When we originally developed this course we invited the Institute students to our home for an end of the semester potluck. After we'd eaten we gathered in our living room and then everyone shared something they'd learned from the class. Each student's answer varied but they all shared a desire to include more women's stories and insights into our regular worship services. We didn't have the time for a similar "wrap-up" session for our Sunday School class but it would have been welcome. There were always more questions than we had time to answer. For example, one longtime member asked us--"What I really want to know is how you two still feel comfortable in the church given all you know about how women in the church have been treated?" Good question. We hope that it was apparent throughout our discussions that we are faithful members of the church not only despite some gender inequities in the church but also because of the many examples of extraordinary women both in the church's history and in our own lives. Our grandmothers, mothers, sisters, daughters and church teachers have shown us that there are many wonderful women who gained much being active members of the Latter-day Saints. They contributed even more.
Much has been written about how to evolve as a church to be more aware of women's desire to participate at all levels of church leadership. This presentation by Neylan McBaine, founder of The Mormon Woman's Project, is a helpful starting point for a discussion about where we are and where we could go.
"There was a woman involved in almost every one of the Savior Jesus Christ’s mortal milestones. From his very first miracle facilitated by his mother, to revealing Himself as the “living water,” to being the subject of numerous parables, to being anointed by a woman hours before his death, to being the first witness of the resurrection… women were not just bystanders but engaged contributors to his ministry. They were symbols of the extent to which the Savior was willing to challenge the conventions of his culture and usher in a new social ideal. Compared to the way women were treated in the Savior’s own time and place, His treatment of them was radical. By involving not just his mother and female friends in his ministry, but by embracing the fallen woman, the daughter of a Gentile, the sick woman, the Samaritan woman, Jesus, through his example, challenged us as His followers to engage all women, trust them, lead with them, and lean on their spiritual power. Let us meet that challenge." --Neylan McBaine
DISCUSSION QUESTIONS
1. In the past 5 years what changes have improved the position of women in the church? On a local level? On a church-wide level?
Local (Oakland, CA)
One woman leader sits on the stand each week
Young women hand out programs and serve as greeters making them more visible.
We were asked to teach this class as an alternative Sunday School class.
Global Church
Women pray in general conference
Lowered age for sister missionaries
Women on significant committees
Women were asked to sustain the new prophet before the Aaronic Priesthood holders when President Nelson was sustained
Women invited to PEC
YW can now be ‘ministering companions’
When asked why he invited women to sit on the stand, then Bishop Greg Call said:
"Sitting on the stand (unless you're conducting/speaking) is symbolic, it says, "these are the leaders of the ward." Without our women leaders up there, the messaging is wrong -- it's like the women leaders aren't real leaders of the ward.
On a broader level, I think that being a patriarchy in a (more and more) egalitarian culture is probably the biggest problem the Church faces if it wants to remain vibrant. We don't have a mechanism for addressing that from the top down (though Ordain Women tried), so we need to find ways to improve things along those lines at the ward level. (See Neylan's McBaine's "Women At Church") Even though having women leaders sit on the stand is small, it's something."
2. What more could be done?
A. Make sure female leaders of the stake are known by face and by name just as well as the members of the Stake presidency or high counsel are known.
B. Use appropriate titles—for example, “President Shumway.”
C. Quote women in your talks and other presentations.
D. Call a woman to be a Sacrament Meeting Coordinator.
E. Avoid having men speak last in church.
F. Honor women’s requests to be called by the name they desire, whether it be a married woman with a different surname, a divorced woman returning to her maiden name, etc.
G. Recognize that baby blessings can be hard for women. Be sensitive to recognizing them as well.
H. Use gender inclusive language when possible. If a scripture or quote says “an” but means all people, then it is okay to change that to “man and woman”, “sons and daughters”,”male and female”, etc.
I. Don’t refer to men and boys as “the Priesthood”
J. Pray for personal inspiration to enhance your own role if you are a woman, enhance women’s roles if you are a man
3. How can the church support and validate both mothers who work and stay at home moms? How can you personally support women’s choices around child-rearing?
4. How can we respect conflicting beliefs regarding fraught issues such as ordination of women, gender roles, and church policies on these issues?
5. What are the potential costs and benefits of participating in groups who advocate for change on these issues such as Ordain Women (see below) or Feminist Mormon Housewives?