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Footnotes

1. Immo Luschin, "Ordinances," in Encyclopedia of Mormonism, edited by Daniel H. Ludlow, 4 vols. (New York: Macmillan, 1992), iii:1032.

two. Robert Fifty. Millet, Camille Fronk Olson, Andrew C. Skinner, and Brent L. Top, LDS Beliefs: A Doctrinal Reference (Salt Lake Metropolis: Deseret Book, 2011), 464.

3. Gregory A. Prince, Power from On Loftier: The Development of Mormon Priesthood (Salt Lake City: Signature Books, 1995), 79.

4. See, for instance, The Pearl of Great Price: Existence a Pick from the Revelation, Translations and Narrations of Joseph Smith (Salt Lake City: Latter-day Saint Printing and Publishing Institution, 1878), 63. For a detailed description of the textual alter, see Lyndon Due west. Cook, "The Articles of Faith," BYU Studies Quarterly 17, no. 2 (1977): 254–56.

5. Run across Jonathan A. Stapley and Kristine Wright, "Female Ritual Healing in Mormonism," Journal of Mormon History 37, no. ane (2011): 1–85. Female participation in the priesthood ordinance of blessing the sick still occurs, though rarely. Stapley and Wright relate an incident in September 1979, when Elders Bruce R. McConkie and Marion D. Hanks were called to the bedside of President Spencer W. Kimball after his showtime surgery for a subdural hematoma. Elder McConkie invited President Kimball's married woman, Camilla, to bring together them in laying easily on her husband's caput during the approving (84). A similar occurrence was related to me by an elderly high priest whom I home taught and who served before in his life in a stake presidency. He said that one time, when giving a blessing to a family member, he laid his hands on the afflicted person's head, but his mind went blank. He then had a potent impression that his wife was to join him in the ordinance. He invited her to lay her hands on the family member's head, and when she did, the shock of thought left him, and he was able to go along with the blessing.

6. See Prince, Ability from On High, 108–09.

7. In function 1 of this pair of manufactures, on folio twenty-half dozen, I mistakenly stated that the word priesthood first appears in early Church documents in October 1831. The discussion actually appeared in the minutes of a June 3–iv conference, indicating that several men were "ordained to the Loftier Priesthood," significant they were ordained high priests. The indicate, though, is nevertheless valid. Priesthood was not on Joseph'southward radar at the organization of the Church or for at least a yr afterward. See Michael Hubbard MacKay and others, eds., Documents, Volume 1: July 1828–June 1831, the Joseph Smith Papers (Common salt Lake City: Church Historian'southward Press, 2013), 326–27.

8. As I explained in the previous commodity, men were ordained to offices, but they did not receive priesthood. Just equally in the Book of Mormon, in that location were elders (Joseph and Oliver were get-go and 2nd elders but were non ordained such), priests, and teachers. Later, biblical offices were added: deacon and bishop. Merely priesthood, as was explained in the previous commodity, was not a concept yet, other than meaning the land of beingness a priest.

nine. Orson Hyde, "Priesthood What Is It," The Prophet, May 25, 1844, 3.

10. D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Table salt Lake Metropolis: Signature Books, 1994), 7–8.

xi. See William V. Smith, "Early Mormon Priesthood Revelations: Text, Impact, and Evolution," Dialogue: A Periodical of Mormon Thought 46, no. four (2013): ane–84, specially thirteen–xix and 46–48.

12. 3 if yous count the early on endeavour by Emma Smith and some members of the Quorum of the Anointed to promote William Marks, president of the Nauvoo loftier council and an opponent of polygamy, as Joseph's successor. This effort was nipped in the bud before the unabridged Quorum of the Twelve returned to Nauvoo. See Merina Smith, Revelation, Resistance, and Mormon Polygamy: The Introduction and Implementation of the Principle, 1830–1853 (Logan, Utah: Utah State University Press, 2013), 186.

13. Sidney Rigdon, who probable suffered from bipolar disorder, would have been a poor choice to lead the Church had his merits succeeded, an assessment his son John Wycliffe Rigdon agreed with. "I practise not think the Church made any fault in placing the leadership on Brigham Young," he wrote. "Sidney Rigdon had no executive ability, was cleaved downwards with sickness, and could non have taken charge of the Church at that time… . The chore would accept been too not bad for Male parent. I have no fault to observe with the Church with doing what they did. It was the best thing they could accept done under the circumstances" (quoted in Richard Due south. Van Wagoner, Sidney Rigdon: A Portrait of Religious Excess [Table salt Lake City: Signature Books, 1994], 360. See pages 116–18 for a discussion of Rigdon's mental health).

fourteen. Information technology is interesting to note, every bit Michael Quinn has point out, that before 1847, the Kickoff Presidency of the Church building was not an churchly quorum (Mormon Bureaucracy, 37–38). Four of Joseph's counselors (Gause, Rigdon, Williams, and Law) did not come from amidst the Twelve, nor were they ever ordained apostles. Amasa Lyman was ordained an apostle and took Orson Pratt'due south identify in the Quorum of the Twelve when Pratt was excommunicated. When Pratt was reinstated, Lyman was bumped from the quorum but was made a advisor in the First Presidency. Two of Joseph's assistant presidents (Cowdery and Hyrum Smith) were ordained apostles but never served in the Quorum of the Twelve. Assistant President John C. Bennett was not ordained an apostle. After Joseph'due south death, the First Presidency became an churchly quorum. All members of the First Presidency (with one exception noted below) either came from the Quorum of the Twelve or were ordained apostles before long before or after their telephone call to the presidency. J. Reuben Clark Jr. and Alvin R. Dyer, for case, never served in the Quorum of the Twelve, but they were ordained apostles. Clark served in the First Presidency for eighteen months earlier being ordained an apostle. Dyer was ordained an apostle in October 1967 merely was not added to the Quorum of the Twelve. In April 1968, he became an additional advisor to President David O. McKay, serving with commencement counselor Hugh B. Brown, 2d counselor Northward. Eldon Tanner, and additional counselor Thorpe B. Isaacson, the just advisor since 1847 who was never ordained an campaigner.

16. Sarah M. Kimball, "Auto-Biography," Woman's Exponent 12, no. vii (Sept. i, 1883): 51.

18. I heard recently of a mission in which the mission president organized an entire zone of female missionaries, complete with female person commune and zone leaders. It is significant to note that these female leaders did not preside over any male missionaries.

20. Joseph F. Smith, Gospel Doctrine (Salt Lake City: Deseret Book Company, 1968), 286–87. Father, Consider Your Means, a pamphlet published by the Quorum of the Twelve in 1973, concurs: "Fatherhood is leadership, the well-nigh important kind of leadership. It has always been so; it always volition be so. Male parent, with the assistance and counsel and encouragement of your eternal companion, you preside in the abode" (4–5, quoted in Ezra Taft Benson, "To the Fathers in Israel," Oct. 1987, https://www.lds.org/general-briefing/1987/ten/to-the-fathers-in-israel?lang=eng). See also Dallin H. Oaks, "Priesthood Say-so in the Family and the Church," Oct. 2005, https://www.lds.org/full general-conference/2005/ten/priesthood-potency-in-the-family-and-the-church?lang=eng, where Elder Oaks explains why his single mother presided in the home even when he was ordained a deacon.

21. Many of the duties associated today with Aaronic Priesthood offices evolved over fourth dimension and were not institutionalized until as late as the 1950s. Of class, at i fourth dimension, youth were not given the priesthood at all, and developed men were ordained to the Aaronic Priesthood offices. For a recounting of the development of the Aaronic Priesthood and a list of current priesthood duties that exercise not actually require the priesthood, passing the sacrament among them, see William G. Hartley, "From Men to Boys: LDS Aaronic Priesthood Offices, 1829–1996," Journal of Mormon History 22, no. one (1996): 117–18, 129–31. This article is reprinted in William M. Hartley, My Fellow Servants: Essays on the History of the Priesthood (Provo: BYU Studies, 2010), 37–86. Hartley quotes President Heber J. Grant saying that "there was 'no rule in the Church' that only priesthood bearers could comport the sacrament to the congregation after it was blessed" (130).

22. Bruce R. McConkie, Mormon Doctrine, 2d ed. (Salt Lake City: Bookcraft, 1966), 527.

23. Some would bring upwards the general auxiliary presidents in this context, but the Relief Society general president no longer presides over the Churchwide Relief Order. Ward Relief Society presidents are presided over past their bishops, non, I should add, by their stake Relief Order presidents. This fruit of correlation creates the strange situation in which we accept presidents who do not preside. General and stake auxiliary presidents function more in the mode of consultants, not file leaders.

24. It is tempting to render this idiom "no-woman'southward-land" here, just I'g certain any attempt at either humor or political definiteness would be offensive to someone, so I will resist the temptation. By the same token, "no-human's-land" will probably offend others, so I'thou in a no-win situation. Even so, the term is exactly right, regardless of its sexist overtones, so I volition apply it.

27. History of the Church building, 4:608.

28. In the earliest days, Joseph Smith did marry already-married women, but this practice did not prevail afterward the Saints arrived in the Common salt Lake Valley and eventually acknowledged publicly their practise of plural marriage.

29. Webster'southward Ninth New Collegiate Lexicon, s.five. "preside" and "president."

32. Webster'southward Ninth New Collegiate Lexicon, s.v. "president" and "preside."

33. Robin Scott Jensen, Robert J. Woodford, and Steven C. Harper, eds., Manuscript Revelation Books, facsimile edition, Revelations and Translations, vol. 1, The Joseph Smith Papers, edited by Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian'due south Press, 2009), 217.

34. See David L. Paulsen and Martin Pulido, "'A Mother There': A Survey of Historical Teachings about Female parent in Sky," BYU Studies 50, no. ane (2011): 70–97. This commodity runs the gamut on what Church leaders take said about Female parent in Heaven. All of information technology is simply conjecture. None of it is revelation. Significantly, the well-nigh definitive statement is by George Q. Cannon: "There is likewise much of this inclination to deify 'our mother in heaven.' … Our Father in heaven should be the object of our worship. He will not have any divided worship… . In the revelation of God the Eternal Father to the Prophet Joseph Smith there was no revelation of the feminine element as part of the Godhead, and no idea was conveyed that any such element 'was equal in power and celebrity with the masculine.' Therefore, we are warranted in pronouncing all tendencies to glorify the feminine element and to exalt information technology as function of the Godhead as wrong and untrue, not only considering of the revelation of the Lord in our day just considering information technology has no warrant in scripture, and any attempt to put such a construction on the word of God is false and erroneous" (George Q. Cannon, Gospel Truth: Discourses and Writings of President George Q. Cannon, compiled by Jerreld L. Newquist, ii vols. [Common salt Lake City: Zion's Book Shop, 1957], 1:135–36, quoted in Paulsen and Pulido, 78). This sobering little reminder is meaning considering Cannon is right. We really do have no revelation from God on this subject field, and we have no revelation telling us why he has been so silent almost his supposed female counterpart. So, without such a revelation, we really are shooting in the nighttime here.

39. Joseph Fielding Smith, "Relief Society—an Aid to the Priesthood," Relief Society Magazine, Jan. 1959, 5–6.

40. Apparently, there was one notable exception to this dominion. Jane Manning James, a black member known well to Joseph Smith and Brigham Young, was permitted to perform baptisms for the dead but was repeatedly denied the opportunity to receive her endowment. See John G. Turner, Brigham Young: Pioneer Prophet (Cambridge, Mass.: Harvard University Press, 2012), 229.

41. See, for instance, Quinn, The Mormon Hierarchy, 36–37.

43. Church building architect Richard Jackson, quoted in Gregory A. Prince and Wm. Robert Wright, David O. McKay and the Ascent of Modernistic Mormonism (Common salt Lake Metropolis: University of Utah Press, 2005), 104.

44. Eugene England called for Latter-day Saints to ready and pray for the priesthood ban to be lifted. See his "The Mormon Cross," Dialogue: A Journal of Mormon Thought 8, no. ane (1973): 78–86.

45. Run across, for instance, Cory Crawford, "The Struggle for Female Authority in Biblical and Mormon Theology," Dialogue: A Journal of Mormon Thought 48, no. 2 (2015): one–66.

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