts we do, but also with those whose gifts are different. (1st Corinthians 12) And I have a bit of a better view of why that working together in unity is important to Him.