In recent years, it seems like Church leaders have discussed this topic a lot. How the priesthood applies to women has been spoken about in General Conference, Face to Face discussions, Church magazines, books, podcasts, and more. Maybe it’s seemed like a hot topic because my personal interest in how the priesthood applies to women has been piqued in recent years. Maybe our Church, like other societies, is realizing the suppressing effect patriarchy has had on women, and it’s doing its part to correct false ideas, teachings, and traditions. Maybe the Spirit has been guiding Church leaders to emphasize this topic more (that one’s a yes, not just a maybe!). Maybe it’s all the above and some more.

I am grateful the priesthood is now being taught in a way that includes women, beyond the old “Well, men can’t give themselves a priesthood blessing; therefore, the priesthood applies to women, too.” While that is true, it barely scratches the surface of the priesthood power and privilege of women. I think that is why the priesthood is being taught better—to empower women with truth so they can fulfill their potential. Women are teaching and being taught what our privilege and full divine potential is, and how to live up to it now.

The last few years, President Nelson has been pleading with the women of the Church to live up to their priesthood privilege:

“As a righteous, endowed Latter-day Saint woman, you speak and teach with power and authority from God. Whether by exhortation or conversation, we need your voice teaching the doctrine of Christ. We need your input in family, ward, and stake councils. Your participation is essential and never ornamental!”

This article is a piece of what I have learned from studying about the priesthood. I will not describe everything about the priesthood and women. I simply do not know it all, and it would be a book instead of an article. I will discuss a few truths I learned that have helped me understand my priesthood potential. I hope it will help other women too. 

As I’ve studied the scriptures, speeches from General Authorities and Officers, and the temple ceremonies and ordinances, I have noticed that the priesthood works differently in a family versus in the Church.

Familial and Hierarchical Priesthood Structures

A woman lives up to her priesthood privilege in the family, temple, and Church

We are most familiar discussing how priesthood power, authority, keys, and offices function in the Church. For example, a bishop is the presiding priesthood leader in a ward and holds some priesthood keys, and ward members work with priesthood authority in the ward by virtue of their calling or priesthood office. The Church is structured in a hierarchical way, with Jesus Christ as the head, then the First Presidency and Apostles, all the way down to you and me.

However, the priesthood is administered differently in the family and the temple. There is no single “head” of a family. A wife and husband are equal leaders in their family, and they have equal priesthood authority. In the temple, women and men officiate in priesthood ordinances. The familial (also called the “patriarchal”) order of the priesthood functions in the family and the temple.

President Dallin H. Oaks taught: 

“A most important difference in the functioning of priesthood authority in the family and in the Church results from the fact that the government of the family is patriarchal, whereas the government of the Church is hierarchical.”

Before Christ’s mortal ministry when He established His Church, the priesthood was administered primarily through the familial structure.

Why does this information matter? It means that we cannot always look to the structure of the Church to know how the priesthood functions in a family and the temple. It means that a wife is equal with her husband in their marriage and family decisions—not “the man is the head and the woman is the neck.”

My parents are divorced, and yet I have never felt a lack of priesthood power and authority in my mom’s home. I never understood why this was until I learned about the familial structure of the priesthood. Even though my mom is not ordained to a priesthood office, she has priesthood power and authority because she is a mother who keeps her covenants.

President Nelson taught:

“When you are set apart to serve in a calling under the direction of one who holds priesthood keys—such as your bishop or stake president—you are given priesthood authority to function in that calling.”

President Nelson is describing how the hierarchical priesthood structure applies to women. He goes on to describe how the familial priesthood structure empowers women:

“Similarly, in the holy temple you are authorized to perform and officiate in priesthood ordinances every time you attend. Your temple endowment prepares you to do so.”

Priesthood Power, Keys, Office, and Authority

A woman lives up to her priesthood privilege by acting with priesthood power and authority

In their book, The Melchizedek Priesthood: Understanding the Doctrine, Living the Principles, Elder and Sister Renlund compared the word priesthood to how we use the word “earth.” Earth can refer to the planet or a pile of dirt. Similarly, the priesthood includes the power of God, and the specific functions of priesthood power, authority, keys, and offices.

For example, a man can be ordained to the priesthood office of elder and be given authority to perform some priesthood ordinances. However, when this man is in the temple, he does not automatically have priesthood authority to officiate in the initiatory ordinance.

Similarly, an endowed woman who is a temple worker has authority to officiate in some temple ordinances. She is not ordained to a priesthood office the same way a man is (deacon, teacher, priest, and so on). Her authority to officiate in those ordinances is only in the temple. This is also because of the familial and hierarchical ways the priesthood is administered. 

Anyone can feel the power of God (the priesthood) working in his or her life. In her book The Priesthood Power of Women, Sister Barbara Morgan Gardner says that Joseph Smith translated the Book of Mormon through the power of God (the priesthood) even before he was ordained to a priesthood office. Covenant-keeping members have been blessed with priesthood power as they remain worthy. (Handbook 3.5)

When I was in college, I lived with faithful female friends. I never felt a lack of priesthood power in our apartment. I did not fully understand why until I understood the distinctions between priesthood power, authority, and office. We each had priesthood power because we kept our covenants.

Those with priesthood keys of presidency unlock the authority of the priesthood for those they are stewards over. Relatively few people hold priesthood keys of presidency. (Handbook 3.4.1.1)

People have priesthood authority in the hierarchical structure because of their priesthood office, or a church calling they have been set-apart in. “Priesthood authority is the authorization to represent God and act in His name. In the Church, all priesthood authority is exercised under the direction of those who hold priesthood keys,” according to the Church’s Handbook 3.4.

A woman can feel priesthood power, and this is enhanced as she makes and keeps covenants. A woman who has been set apart in her calling has priesthood authority. She also has priesthood authority in her home, including within her marriage and family. She has priesthood authority by virtue of her worship in the temple. 

While serving in various Church callings, especially as a missionary and as a teacher, I have felt priesthood authority in fulfilling those callings. 

Presiding in the Family

A woman lives up to her priesthood privilege in the family by being an equal partner with her husband — a single woman always presides in her home

“The Family: A Proclamation to the World” states, “Fathers are to preside over their families in love and righteousness.” Unfortunately, some have misinterpreted “preside” in an unequal way.

Knowing the priesthood works differently in the family and in the Church is crucial to understanding more about fathers presiding in a family. In the hierarchical structure of the priesthood within the Church, the person who presides is the ultimate authority in that setting. However, this is not how a husband or father presides in the family.

When I was younger, my family was on vacation with my grandparents. My grandma got everyone’s attention because she wanted to have a family spiritual devotional. As she began to lead the discussion, she stopped and apologized to my grandpa, her husband, and said that he should lead the discussion because he presides.

I remember feeling bothered by my grandparents’ exchange, because I felt it was completely appropriate for my grandma to lead a spiritual discussion.

Referring back to Sister Gardner’s book (it is an incredible book you all should read!), she says that she points out to her students what the Brethren do not teach about presiding:

“President Nelson, for example, does not mention making the final decision, bossing, or even being in charge, but rather talks of love, service, help, and ensuring sacred family time. It is clear that presiding requires being like and treating others as Christ would” (104).

The Church Handbook supports that presiding is Christlike:

“Presiding in the family is the responsibility to help lead family members back to dwell in God’s presence. This is done by serving and teaching with gentleness, meekness, and pure love, following the example of Jesus Christ” (Handbook 2.1.3).

President M. Russell Ballard said about fathers presiding in their family:

“Fathers perform priesthood ordinances and give priesthood blessings, including father’s blessings to their children.”

Women, including wives and mothers, preside in their home too. It is inappropriate for a priesthood-ordained son to choose someone to pray instead of his mother. It is demeaning for priesthood-holding brethren to direct a meeting within the home of the single sister they are visiting (such as a ministering).

Women are crucial in teaching the gospel to their family. (I will discuss this more in a future post.)

Sister Julie B. Beck, former Relief Society General President, said:

“The priesthood role of fathers is to preside and pass priesthood ordinances to the next generation. The priesthood role of mothers is to influence. These are essential, complementary, and interdependent responsibilities” (Gardner, 108).

I am grateful for the women and men in my life who have been excellent examples of working together in unity to help God’s children on the gospel path. I have seen family members, friends, and church leaders do this well. I am confident the youth today have a better understanding of the priesthood than I did as a kid. Overall, I believe and hope most men in the Church are presiding righteously. However, learning more about what presiding in the family means was important to me as I studied more about the priesthood. 

When I learned more about the familial structure of the priesthood in the family and the temple, it showed me that God really has empowered men and women to work together as equals. I am blessed to be married to the most Christlike person I have ever met, and he and I have always felt equal and complementary. I am grateful to now have the information and language to be able to teach our child and others about what presiding and priesthood authority means in the family.

Increasing Priesthood Power

I am truly grateful for the renewed emphasis on teaching truth about women and the priesthood. I have learned so much, and there is still so much to learn! Learning correct doctrine is crucial because, as President Nelson said, “[G]ood inspiration is based upon good information.” How can God teach you how to live up to your divine potential if you don’t know what it is?

To read more of Kristine’s articles, click here.

While studying the priesthood, I have felt frustrated because a lot of what I learned was personal revelation. (Over time, the truths I received personally were confirmed by Church leaders, which has been exciting.) Receiving personal revelation is a lot of work. While rewarding and invigorating, it would be nice to have everything about the priesthood spelled out easily. Llearning how to increase the power of the priesthood in your life is done primarily through personal revelation.

When inviting women to draw the Savior’s priesthood power more fully into their lives, President Nelson said, “The Holy Ghost will be your personal tutor as you seek to understand what the Lord would have you know and do.”

He also taught that service, sincere prayers, fasting, scripture study, temple worship, family history work, and increased personal purity will increase priesthood power.

“Sisters, you have the right to draw liberally upon the Savior’s power to help your family and others you love.”

How encouraging is that? Our prophet is reminding us women that we can pull down the powers of heaven. It is our right and privilege. What a blessing and comfort! The trials you and I have faced on a personal and societal level have been difficult. I’m sure that you, like me, have seen others you love suffer. I’m sure you want to protect those you love from pain and sorrow as much as you can. Our society and personal trials are not over. It is empowering to know that we as women can work with the men in our lives to invoke priesthood power into our lives. Imagine the spiritual protection and resilience of a family whose mother and father know their priesthood privilege and use it to bless and protect their marriage and children! God wants to bless us, and He wants us all to have His help. Living up to priesthood privilege is all about inviting God’s infinite power into our lives.

Kristine Hoyt

These updates have strengthened my testimony of our Heavenly Parents’ love, and of modern-day prophets. I think each of us has a gospel- or Church-related question that we figuratively “put back on the shelf.” We have done all the study, pondering, and praying we can and still have not gotten a full answer or understanding. One of mine is why women seem to have a primarily “support the man” role in society, including Church culture and in some scriptures. For about the last five years, I have prayed about and studied women in the kingdom, and I have been comforted and led to many resources that have helped answer my question.

The recent changes and clarifications regarding women in the Church have confirmed to me what the Spirit has whispered to me the last five years: Heavenly Father loves His daughters and sons equally, and the Church is not immune from the cultural traditions of humanity. In time, things will feel more equal.

If your question on the shelf is bothering you, I implore you to please hold on! If things don’t seem fair, equal, respectful, or make sense now, just hang on — culture and incorrect tradition will be corrected and changed.

Women Participating More Visibly

President Nelson’s time as prophet will definitely be remembered for the many changes he authorized. It seems he (and those he counseled with) have examined traditions and culture and sifted out those which are outdated, exclusive, and whose purposes have faded with time.

Many of these changes better emphasized the equality of women in the kingdom by lifting their voices and giving them more visible opportunities to serve and become involved. A few notable changes include:

• Women and girls can serve as witnesses for live and proxy baptisms and sealings.
•  Temple ceremony wording and presentation changed to eliminate references to a subservient role for women.
• The Young Women theme is new and starts with “I am a beloved daughter of Heavenly Parents,” which reminds young women of their Heavenly Mother.

These changes meant a lot to me because they plainly showed that women were excluded in ordinances and in the temple based on culture, not doctrine. It shows that women and girls are valued in the work of salvation. I also love the inclusion of Heavenly Mother in the Young Women’s theme because teaching more openly about Heavenly Mother shows girls their true divine nature and destiny.

In 2015, before President Nelson became the prophet, the Relief Society General President began serving on the Priesthood and Family Executive Council, the Young Women General President began serving on the Missionary Executive Council, and the Primary General President began serving on the Temple and Family History Executive Council. This is significant because all these Presidents are women, and their input and knowledge is being considered on these councils which make Church policy.

President Bonnie L. Oscarson, the Young Women General President at the time, posted on Facebook about her new assignment:

“What a great time to be a woman in the Church where our voices are needed and valued more than ever. I am grateful for the opportunity to add my perspective and experiences to this council as we work together to spread the message of the restored Gospel.”

I am grateful women are being invited to participate more fully and more visibly in the Church than ever before. I’m grateful for Church councils I have participated in. I learned that even though it seems like the bishop makes key decisions, it really is a counseled effort most times. One of my bishops used many of my ideas for Sacrament meeting speakers and topics. As a missionary, I was a Sister Training Leader which allowed me to serve the sisters better and voice their concerns at Mission Leadership Councils and to my mission president and his wife (who was also very involved in her missionaries’ well-being). I have great hope for our times and the future generations.

Doctrine, Principles, Application, and Culture

For the first two years of our marriage, my husband and I taught the teenagers’ Sunday School class in our congregation. We enjoyed discussing the gospel with these teens. One Sunday, we based our lesson off of Elder Bednar’s teachings about the difference between doctrine, culture, application, and culture. (We added culture.) My husband and I made categories on the chalkboard and listed things for our class to categorize.

Elder David A. Bednar teaches in his book Increase in Learning that doctrine is “a truth of salvation revealed by a loving Heavenly Father,” and that “they are relatively few in number.” Doctrine answers the question why? Examples of doctrine include the nature of the Godhead, the plan of happiness, and Jesus Christ’s Atonement.

A principle is “a doctrinally based guideline for the righteous exercise of moral agency.” Principles provide direction and answer what? Examples include love, unity, and prayer as principles to the doctrine that God is our loving Heavenly Father.

Applications are the “actual behaviors, action steps, practices or procedures by which gospel doctrines and principles are enacted in our lives,” (156). Applications answer how? Studying the scriptures and attending church are applications to the principle of faith in Jesus Christ, which we do because of the doctrine that we are saved through Jesus Christ.

Our teenage class categorized things pretty well. However, the “culture” category stumped our class a few times. For example, they categorized “having lots of kids” as a principle.

This activity with our teenagers reminded me how important it is to understand the difference between doctrine, principles, applications, and even culture. My own personal faith struggles aren’t because of doctrine, but because of culture. I would also venture to say that much of the Church’s critics take issue with things categorized as application or culture, but rarely doctrine.

Culture, or “the incorrect traditions of our fathers” as the Book of Mormon puts it, is not unique to Latter-day Saints. Critics of the Church have long pointed out the backseat that women seem to take. However, that is evidenced in society, not just the Church. The culture of society is embedded deep within each of us, and it can be hard and uncomfortable to change.

In her book The Priesthood Power of Women, Barbara Morgan Gardner said she was told she could not serve in certain Church capacities because she is a woman. She was told she could not become a full-time seminary teacher or institute coordinator because “they don’t hire women” and “you need the priesthood to be a coordinator, especially in the East.” Sister Gardner became both a full-time seminary teacher and the institute director and seminary coordinator in the Boston, Massachusetts area. She also served as the Latter-day Saint chaplain at Harvard and MIT. She says of that appointment:

“I was not shocked that both Church members and those not of our faith tradition were surprised to have a woman serving as a chaplain. Frankly, I was too! There was no change in policy; it just simply hadn’t ever happened before” (134).

Sister Gardner’s last line is cause for reflection — what else do we do just because it has always been done that way? President Nelson and other Church leaders seem to have been asking that question a lot in recent years. I am grateful they have.

Doctrine Will Overcome Incorrect Cultural Practices

If you feel marginalized, ask yourself “is this just culture, or is it doctrine?” My guess is it will likely be culture.

In the Book of Mormon, the prophet Nephi teaches God loves all His children equally:

“He inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile.”

Our Savior Jesus Christ suffered for each one of us. Not just men, not perfect members, not just the person who looks like they have it all together — everyone! Each person is dear to our Savior, and He shed drops of blood for each of us. Jesus Christ’s infinite and eternally-inclusive atoning sacrifice shows how much He and our Heavenly Parents care about all of Their children.

The blessings promised to covenant-keeping Saints are so good and so real. Please hold on to your faith and your covenants. You know that God loves you and all His children equally. God will not let you down.

“Except in the case of His only perfect Begotten Son, imperfect people are all God has ever had to work with,” Elder Holland said in general conference. “That must be terribly frustrating to Him, but He deals with it. So should we. And when you see imperfection, remember that the limitation is not in the divinity of the work.”

It is an exciting time to be a woman in Christ’s Church. We are all needed in God’s kingdom as we are. Our unique experiences, perspectives, backgrounds, voices, and ideas are vital to helping our sisters and brothers receive all the blessings God has for us.

Kristine Hoyt