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Mormon Feminism: Essential Writings
This groundbreaking collection gathers together for the first time the essential writings of the contemporary Mormon feminist movement--from its historic beginnings in the 1970s to its vibrant present, offering the best Mormon feminist thought and writing.
No issue in Mormonism has made more headlines than the faith's distinctive approach to sex and gender. From its polygamous nineteenth-century past to its twentieth-century stand against the Equal Rights Amendment and its twenty-first-century fight against same-sex marriage, the Church of Latter-day Saints (LDS) has consistently positioned itself on the frontlines of battles over gender-related identities, roles, and rights. But even as the church has maintained a conservative position in public debates over sex and gender, Mormon women have developed their own brand of feminism by recovering the lost histories of female leadership and exploring the empowering potential of Mormon theology. The selections in this book-many gathered from out-of-print anthologies, magazines, and other ephemera--walk the reader through the history of Mormon feminism, from the second-wave feminism of the 1970s to contemporary debates over the ordination of women.
Collecting essays, speeches, poems, and prose, Mormon Feminism presents the diverse voices of Mormon women as they challenge assumptions and stereotypes, push for progress and change in the contemporary LDS Church, and band together with other feminists of faith hoping to build a better world.
No issue in Mormonism has made more headlines than the faith's distinctive approach to sex and gender. From its polygamous nineteenth-century past to its twentieth-century stand against the Equal Rights Amendment and its twenty-first-century fight against same-sex marriage, the Church of Latter-day Saints (LDS) has consistently positioned itself on the frontlines of battles over gender-related identities, roles, and rights. But even as the church has maintained a conservative position in public debates over sex and gender, Mormon women have developed their own brand of feminism by recovering the lost histories of female leadership and exploring the empowering potential of Mormon theology. The selections in this book-many gathered from out-of-print anthologies, magazines, and other ephemera--walk the reader through the history of Mormon feminism, from the second-wave feminism of the 1970s to contemporary debates over the ordination of women.
Collecting essays, speeches, poems, and prose, Mormon Feminism presents the diverse voices of Mormon women as they challenge assumptions and stereotypes, push for progress and change in the contemporary LDS Church, and band together with other feminists of faith hoping to build a better world.
384 pages, Hardcover
First published August 29, 2015
35 people are currently reading
928 people want to read
About the author
Joanna Brooks
26 books58 followersJoanna Brooks is a national voice on Mormon life and politics and an award-winning scholar of religion and American culture. She covers Mormonism, faith, and politics for ReligionDispatches.org and has been named one of “50 Politicos to Watch” by Politico.com.
A twenty-year veteran of the Mormon feminist and LGBT equality movements, Brooks grew up in a conservative Mormon home among the last great orange groves of Orange County, California. She attended Brigham Young University and received her Ph.D. from the University of California, Los Angeles.
A twenty-year veteran of the Mormon feminist and LGBT equality movements, Brooks grew up in a conservative Mormon home among the last great orange groves of Orange County, California. She attended Brigham Young University and received her Ph.D. from the University of California, Los Angeles.
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Displaying 1 - 30 of 66 reviews
January 2, 2016
I loved this book SO MUCH. I think some people might be put off by the title? and I wasn't sure what to expect - but it's really just a collection of personal essays, poems, and talks written by LDS women on what it means to be an LDS woman. There were so many historical gems in here that I had never heard before - especially about the history of Relief Society, which was SO different in the early years of the church than it is today. (Calling sisters to go door-to-door in support of women's suffrage?!) The selection was pretty balanced, including both more liberal and more conservative perspectives. And I was so touched by so much of the thoughtful, heartfelt writing. I wish I could gift a copy to every person I know.
December 11, 2020
PHENOMENAL!
I discovered this book by accident while house-sitting for a BYU professor who was away with his family on a study abroad. It took me two years to complete simply because I had to finally just take the plunge and purchase the book, so glad I did!
So many of my intrinsic beliefs as a member of the church were so eloquently written here. There was much highlighting, much sharing of passages, and many a quote/text sent regarding certain topics. Grateful a book like this exists. It’s been a fascinating journey to see the transformation in feminist thought over the years.
In law school, we’re taught that federal registers are updated on a yearly basis with new inserts and updates—I wish the same could happen with this book! I want more. I want to read responses to certain policy changes; I want to hear more from this community.
The only downside is that many of the blogs referenced in this book have stopped updating regularly. Perhaps the medium is growing outdated? Still, I’m hungry for more of this book and will be searching for other similar forums.
I discovered this book by accident while house-sitting for a BYU professor who was away with his family on a study abroad. It took me two years to complete simply because I had to finally just take the plunge and purchase the book, so glad I did!
So many of my intrinsic beliefs as a member of the church were so eloquently written here. There was much highlighting, much sharing of passages, and many a quote/text sent regarding certain topics. Grateful a book like this exists. It’s been a fascinating journey to see the transformation in feminist thought over the years.
In law school, we’re taught that federal registers are updated on a yearly basis with new inserts and updates—I wish the same could happen with this book! I want more. I want to read responses to certain policy changes; I want to hear more from this community.
The only downside is that many of the blogs referenced in this book have stopped updating regularly. Perhaps the medium is growing outdated? Still, I’m hungry for more of this book and will be searching for other similar forums.
April 1, 2016
Brilliant, fascinating, and useful for scholars, students and mormons alike. Reading through the chronology of modern mormon feminism is fascinating and appalling, inspiring and infuriating. EVERYONE should read this book, it really is 'essential.'
August 26, 2016
I grew up in a small Wyoming town with four younger brothers, largely unaware of female concerns or issues in the Church. My own mother, though well-read and thoughtful, is--like me--a constitutionally happy, optimistic, and faith-oriented person, and I never heard or sensed discontent from her about spending years of her life primarily in our home. She has told me she does not regret her life's path, eschewing a mission in favor of marrying my father, not completing her English degree at BYU as they transferred to Utah State to prepare my Dad for veterinary school, and raising five boys in the country. I believe her.
But reading 'Mormon Feminism' has helped me understand the diversity of women's experiences in the Church, and broadened my compassion towards those who, for whatever reason, suffer as women. I do believe there are positive changes that can be made throughout Church policy and practice to further empower all women to achieve their full potential, and Mormon scripture makes clear that many important truths are yet to be revealed.
That being said, I was drawn much more to some essays and poems than others in the anthology. Some of them felt dismissive, presumptive, and proud to me, while others seemed more humble, insightful, and inspired. I particularly liked Laurel Thatcher Ulrich's 'Lusterware,' Margaret Merrill Toscano's early work 'The Missing Rib: The Forgotten Place of Queens and Priestesses in the Establishment of Zion,' Lisa Butterworth's '13 Articles of Healthy Chastity,' and Valerie Hudson Cassler's 'The Two Trees.'
Here are some of my favorite bits:
--"We spend no time railing at men. In general, members affirm the family as the basic unit in society and hope to work out strong partnerships with husbands to provide the best possible upbringing for their children. The programs of the Church are appreciated in working toward these goals." pg. 36
--"There have been problems and puzzles and enigmas. I have found that clear thinking and the use of the tools that a good education can provide, utilized under the influence of the Holy Spirit, which one must seek, and which has province over all matters of the intellect and all matters of learning, that these in combination, the Holy Spirit and the process of clear thinking, can solve many problems and answer many questions. But where they do not supply the answers, I am content to wait." pg. 49
--From early apostle Erastus Snow: "I must believe that Deity consists of man and woman . . . there can be no god except he is composed of the man and woman united, and there is not in all the eternities that exist, nor ever will be, a God in any other way . . . There never was a God, and there never will be in all eternities, except they are made of these two component parts; a man and a woman; the male and the female." pg. 81.
--"The old cliché that men have the priesthood and women have motherhood is clearly inappropriate; it makes no sense. Women have motherhood, and men have fatherhood. Men have priesthood, and women have priesthood too." pg. 141.
--"The Church was not a place that exemplified Christian virtues so much as a place that required them." pg. 148.
--"The temptations of skepticism are real. Sweeping up the lusterware, we sometimes forget to polish and cherish the silver, not knowing that the power of discernment is one of the gifts of the Spirit, that the ability to discover counterfeit wares also gives us the power to recognize the genuine." pg. 153.
--"They stood in awe as truth flew by like a dove and dropped a feather in the West. Where truth flies you follow if you are a pioneer. I have searched the skies and now and then another feather has fallen. I have packed the handcart again packed it with the precious things and thrown away the rest." pg. 292.
But reading 'Mormon Feminism' has helped me understand the diversity of women's experiences in the Church, and broadened my compassion towards those who, for whatever reason, suffer as women. I do believe there are positive changes that can be made throughout Church policy and practice to further empower all women to achieve their full potential, and Mormon scripture makes clear that many important truths are yet to be revealed.
That being said, I was drawn much more to some essays and poems than others in the anthology. Some of them felt dismissive, presumptive, and proud to me, while others seemed more humble, insightful, and inspired. I particularly liked Laurel Thatcher Ulrich's 'Lusterware,' Margaret Merrill Toscano's early work 'The Missing Rib: The Forgotten Place of Queens and Priestesses in the Establishment of Zion,' Lisa Butterworth's '13 Articles of Healthy Chastity,' and Valerie Hudson Cassler's 'The Two Trees.'
Here are some of my favorite bits:
--"We spend no time railing at men. In general, members affirm the family as the basic unit in society and hope to work out strong partnerships with husbands to provide the best possible upbringing for their children. The programs of the Church are appreciated in working toward these goals." pg. 36
--"There have been problems and puzzles and enigmas. I have found that clear thinking and the use of the tools that a good education can provide, utilized under the influence of the Holy Spirit, which one must seek, and which has province over all matters of the intellect and all matters of learning, that these in combination, the Holy Spirit and the process of clear thinking, can solve many problems and answer many questions. But where they do not supply the answers, I am content to wait." pg. 49
--From early apostle Erastus Snow: "I must believe that Deity consists of man and woman . . . there can be no god except he is composed of the man and woman united, and there is not in all the eternities that exist, nor ever will be, a God in any other way . . . There never was a God, and there never will be in all eternities, except they are made of these two component parts; a man and a woman; the male and the female." pg. 81.
--"The old cliché that men have the priesthood and women have motherhood is clearly inappropriate; it makes no sense. Women have motherhood, and men have fatherhood. Men have priesthood, and women have priesthood too." pg. 141.
--"The Church was not a place that exemplified Christian virtues so much as a place that required them." pg. 148.
--"The temptations of skepticism are real. Sweeping up the lusterware, we sometimes forget to polish and cherish the silver, not knowing that the power of discernment is one of the gifts of the Spirit, that the ability to discover counterfeit wares also gives us the power to recognize the genuine." pg. 153.
--"They stood in awe as truth flew by like a dove and dropped a feather in the West. Where truth flies you follow if you are a pioneer. I have searched the skies and now and then another feather has fallen. I have packed the handcart again packed it with the precious things and thrown away the rest." pg. 292.
December 2, 2015
Disclaimer: Two of my poems are anthologized in this book.
This is indeed an essential book, gathering together important writing by Mormon feminists from the 1970s to the early 2000s. As an LDS woman, I was encouraged and discouraged by the various entries in the book. I learned, and my thoughts were provoked, and I came away wishing that every Church leader and member, male and female, could read many of these writings and experience the pain, joy, anger, faithfulness, despair, intellectual rigor, spiritual depth, practical suggestions, good humor, and hope they collectively represent. The entries that point out the global, non-white, non-North American experiences of women in the Church gave me new insights, and I wish there were more of them. I am not comfortable or in agreement with some of the writers in this book, but I think discomfort can be a good thing. I am sad that some of the writers seem to pick out for disdain and even contempt a statement or some thinking by some Church leaders, who I know are trying to understand the problems women face in the Church, even as steeped in hierarchical and cultural non-feminist ideas as they have been (and some of us have been) all their lives--I intuit that these same writers may be much more patient and compassionate toward women with whom they disagree. I am grateful that they are all my sisters and I hope the Church can open its arms wide to embrace their thoughts and experiences, as I am sure the Lord does. More practically and immediately, I think some of the writing about how sexual experiences, abuse, and domestic violence could be better dealt with by Church leaders, and women more included in leadership in these areas and in counseling and helping other women, young women, and girls, could and should be implemented by the Church soon and thoughtfully.
This is indeed an essential book, gathering together important writing by Mormon feminists from the 1970s to the early 2000s. As an LDS woman, I was encouraged and discouraged by the various entries in the book. I learned, and my thoughts were provoked, and I came away wishing that every Church leader and member, male and female, could read many of these writings and experience the pain, joy, anger, faithfulness, despair, intellectual rigor, spiritual depth, practical suggestions, good humor, and hope they collectively represent. The entries that point out the global, non-white, non-North American experiences of women in the Church gave me new insights, and I wish there were more of them. I am not comfortable or in agreement with some of the writers in this book, but I think discomfort can be a good thing. I am sad that some of the writers seem to pick out for disdain and even contempt a statement or some thinking by some Church leaders, who I know are trying to understand the problems women face in the Church, even as steeped in hierarchical and cultural non-feminist ideas as they have been (and some of us have been) all their lives--I intuit that these same writers may be much more patient and compassionate toward women with whom they disagree. I am grateful that they are all my sisters and I hope the Church can open its arms wide to embrace their thoughts and experiences, as I am sure the Lord does. More practically and immediately, I think some of the writing about how sexual experiences, abuse, and domestic violence could be better dealt with by Church leaders, and women more included in leadership in these areas and in counseling and helping other women, young women, and girls, could and should be implemented by the Church soon and thoughtfully.
October 13, 2016
This compilation was incredible! Having a legitimate volume of Mormon Feminist canon from the 1970s on is invaluable to my studies as well as a Mormon Feminist. It is hard to have a reference point regarding past efforts in the movement, Church response to the movement, member and leader thought on the movement, goals of the movement, and motivations for those within the movement without a touchstone like this. I have learned so much over the course of reading this. I now have a context for my work, and I am so grateful. Over the course of reading the entries in this book I cried, laughed, felt angry, felt incredulous, felt uncomfortable, felt like I'd found more kindred spirits, disagreed, agreed, considered, and everything in-between. I recommend all Mormon women read this book in order to understand the issues. Reading this book does not require you to agree or espouse the opinions shared therein (which I'd like to point out have a significant variety). It simply allows you to understand. And sense this is effecting LDS women and men's lives, we should know all sides of the story. It is simply responsible. If you are not LDS and want to gain some insight to a grassroots feminist effort that is currently ebbing, flowing, breathing, and kicking, then read this book. Well done Brooks, Steenblick, and Wheelwright. Thanks for maintaining our history.
January 4, 2016
Personal. Profound. This is a must read for Mormons, especially Mormon women. We have a rich heritage and it is time to bring it forward again and build anew.
April 4, 2022
I loved getting a glimpse into past generations of Mormon feminists who grappled with many of the same issues we are dealing with today. Progress has been made, and hopefully more progress is to come.
The introduction provided a great overview of the Mormon feminist movement since the 1970s. Some of my favorite pieces were the ones by Bushman, Dushku, Ulrich, and Anderson.
The introduction provided a great overview of the Mormon feminist movement since the 1970s. Some of my favorite pieces were the ones by Bushman, Dushku, Ulrich, and Anderson.
August 24, 2015
(I received an advanced copy from NetGalley, which is not yet fully ready for publication.) This book is somewhat of an anthology with the editor as a narrator. The editor explains and introduces each author's work before it is presented so that the reader has a clear understanding of the context. The authors of this work address issues such as male dominance and the imbalance of power in the Mormon church. They talk about working women, women's inability to participate in major decisions, women's inability to participate in priesthood and certain rituals, women's reproductive issues, parenting roles, the existence of a Heavenly Mother, polygamy, and women and young ladies having to confess their sexual sins to a middle aged man while being a lone in a room with him.
The book includes plenty of footnotes, a glossary, additional resources, and a group study guide.
The book is pretty dry and unexcited, but so is much of the material. It basically reads like a text book, and can likely be used in a college classroom dedicated to women's issues.
I live among the service population of this book, so I think it is highly likely that the library systems in the area would be interested in purchasing this book.
The book includes plenty of footnotes, a glossary, additional resources, and a group study guide.
The book is pretty dry and unexcited, but so is much of the material. It basically reads like a text book, and can likely be used in a college classroom dedicated to women's issues.
I live among the service population of this book, so I think it is highly likely that the library systems in the area would be interested in purchasing this book.
May 2, 2016
I will start by saying I think every woman and man should read this book if they are Mormonism, feminism, or theology (or all three). I really did LOVE it. I will also add that I hesitate in recommending it because I know some people (especially women) will have a hard time reading it. It isn't a book you can read quickly and forget about. It makes a deep impression and can leave someone feeling very uncomfortable. It will change the way you view your place as a woman in a religious community or it will change the way you view other women as well.
I think the awareness this book brings will help others to change their vocabulary in speaking of women in the LDS church and make them think twice before accepting the generic comments made to women.
At times I struggled reading it because some truths are difficult to read. The glaring inequality women face in this world is still a modern problem. I cried a few times and became very angry at others. It was a growing up experience all on its own. I am still processing it.
I think the awareness this book brings will help others to change their vocabulary in speaking of women in the LDS church and make them think twice before accepting the generic comments made to women.
At times I struggled reading it because some truths are difficult to read. The glaring inequality women face in this world is still a modern problem. I cried a few times and became very angry at others. It was a growing up experience all on its own. I am still processing it.
November 30, 2015
I love having all the documents in one place! The commentary introduces us to the movers and shakers in the different waves of Mormon feminism and puts everything in historical perspective. The diversity of views in these movements might be surprising to many, but with the globalization of the Church and the changing political climate, this is to be expected. I've followed the movement for years, but as a white American living a day's drive from Mormon headquarters, I especially appreciated the perspectives of the women of color and non-Americans. The essay I learned the most from was Laura Compton's. She discusses the dissonance many modern LDS women experience with the equality rhetoric coming from the pulpit as opposed to women's roles as depicted in the temple rituals. I am happy to have this book in my library to return to again and again.
January 22, 2016
I hate to use the phrase "a must-read" about books because then it makes them seem like homework, but this book is indeed "essential" reading. At once heartbreaking and encouraging, it's a fascinating entry-point into the world of mormon feminist thought. With a variety of perspectives and topics presented, it was informative while also being emotionally and spiritually meaningful.
March 30, 2024
The first section or two of this book is especially excellent—there is a wealth and depth of intellectually mature commentary that I loved reading, and several stories have already made their way into my personal corpus. As a mature discussion of the obvious and pervasive inequities in church hierarchy, culture, and theology, I was impressed with the honesty and lack of vitriol. I am a better person for having read it.
The second half feels less so—if I hear the word, “bloggernacle” one more time, I might have to go fully off-grid, and how will I know what I know without goodreads? But the writers’ connection to the Ordain Women movement and the online conversations clearly shaped their presentation in this book, to its detriment. Nevertheless, an excellent primer for anyone looking to get up to date with the conversations that have been happening for the past fifty years.
The second half feels less so—if I hear the word, “bloggernacle” one more time, I might have to go fully off-grid, and how will I know what I know without goodreads? But the writers’ connection to the Ordain Women movement and the online conversations clearly shaped their presentation in this book, to its detriment. Nevertheless, an excellent primer for anyone looking to get up to date with the conversations that have been happening for the past fifty years.
January 7, 2018
Excellent, moving, important works collected in a well-edited volume. Each contribution is prefaced by an insightful contextual introduction, and the overall chronological organization helps see the development of activity over time. However, I chose to read it topically using the topic guides in the back.
Many of these pieces were deeply meaningful to me and I wish I had known of these works years earlier. Surprisingly though, the chronology of events that is in the introductory material was what moved me to tears, as I read there documented the sad (backwards) progress of the position of women in the church.
Many of these pieces were deeply meaningful to me and I wish I had known of these works years earlier. Surprisingly though, the chronology of events that is in the introductory material was what moved me to tears, as I read there documented the sad (backwards) progress of the position of women in the church.
November 6, 2015
Thank God for the amazing women who have worked so hard in their research to bring Mormon women's history to light. I'm also appreciative of the women who were so brave in sharing their personal experiences, even if they diverge from the ideal or turn up more questions than answers. This book gives me a lot to think about. I'm very familiar with current Mormon Feminist topics, mainly through FMH, but this book provides the foundations of the original conversations--I feel better knowing the history of these topics and being a part of a continuous feminist conversation within Mormonism.
December 23, 2018
This gave me a great deal of clarity on the experience of women in the church. It particularly stood out to me that the church has changed, as have most white American Christians since the 1970s or so as they all decided to fit in & gain some form of political power with the new religious right. I felt strengthened with my sisters & deeply filled with the power that comes from getting a significant piece of a significant puzzle in your life.
August 28, 2016
Religion is always something that intrigues me so when I won this in the Giveaway's I was half excited. Sometimes the feminism title makes me shy away from some stuff but in the case of this book I think it's more of a woman's/women's perspective versus pure feminism. To me its the extensive history and how it relates to Mormonism that is interesting.
November 25, 2016
I am so glad this anthology of Mormon feminist writings exists in the world. I found comfort in finding that many of the issues I have been thinking about around Mormon feminism are not new to me or my generation, but were already addressed by thoughtful, articulate women. My views were broadened and challenged; my heart was troubled and lifted.
March 18, 2019
A very intriguing and interesting compilation of poems and essays about the history of feminist movements within the Church of Jesus Christ of Latter-Day Saints.
April 24, 2022
WOW. If you are a woman in the Church of Jesus Christ of Latter-day Saints, this book is absolutely necessary. It outlines decades of women’s struggles to find their place in a patriarchal organization that they care deeply about. It discusses priesthood, women’s blessings, sexuality, temple covenants, and our Mother in Heaven in deeply moving ways. Such a beautiful and powerful collection of essays, I highly recommend for everyone with an interest in women and the Lord’s church.
November 7, 2019
Every Mormon woman should read this.
August 8, 2020
"How can I become a goddess when the patterns here are those of gods?" -Lisa Bolin Hawkins
July 27, 2020
Stayed up to finish this tonight, burning through the Resurgence section. These dual platforms - Mormonism and feminism - are difficult to balance. This volume helps me think through ways my sisters have done and continue to do this work.
April 16, 2023
This book was published 7+ years ago. The volume and variety of experiences it shares expanded my knowledge and understanding of LDS history and cultural change. It’s encouraging that many suggested reforms have taken place under current leadership—evidence that leaders are aware of and attempting to address practices and policies that have caused LDS women pain. Given the changes that have occurred since it was published, an updated version—with perhaps an updated title—would be valuable.
December 8, 2018
We often think of our Mormon foremothers as women who crossed the plains with babies strapped to their backs, or who made the desert blossom as a rose working alongside their sister wives. We know our history is full of strong and faithful women, certainly, but we might not be as well versed in their roles as suffragists (women in the Utah territory won the right to vote in 1870, which was earlier than anywhere else in the nation) and as physicians and midwives. In other words, Mormon feminist history is essentially as old as Mormon history.
Mormon Feminism: Essential Writings, edited by Joanna Brooks, Rachel Hunt Steenblik and Hannah Wheelwright and published by Oxford University Press, delves deeply into the Mormon Feminism of the last fifty years– spanning the time period from the fight over the Equal Rights Amendment to President Benson’s “To the Mothers in Zion” talk to present-day concerns over expanding women’s official roles in the LDS Church.
In the last few months since Mormon Feminism: Essential Writings has been published, I’ve been delighted to see it on the shelves of bookstores all over Utah. This widespread availability of the book seems to reflect what Brooks as to say about the intended audience in her introduction: “This book is for anyone who wants to go deeper than the headlines and understand what it means to be a Mormon feminist. This book is for Mormon men and women who have questions about gender dynamics within Mormonism. Maybe you have wrestled about these questions personally. Maybe you have witnessed a friend or relative struggle with these questions, or have heard about Mormon feminist activism and want to understand it better. Maybe you are not Mormon but are curious about how contemporary Mormons live our vibrant and demanding faith and reconcile ourselves to its challenges. . . .”
The breadth of the intended audience is reflected in the wide range of authors included in Mormon Feminism: Essential Writings— more than forty women. Voices include church leaders like Chieko Okazaki (former member of the General Relief Society Presidency), activists like Kate Kelly, bloggers like Lisa Butterworth (founder of Feminist Mormon Housewives), scholars like Laurel Thatcher Ulrich and Claudia Bushman, beloved poets like Carol Lynn Pearson, and many other women all across the spectrum of the Mormon experience. The collection also includes women of color and voices that extend beyond just American feminism.
The editors of Mormon Feminism: Essential Writings should be praised not just for the breadth of their collection, but for the many extras that enhance the reading of the book. Brooks’s introduction provides a nice overview to the history of Mormon feminism, especially in relation to mainstream feminist movements at work during the last fifty years. The editors do a nice job of scaffolding the pieces with introductions to the significant time periods, and with commentary and context on each piece included in the collection. I teach a Mormon Literature course, and this is a text I will definitely consider adding to my syllabus in the future, but I think it’s accessible enough for a casual reader and would also be a fantastic book for book groups. The editors have added a fabulous Study Group Guide full of thoughtful discussion questions at the end of the book, ready made for book groups. They also list Selected Readings by Topic so readers can pick and choose what they want to read without delving into the book from beginning to end.
I’m one of those people who likes to read a book from beginning to end, and this book was engaging and instructive for readers like me, too. While I felt fairly well-versed in Mormon feminism when I started reading, I felt that I learned a lot and view of people who can be included in the umbrella of a Mormon feminist was expanded and broadened. Reading Mormon Feminism: Essential Writings made me feel grateful for both the more recent foremothers who carry the feminist banner, as well as for the Mormon feminists with whom I brush shoulders from day to day.
Mormon Feminism: Essential Writings, edited by Joanna Brooks, Rachel Hunt Steenblik and Hannah Wheelwright and published by Oxford University Press, delves deeply into the Mormon Feminism of the last fifty years– spanning the time period from the fight over the Equal Rights Amendment to President Benson’s “To the Mothers in Zion” talk to present-day concerns over expanding women’s official roles in the LDS Church.
In the last few months since Mormon Feminism: Essential Writings has been published, I’ve been delighted to see it on the shelves of bookstores all over Utah. This widespread availability of the book seems to reflect what Brooks as to say about the intended audience in her introduction: “This book is for anyone who wants to go deeper than the headlines and understand what it means to be a Mormon feminist. This book is for Mormon men and women who have questions about gender dynamics within Mormonism. Maybe you have wrestled about these questions personally. Maybe you have witnessed a friend or relative struggle with these questions, or have heard about Mormon feminist activism and want to understand it better. Maybe you are not Mormon but are curious about how contemporary Mormons live our vibrant and demanding faith and reconcile ourselves to its challenges. . . .”
The breadth of the intended audience is reflected in the wide range of authors included in Mormon Feminism: Essential Writings— more than forty women. Voices include church leaders like Chieko Okazaki (former member of the General Relief Society Presidency), activists like Kate Kelly, bloggers like Lisa Butterworth (founder of Feminist Mormon Housewives), scholars like Laurel Thatcher Ulrich and Claudia Bushman, beloved poets like Carol Lynn Pearson, and many other women all across the spectrum of the Mormon experience. The collection also includes women of color and voices that extend beyond just American feminism.
The editors of Mormon Feminism: Essential Writings should be praised not just for the breadth of their collection, but for the many extras that enhance the reading of the book. Brooks’s introduction provides a nice overview to the history of Mormon feminism, especially in relation to mainstream feminist movements at work during the last fifty years. The editors do a nice job of scaffolding the pieces with introductions to the significant time periods, and with commentary and context on each piece included in the collection. I teach a Mormon Literature course, and this is a text I will definitely consider adding to my syllabus in the future, but I think it’s accessible enough for a casual reader and would also be a fantastic book for book groups. The editors have added a fabulous Study Group Guide full of thoughtful discussion questions at the end of the book, ready made for book groups. They also list Selected Readings by Topic so readers can pick and choose what they want to read without delving into the book from beginning to end.
I’m one of those people who likes to read a book from beginning to end, and this book was engaging and instructive for readers like me, too. While I felt fairly well-versed in Mormon feminism when I started reading, I felt that I learned a lot and view of people who can be included in the umbrella of a Mormon feminist was expanded and broadened. Reading Mormon Feminism: Essential Writings made me feel grateful for both the more recent foremothers who carry the feminist banner, as well as for the Mormon feminists with whom I brush shoulders from day to day.
July 18, 2022
A Life-Changing Book Full of Faith and Hope
Soon after beginning, it became apparent to me that this was one of the most important books I would ever read. In addition to being a tribute to both my faith and my hope for gender equality, it details lost elements of my people's history that I never before knew existed. I treasure this book and the fearless women who made it possible; it has earned its way onto a very short list of books that fundamentally impacts the way I see almost everything else in my life.
I am proud to be a Feminist Member of the Church of Jesus Christ of Latter-Day Saints, or as I will refer to myself (after the initial introduction, as President Nelson taught in 2018* [after this book's publication]), a "Feminist Member." Laurel Thatcher Ulrich said that to be a feminist member is "to care enough about the Church to want to see it better" (pg. 115). As Claudia Lauper Bushman wrote, the dual platforms of (Church membership) and feminism are "1- to strengthen the Church of Jesus Christ of Latter-day Saints, and 2- to encourage and develop the talents of women (members of the Church).That these aims are consistent", she wrote, "we intend to show by our pages and our lives" (pg. 40).
*See President Russel M. Nelson's "The Correct Name of the Church": https://www.churchofjesuschrist.org/s...
BRIEF SYNOPSIS: This book is: 1- an introduction to the history of efforts to elevate the role of women in the Church of Jesus Christ of Latter-day Saints from its beginnings in the 1830s, but particularly since the Second Wave of feminist members began their collective efforts from 1970 through 2014; 2- an introduction to the gospel and societal topics on which these efforts have focused (e.g., gender roles, Heavenly Mother, the priesthood, etc.); and 3- an anthologized treasury of the key writings of modern feminist members (ranging from academic articles to sermons to poems) that serve as the vehicle to convey points 1 and 2.
THOUGHTS FROM MY 2022 READING
-Feminist Members are not monolithic--we are sharply divided in some areas, and rigorous discussion and debate is one of the strengths of the group. There are statements and arguments in this book with which I disagree strongly, and others that ring absolutely true with me.
-I rejoice in the implementation of adjustments to Church policy that reflect some of the hopes and prayers of the book's authors, including: prayers offered by women in General Conference, egalitarian-oriented adjustments to temple ordinances, and policy changes allowing women to act as witnesses for baptisms and sealings.
-The question of how to implement women's equality in the Church, if (when!) we establish it as a desirable and doctrinally-sound goal, is complicated and intricate! Is it solved as easily as universal ordination of women, or do we need to organize new leadership structures? Do we need to resurrect the Relief Society as an independent organization? Do we need all administrative positions in the Church to be held by Priesthood holders, or is a different administrative structure needed? How do we ensure the inclusion of women who are disadvantaged across multiple dimensions, as expounded upon by some of the women of color in the book? Consider the following quotes on this subject:
+"The question is: How can women become equal members of the church priesthood order when they must receive permission to function within that order from men? ... If priesthood is only a matter of ordination, the idea develops that office means spiritual competence, which leads to spiritual deadness. But when spiritual power and knowledge are accorded equal status with priesthood or ecclesiastical office, then power is rightly balanced, spirituality is fostered, and content is placed on an equal footing with form." Margaret Merrill Toscano, pgs. 182,185
+"Positional power in the Church is granted primarily to those who hold the priesthood. This is particularly true above the local level. While a charismatic woman might have significant influence on a ward or perhaps even a stake level, beyond that point, positional power for women evaporates. Since, for the most part, we as a Church no longer recognize charismatic power--only positional power--is it possible for women to have equal status to men in the Church without being ordained to the priesthood?" Lorie Winder Stromberg, pg. 230
+And though "the priesthood of women must come from God in a way that does not sever them from the church" (Toscano, pg. 184), Trine Thomas Nelson shares a powerful example of how her father, subjected to the Priesthood-Temple ban prior to 1978, "stopped asking and just followed where the spirit led him to serve. ... My parents didn't wait for the general body of the church to be ready for something that was never theirs to give." These points of view are both compelling and difficult-to-reconcile.
-Lynn Matthew Anderson looks women's marginalization in the Church's key scriptural texts right in the eye, with these insights: "If we now recognize that women were excluded previously because of past cultural biases, how can we know, short of revelation, that we are not also acting today on the basis of our own biases in continuing to exclude women from certain aspects of church membership? ... In sum, that there is so little pertaining to women in our scriptures indicates not that what little we have is somehow sufficient on which to base policy and practice, but that there needs to be more. .... Unless we are willing to worship a God who is sexist, partial, and misogynist, we cannot ascribe all that is found in our scriptures to deity.", Lynn Matthews Anderson, pgs. 204-212
-I really want to watch all of Carol Lynn Pearson's "Mother Wove the Morning" (abridged in pgs. 175-179).
-"All are Alike Unto God" is a very useful, well-considered list of collectively-authored and actionable suggestions (pgs. 264-265).
-Just a thought from my reading of pg. 185: Perhaps, while preparing to ask a congregation to grant a newly-called member their sustaining vote, there would be value in e-announcing the calling beforehand and inviting members to ponder whether they can sustain the person in good faith. If they cannot, they could contact the relevant authority beforehand.
-I found the writings of Kynthia Taylor (pgs. 237-239) and "RebeccaJ" (pg. 260) to be the most well-articulated description of the inconsistency of Church policy vis a vis women that I've ever read; I think they put their finger on the heart of the problem:
+RebeccaJ: "On the one hand we want to impress upon young men what a privilege and honor it is to [act in these sacred responsibilities], while on the other hand we insist to our young women (and women of all ages) that it's really no big deal. ... Nothing but trouble, that priesthood! And yet, very important. Without it our church would be nothing. Worse than nothing, a fraud. But at the same time, you aren't missing out on anything. Trust us!"
+Taylor: "Statements can be pulled willy-nilly from a wide array of publications to form the cornerstones to individuals' idiosyncratic conceptions of, and attempts to implement, what the Church teaches about gender and marriage. ... This rather mind-boggling situation, in which the Church simultaneously balances most of the spectrum on gender roles from traditionalist positions to egalitarianism, is not simply soft patriarchy... Neither is it traditional patriarchy, nor egalitarianism. Chicken Patriarchy never allows itself to be pinned down to a single perspective; chameleonlike, it alters its attitude from day to day and sometimes even from sentence to sentence, too chicken to stand up for what it believes. By refusing to settle down in any one place on the map, Chicken Patriarchs can embrace egalitarianism and still continue to uphold time-honored traditions of male authority. ... In the spirit of Elijah, I wonder: How long halt ye between two opinions? ... If patriarchy is God's will, why not stand up and take the flak for advocating values that have been taught from Adam to Paul, from Joseph Smith through most of his heirs, from the temple to the pulpit? If it's not, why continue to cling to patriarchal language and women's ritual submission to men?"
-Laurel Thatcher Ulrich's essay on "Lusterware" (pgs. 146-153) was one of my very favorites, with its focus on seeking for the leaven of divinity sprinkled throughout the Church. "If you find any earthly institution that is ten percent divine, embrace it with all your heart! ... Where in the Church if Jesus Christ of Latter-day Saints do we go to find the leaven? ... The really crucial issue for me is that the Spirit of Christ is alive in the Church, and that it continues to touch and redeem the lives of the individual members."
CONCLUSION:
This book and its authors are passionate, courageous, articulate, and hopeful. I believe I will be a better person and disciple of Christ as a result of what I learned from them. I feel late to this party of Feminist Membership in the Church of Jesus Christ, but so proud to be here and determined to stay (in both camps).
Soon after beginning, it became apparent to me that this was one of the most important books I would ever read. In addition to being a tribute to both my faith and my hope for gender equality, it details lost elements of my people's history that I never before knew existed. I treasure this book and the fearless women who made it possible; it has earned its way onto a very short list of books that fundamentally impacts the way I see almost everything else in my life.
I am proud to be a Feminist Member of the Church of Jesus Christ of Latter-Day Saints, or as I will refer to myself (after the initial introduction, as President Nelson taught in 2018* [after this book's publication]), a "Feminist Member." Laurel Thatcher Ulrich said that to be a feminist member is "to care enough about the Church to want to see it better" (pg. 115). As Claudia Lauper Bushman wrote, the dual platforms of (Church membership) and feminism are "1- to strengthen the Church of Jesus Christ of Latter-day Saints, and 2- to encourage and develop the talents of women (members of the Church).That these aims are consistent", she wrote, "we intend to show by our pages and our lives" (pg. 40).
*See President Russel M. Nelson's "The Correct Name of the Church": https://www.churchofjesuschrist.org/s...
BRIEF SYNOPSIS: This book is: 1- an introduction to the history of efforts to elevate the role of women in the Church of Jesus Christ of Latter-day Saints from its beginnings in the 1830s, but particularly since the Second Wave of feminist members began their collective efforts from 1970 through 2014; 2- an introduction to the gospel and societal topics on which these efforts have focused (e.g., gender roles, Heavenly Mother, the priesthood, etc.); and 3- an anthologized treasury of the key writings of modern feminist members (ranging from academic articles to sermons to poems) that serve as the vehicle to convey points 1 and 2.
THOUGHTS FROM MY 2022 READING
-Feminist Members are not monolithic--we are sharply divided in some areas, and rigorous discussion and debate is one of the strengths of the group. There are statements and arguments in this book with which I disagree strongly, and others that ring absolutely true with me.
-I rejoice in the implementation of adjustments to Church policy that reflect some of the hopes and prayers of the book's authors, including: prayers offered by women in General Conference, egalitarian-oriented adjustments to temple ordinances, and policy changes allowing women to act as witnesses for baptisms and sealings.
-The question of how to implement women's equality in the Church, if (when!) we establish it as a desirable and doctrinally-sound goal, is complicated and intricate! Is it solved as easily as universal ordination of women, or do we need to organize new leadership structures? Do we need to resurrect the Relief Society as an independent organization? Do we need all administrative positions in the Church to be held by Priesthood holders, or is a different administrative structure needed? How do we ensure the inclusion of women who are disadvantaged across multiple dimensions, as expounded upon by some of the women of color in the book? Consider the following quotes on this subject:
+"The question is: How can women become equal members of the church priesthood order when they must receive permission to function within that order from men? ... If priesthood is only a matter of ordination, the idea develops that office means spiritual competence, which leads to spiritual deadness. But when spiritual power and knowledge are accorded equal status with priesthood or ecclesiastical office, then power is rightly balanced, spirituality is fostered, and content is placed on an equal footing with form." Margaret Merrill Toscano, pgs. 182,185
+"Positional power in the Church is granted primarily to those who hold the priesthood. This is particularly true above the local level. While a charismatic woman might have significant influence on a ward or perhaps even a stake level, beyond that point, positional power for women evaporates. Since, for the most part, we as a Church no longer recognize charismatic power--only positional power--is it possible for women to have equal status to men in the Church without being ordained to the priesthood?" Lorie Winder Stromberg, pg. 230
+And though "the priesthood of women must come from God in a way that does not sever them from the church" (Toscano, pg. 184), Trine Thomas Nelson shares a powerful example of how her father, subjected to the Priesthood-Temple ban prior to 1978, "stopped asking and just followed where the spirit led him to serve. ... My parents didn't wait for the general body of the church to be ready for something that was never theirs to give." These points of view are both compelling and difficult-to-reconcile.
-Lynn Matthew Anderson looks women's marginalization in the Church's key scriptural texts right in the eye, with these insights: "If we now recognize that women were excluded previously because of past cultural biases, how can we know, short of revelation, that we are not also acting today on the basis of our own biases in continuing to exclude women from certain aspects of church membership? ... In sum, that there is so little pertaining to women in our scriptures indicates not that what little we have is somehow sufficient on which to base policy and practice, but that there needs to be more. .... Unless we are willing to worship a God who is sexist, partial, and misogynist, we cannot ascribe all that is found in our scriptures to deity.", Lynn Matthews Anderson, pgs. 204-212
-I really want to watch all of Carol Lynn Pearson's "Mother Wove the Morning" (abridged in pgs. 175-179).
-"All are Alike Unto God" is a very useful, well-considered list of collectively-authored and actionable suggestions (pgs. 264-265).
-Just a thought from my reading of pg. 185: Perhaps, while preparing to ask a congregation to grant a newly-called member their sustaining vote, there would be value in e-announcing the calling beforehand and inviting members to ponder whether they can sustain the person in good faith. If they cannot, they could contact the relevant authority beforehand.
-I found the writings of Kynthia Taylor (pgs. 237-239) and "RebeccaJ" (pg. 260) to be the most well-articulated description of the inconsistency of Church policy vis a vis women that I've ever read; I think they put their finger on the heart of the problem:
+RebeccaJ: "On the one hand we want to impress upon young men what a privilege and honor it is to [act in these sacred responsibilities], while on the other hand we insist to our young women (and women of all ages) that it's really no big deal. ... Nothing but trouble, that priesthood! And yet, very important. Without it our church would be nothing. Worse than nothing, a fraud. But at the same time, you aren't missing out on anything. Trust us!"
+Taylor: "Statements can be pulled willy-nilly from a wide array of publications to form the cornerstones to individuals' idiosyncratic conceptions of, and attempts to implement, what the Church teaches about gender and marriage. ... This rather mind-boggling situation, in which the Church simultaneously balances most of the spectrum on gender roles from traditionalist positions to egalitarianism, is not simply soft patriarchy... Neither is it traditional patriarchy, nor egalitarianism. Chicken Patriarchy never allows itself to be pinned down to a single perspective; chameleonlike, it alters its attitude from day to day and sometimes even from sentence to sentence, too chicken to stand up for what it believes. By refusing to settle down in any one place on the map, Chicken Patriarchs can embrace egalitarianism and still continue to uphold time-honored traditions of male authority. ... In the spirit of Elijah, I wonder: How long halt ye between two opinions? ... If patriarchy is God's will, why not stand up and take the flak for advocating values that have been taught from Adam to Paul, from Joseph Smith through most of his heirs, from the temple to the pulpit? If it's not, why continue to cling to patriarchal language and women's ritual submission to men?"
-Laurel Thatcher Ulrich's essay on "Lusterware" (pgs. 146-153) was one of my very favorites, with its focus on seeking for the leaven of divinity sprinkled throughout the Church. "If you find any earthly institution that is ten percent divine, embrace it with all your heart! ... Where in the Church if Jesus Christ of Latter-day Saints do we go to find the leaven? ... The really crucial issue for me is that the Spirit of Christ is alive in the Church, and that it continues to touch and redeem the lives of the individual members."
CONCLUSION:
This book and its authors are passionate, courageous, articulate, and hopeful. I believe I will be a better person and disciple of Christ as a result of what I learned from them. I feel late to this party of Feminist Membership in the Church of Jesus Christ, but so proud to be here and determined to stay (in both camps).
November 12, 2015
So, on the dedication page I cried. That was a good sign. I loved this book.
And while I am a member of the LDS church, I have to say, I imagine I would have found this book completely fascinating as an outsider as well. "Mormon Feminism" sounds like a contradiction. We are on the surface (and under it) the champions of eternally divinely appointed gender roles and espouse a deep inequality among genders as God-ordained. We were polygamists (and it still somewhat practiced in a fashion) and currently only allow men to be congregation leaders, enact policy change, carry out decisions about membership, worthiness, handle finances, schedule meetings, approve of speakers in meetings, write church lesson manuals and receive doctrinal revelation on a congregation level as well as church-wide. These, to me, are the ultimate expressions of lack of equality for women.
And yet, this book eloquently and thoroughly documents the writings and experiences of the vast and thriving Mormon feminist women, even from the first, even among the early polygamists who fought for their rights, for their autonomy, for their voice, their power, their roles in community and church and not just in the home raising children.
It explores gender inequality and spirituality, changes in church policy, changes in the doctrine, changes that sometimes advanced the cause of women towards what many would consider what God wants: "All are alike unto God" and steps backwards. The essays are well researched, well written, the poetry moving. I loved how each essay or poem was given an intro about the author, their role in the women's movement in the church and the context for when and how it was originally published. This context gave power and sense to each essay that wove the entire book together.
I was inspired, comforted and sometimes shocked, and simply amazed by my foremothers' hard won and hard lost causes in feminism in a church that puts women on a pedestal while leaving them hanging up there.
There were times I cried, other times I laughed. It was a really eye opening and delicious read. I would recommend this for ANY women's studies course as the apparent contradiction of LDS women feminists is a brilliant and wonderful thing to explore. I would also recommend it to LDS folks who wonder "why are some women uncomfortable in church?" This has some great explorations for those people who want to understand.
And while I am a member of the LDS church, I have to say, I imagine I would have found this book completely fascinating as an outsider as well. "Mormon Feminism" sounds like a contradiction. We are on the surface (and under it) the champions of eternally divinely appointed gender roles and espouse a deep inequality among genders as God-ordained. We were polygamists (and it still somewhat practiced in a fashion) and currently only allow men to be congregation leaders, enact policy change, carry out decisions about membership, worthiness, handle finances, schedule meetings, approve of speakers in meetings, write church lesson manuals and receive doctrinal revelation on a congregation level as well as church-wide. These, to me, are the ultimate expressions of lack of equality for women.
And yet, this book eloquently and thoroughly documents the writings and experiences of the vast and thriving Mormon feminist women, even from the first, even among the early polygamists who fought for their rights, for their autonomy, for their voice, their power, their roles in community and church and not just in the home raising children.
It explores gender inequality and spirituality, changes in church policy, changes in the doctrine, changes that sometimes advanced the cause of women towards what many would consider what God wants: "All are alike unto God" and steps backwards. The essays are well researched, well written, the poetry moving. I loved how each essay or poem was given an intro about the author, their role in the women's movement in the church and the context for when and how it was originally published. This context gave power and sense to each essay that wove the entire book together.
I was inspired, comforted and sometimes shocked, and simply amazed by my foremothers' hard won and hard lost causes in feminism in a church that puts women on a pedestal while leaving them hanging up there.
There were times I cried, other times I laughed. It was a really eye opening and delicious read. I would recommend this for ANY women's studies course as the apparent contradiction of LDS women feminists is a brilliant and wonderful thing to explore. I would also recommend it to LDS folks who wonder "why are some women uncomfortable in church?" This has some great explorations for those people who want to understand.
August 24, 2019
This is a very interesting collection of Latter-day Saint Feminist essays ranging from mild angst (where I consider myself) to wild angst. I thought it was important for me to try and gain new perspective about a tough subject and this was a great place to get it. It did get a little preachy-complainy sometimes but I was delighted to find Valery Hudson's essay on "The Two Trees" tucked into the pages. In my opinion, she has done the best job of being a Latter-day Saint feminist without getting lost in anger. Perhaps because of her political science and study of women in populations gives her extra insight. There was some poetry about Heavenly Mother in there by Carol Lynn Pearson which made me feel melancholy in a good yearning way for the Great Divine Female Template after which all women were patterned. And there was some interesting historical background of which I was only peripherally aware. In the end, I'm glad I read it.
February 22, 2022
Highly recommend this anthology—regardless of sex—especially if you are Mormon. This is an amazing chronological series of work by LDS women from a variety of perspectives. MF demonstrates the ironies in much of current LDS church culture vs doctrine, as well as how the LDS feminist movement took devastating steps backward (e.g., stance on the ERA) during the 20th century.
My only critique is that while acknowledged, the piece have more examples by POC (beyond the couple, e.g., Chieko Okazaki). Looking forward to a part 2!
Some of my favorite quotes:
“Having an all-male priesthood affects our attitudes toward women and men much more deeply than we realize. Many people sincerely believe that granting priesthood to men while denying it to women in no way infuences their egalitarian ideals. But would we still feel the same if instead of an all-male priesthood we had an all-female priesthood? How would we feel if every leadership position (except those relating directly to men and children) were filled by a woman? If every significant problem had to be resolved by women? If every woman and every man who needed counseling from a spiritual leader had to be counseled by a woman? How would we feel if every member of the stake high council were a woman? If each month we received a message in sacrament meeting from a high councilwoman? If the presiding officer in all church meetings were a woman? If church courts were all held by women? How would we feel if we could ordain our twelve-year-old daughters, but not our sons? If each week our daughters blessed and passed the Sacrament? If our young women were encouraged to go on missions, and our young men permitted to go only if they were older than our young women? If in the mission field all zone and district leaders were young women, to whom slightly older young men had to report? If our brother missionaries could teach investigators but were denied the privilege of baptizing and confirming them? How would we feel if only mothers could bless, baptize and confirm their children? If men did most of the teaching of children, and women filled nearly all Ward executive positions? If women addressed the annual men's general meeting of the Church, to instruct them in how to best fill their role as men? Would men in this situation still be so sure that in the Church, men and women are equal, even though the men have a different role?” (Nadine McCombs Hansen, “Women and Priesthood” 1981)
“The temptations of skepticism are real. Sweeping up the lusterware, we sometimes forget to polish and cherish the silver, not knowing that the power of discernment is one of the gifts of the Spirit, that the ability to discover counterfeit wares also gives us the power to recognize the genuine.” (Laurel Thatcher Ulrich, “Lusterware” 1986)
“First, we must speak up. We must stop keeping "bad" secrets when our church acts in an abusive way. We must share our stories and our pain. When we feel isolated, judged, and rejected, it is easy to give up, to allow ourselves to become marginalized, and to accept the devaluation as accurate. If we silence ourselves or allow others to silence us, we will deny the validity of our experience, undermine the foundations of authenticity in our personal spirituality, and impoverish our collective life as a faith community.” (Lavina Fielding Anderson, “The LDS Intellectual Community and Church Leadership: A Contemporary Chronology” 1992)
“Feminist theologians have demonstrated the need for the feminine principle in our concept of deity. They have argued that picturing God as male leads to valuing masculine attributes, values, and experience over feminine ones and contributes to the oppression of women. The symbol of the Goddess is necessary, they say, to affirm the goodness of the feminine, to enable women to claim their female power, and to acknowledge the goodness of the female body. Ironically, the vast majority of them do not believe that the Goddess possesses a real female body.
It would seem that Mormons who have believed for over a hundred years in the real existence of the Goddess, the Mother in Heaven, should be far ahead of other Christians in developing a theology of God the Mother. However, our belief in her as a real person puts us at a disadvantage. If the Goddess is merely a symbol of deity, as the male God is also a symbol, then certainly God can be pictured as either male or female with equal validity. Joseph Smith, after asking what kind of a being God is, asked his congregation,
"Have any of you seen or heard him or communed with him?"
For Mormon theology this is a very important question. God must reveal himself or we have no knowledge of him. Must we then wait for a revelation of the Mother before we have any knowledge of her? The answer is both "Yes" and "No." We must be aware of the possibility of idolatry, of creating her in our own image, of making her into what we conceive the perfect woman should be, of using our images of her to control or manipulate others. On the other hand, we should also recognize the importance of our own seeking after God. Comprehending ourselves is as vital to comprehending God as comprehending God is essential to comprehending ourselves.” (Janice Merrill Allred, “Toward a Mormon Theology of God the Mother” 1994)
“In one of my books is the talk I gave about the principle of kigatsuku. Ki means within your soul." When you get to the point where you can see things and do them without being told, that means it's part of your soul, and you will be doing fine. When my mom used to teach me, she would say, "Oh, I'm looking for a kigatsuku girl." I'd see her sweeping the floor, so I'd run and get the dustpan. I was just a little girl then. She would say, "Oh, that was a kigatsuku girl." She would be washing clothes and she would say, "I’m looking for a kigatsuku girl." I'd look to see: “Oh, I need to rinse the clothes and hang them." We had to put our wood in the Japanese bath, and she would say, "I'm looking for a kigatsuku girl," and I'd look to see if she had enough wood. If she didn't, I'd go and get the wood.
But it got to the point where she didn't need to tell me anymore. I'd see things and I'd do it on my own. Being kigatsuku was part of my soul. I still have that within me. I see something, and I think it needs to be done, and I just go and do it. It becomes part of me, and this is how she taught me. She never lectured me and said, "This is the principle and you must do this” Instead, she taught me by doing it herself.” (Chieko Okazaki, “There Is Always A Struggle” 2005)
“In the past, the waters were less muddied: husbands were granted divine authority over their wives, who were required to submit to their righteous leadership—an objectionable stance, perhaps, but not an inconsistent one. In the present, the Church has adopted a new stance but without giving up its old one. Now wives not only submit, but they are also equal partners. (It's unclear what this is supposed to look like on the ground-sort of like when dictators hold "democratic" elections they mysteriously win?)” (Kynthia Taylor, “The Trouble With Chicken Patriarchy” 2007)
“Many of [the men] also struggle within a system that equates leadership with hierarchy and domination. We distrust separate-but-equal rhetoric; anyone who is regularly reminded that she is "equally important" is probably not. Partnership is illusory without equal decision-making power.” (“What Women Know” 2007)
My only critique is that while acknowledged, the piece have more examples by POC (beyond the couple, e.g., Chieko Okazaki). Looking forward to a part 2!
Some of my favorite quotes:
“Having an all-male priesthood affects our attitudes toward women and men much more deeply than we realize. Many people sincerely believe that granting priesthood to men while denying it to women in no way infuences their egalitarian ideals. But would we still feel the same if instead of an all-male priesthood we had an all-female priesthood? How would we feel if every leadership position (except those relating directly to men and children) were filled by a woman? If every significant problem had to be resolved by women? If every woman and every man who needed counseling from a spiritual leader had to be counseled by a woman? How would we feel if every member of the stake high council were a woman? If each month we received a message in sacrament meeting from a high councilwoman? If the presiding officer in all church meetings were a woman? If church courts were all held by women? How would we feel if we could ordain our twelve-year-old daughters, but not our sons? If each week our daughters blessed and passed the Sacrament? If our young women were encouraged to go on missions, and our young men permitted to go only if they were older than our young women? If in the mission field all zone and district leaders were young women, to whom slightly older young men had to report? If our brother missionaries could teach investigators but were denied the privilege of baptizing and confirming them? How would we feel if only mothers could bless, baptize and confirm their children? If men did most of the teaching of children, and women filled nearly all Ward executive positions? If women addressed the annual men's general meeting of the Church, to instruct them in how to best fill their role as men? Would men in this situation still be so sure that in the Church, men and women are equal, even though the men have a different role?” (Nadine McCombs Hansen, “Women and Priesthood” 1981)
“The temptations of skepticism are real. Sweeping up the lusterware, we sometimes forget to polish and cherish the silver, not knowing that the power of discernment is one of the gifts of the Spirit, that the ability to discover counterfeit wares also gives us the power to recognize the genuine.” (Laurel Thatcher Ulrich, “Lusterware” 1986)
“First, we must speak up. We must stop keeping "bad" secrets when our church acts in an abusive way. We must share our stories and our pain. When we feel isolated, judged, and rejected, it is easy to give up, to allow ourselves to become marginalized, and to accept the devaluation as accurate. If we silence ourselves or allow others to silence us, we will deny the validity of our experience, undermine the foundations of authenticity in our personal spirituality, and impoverish our collective life as a faith community.” (Lavina Fielding Anderson, “The LDS Intellectual Community and Church Leadership: A Contemporary Chronology” 1992)
“Feminist theologians have demonstrated the need for the feminine principle in our concept of deity. They have argued that picturing God as male leads to valuing masculine attributes, values, and experience over feminine ones and contributes to the oppression of women. The symbol of the Goddess is necessary, they say, to affirm the goodness of the feminine, to enable women to claim their female power, and to acknowledge the goodness of the female body. Ironically, the vast majority of them do not believe that the Goddess possesses a real female body.
It would seem that Mormons who have believed for over a hundred years in the real existence of the Goddess, the Mother in Heaven, should be far ahead of other Christians in developing a theology of God the Mother. However, our belief in her as a real person puts us at a disadvantage. If the Goddess is merely a symbol of deity, as the male God is also a symbol, then certainly God can be pictured as either male or female with equal validity. Joseph Smith, after asking what kind of a being God is, asked his congregation,
"Have any of you seen or heard him or communed with him?"
For Mormon theology this is a very important question. God must reveal himself or we have no knowledge of him. Must we then wait for a revelation of the Mother before we have any knowledge of her? The answer is both "Yes" and "No." We must be aware of the possibility of idolatry, of creating her in our own image, of making her into what we conceive the perfect woman should be, of using our images of her to control or manipulate others. On the other hand, we should also recognize the importance of our own seeking after God. Comprehending ourselves is as vital to comprehending God as comprehending God is essential to comprehending ourselves.” (Janice Merrill Allred, “Toward a Mormon Theology of God the Mother” 1994)
“In one of my books is the talk I gave about the principle of kigatsuku. Ki means within your soul." When you get to the point where you can see things and do them without being told, that means it's part of your soul, and you will be doing fine. When my mom used to teach me, she would say, "Oh, I'm looking for a kigatsuku girl." I'd see her sweeping the floor, so I'd run and get the dustpan. I was just a little girl then. She would say, "Oh, that was a kigatsuku girl." She would be washing clothes and she would say, "I’m looking for a kigatsuku girl." I'd look to see: “Oh, I need to rinse the clothes and hang them." We had to put our wood in the Japanese bath, and she would say, "I'm looking for a kigatsuku girl," and I'd look to see if she had enough wood. If she didn't, I'd go and get the wood.
But it got to the point where she didn't need to tell me anymore. I'd see things and I'd do it on my own. Being kigatsuku was part of my soul. I still have that within me. I see something, and I think it needs to be done, and I just go and do it. It becomes part of me, and this is how she taught me. She never lectured me and said, "This is the principle and you must do this” Instead, she taught me by doing it herself.” (Chieko Okazaki, “There Is Always A Struggle” 2005)
“In the past, the waters were less muddied: husbands were granted divine authority over their wives, who were required to submit to their righteous leadership—an objectionable stance, perhaps, but not an inconsistent one. In the present, the Church has adopted a new stance but without giving up its old one. Now wives not only submit, but they are also equal partners. (It's unclear what this is supposed to look like on the ground-sort of like when dictators hold "democratic" elections they mysteriously win?)” (Kynthia Taylor, “The Trouble With Chicken Patriarchy” 2007)
“Many of [the men] also struggle within a system that equates leadership with hierarchy and domination. We distrust separate-but-equal rhetoric; anyone who is regularly reminded that she is "equally important" is probably not. Partnership is illusory without equal decision-making power.” (“What Women Know” 2007)
May 1, 2018
I struggled with the intro and thought maybe this wasn't the book for me (too dry, trying too hard to be academic) but after that I devoured it. I felt so much less alone and misunderstood as I read the words of my sisters. For the first time I felt like I had a real community of like-minded Mormon women (past and present) who understood me, my concerns, my issues, my trials, my thoughts on temple practices, and the absence of the female in the Godhead. It was amazing! I am not alone. I am also not on the road to apostasy. Rather than their words hurting my testimony, they strengthened it and helped me feel like there was a place for me, and that my feelings were validated and shared by others. I think too often I acquiesce, even though I know in my heart something is unfair and counter to the way God would have me feel.
Even though I come out on one side of the ordain women debate, I appreciated their inclusion of feminist women with different thoughts on the priesthood and it's gendered-distribution. There were so many words and ideas that helped me understand myself and my God more. I only wish I had had this available to me about 10 years ago.
things to remember/discuss
-the purple rose p. 126
-toward a Mormon theology of god the mother p. 197
Is there such a thing as going too far? How do you reconcile where you fall on the feminist spectrum?
God isn't going to punish women for thinking, for questioning, for seeing for the myths that bind us.... men had made God in their own image to keep control of women page 68 (written in 1981 age her excommunication in 1979)
Teach them correct principles and let them govern themselves 68 through 70
Prayers in sacrament meetings (71)
1967--only priesthood holders can give prayers in Sacrament meeting (26)
1872-1960s exponent...abolished
1978--women can pray In sac (27)
2013--1st women prayer in gc
Healings & annointings p. 89-103
Quote 96 poking at the root
Even though I come out on one side of the ordain women debate, I appreciated their inclusion of feminist women with different thoughts on the priesthood and it's gendered-distribution. There were so many words and ideas that helped me understand myself and my God more. I only wish I had had this available to me about 10 years ago.
things to remember/discuss
-the purple rose p. 126
-toward a Mormon theology of god the mother p. 197
Is there such a thing as going too far? How do you reconcile where you fall on the feminist spectrum?
God isn't going to punish women for thinking, for questioning, for seeing for the myths that bind us.... men had made God in their own image to keep control of women page 68 (written in 1981 age her excommunication in 1979)
Teach them correct principles and let them govern themselves 68 through 70
Prayers in sacrament meetings (71)
1967--only priesthood holders can give prayers in Sacrament meeting (26)
1872-1960s exponent...abolished
1978--women can pray In sac (27)
2013--1st women prayer in gc
Healings & annointings p. 89-103
Quote 96 poking at the root
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