The Gospel Doctrine lesson #26; Doctrine and Covenants 84:33–44; 121:34–46, Doctrine and Covenants 107

In the middle of my junior year at BYU, I was called equally a missionary to serve in Buenos Aires, Argentina. I knew it was what the Lord wanted me to do, only I had no idea how I—the girl who felt guilty every time I read about Alma wishing he were an affections so he could declare repentance—could be a missionary. I didn't want to call anyone to repentance. Yet, once I was set apart and put on that black and white name-tag, I knew that something was different. I felt authority and the power of God every bit I worked to serve the people of Buenos Aires. There were a few times on my mission that I was absolutely awestruck past this power that I knew did not originate in me. But no one e'er called information technology priesthood ability.

Then in April of 2014, Elder Dallin H. Oaks gave his talk "The Authority and Keys of the Priesthood," and I felt a petty like Homer Simpson with a giant DOH over my caput. Of course that was priesthood ability.

Elderberry Oaks explained that anyone called and fix apart in a calling was given priesthood authorization and power to operate in that calling—women too as men. Relief Gild Presidents are given priesthood authority to operate in their callings, as are Elderberry's Quorum Presidents. He reminded us that, "…priesthood ability blesses all of us. Priesthood keys direct women as well as men, and priesthood ordinances and priesthood authority pertain to women also as men."

This talk was non necessarily remarkable for its innovation, just perhaps more than for its timing. No campaigner had spoken about priesthood in such expansive terms over the pulpit for a good fifty years. Too ofttimes our discussions of priesthood rotate around offices and responsibilities of male priesthood holders and for the most role go out women out of the discussion more than a "I'thou grateful I can receive a priesthood blessing" (not to diminish the importance nor the efficacy of priesthood blessings). As former Relief Guild General President Linda Grand. Burton exulted, "We rejoice that we are privileged to live in this flavor of the history of the Church when questions are being asked about the priesthood."

In that talk, Elder Oaks, offered a 2nd witness to a powerful truth proclaimed to that smaller BYU women's conference audience by President Burton. She said, "Nosotros promise to instill within each of united states of america a greater want to ameliorate sympathize the priesthood." Elder Oaks, followed it up reinforcing "…that needs applies to all of us." Surely President Burton and Elder Oaks have a better grasp on priesthood than I do, simply their grasp is likewise limited. And they both recognize that. Priesthood is not only independent in a list of offices and responsibilities; it is the power by which the earth was created. It continues "…without get-go of days or cease of years" (D&C 84:17). Understanding priesthood is a worthy pursuit of a lifetime and into the eternities.

When Joseph Smith took the sewing circle started by Mary Melt and Sarah Granger Kimball in 1842 and gave them "something improve," he organized this new organization to "motility according to the ancient Priesthood." (28 April and 31 March 1842.) The Female Relief Society of Nauvoo restored an ancient woman's arrangement. Joseph reinforced the essential nature of this women'due south organization maxim that the Relief Society and the introduction of complete temple rites perfected the organisation of the Church of Jesus Christ.ane

In Eliza R. Snow'due south meticulous notes of the sixth coming together of the Relief Society on Apr 28, 1842, we hear Joseph offering the sisters ability and authority through the construction of the Relief Society–"I now plough the key to you in the proper name of God, and this society shall rejoice and knowledge and intelligence shall period downward from this time—this is the get-go of better days to this gild." The Relief Club offered women a formal construction to receive priesthood authority and prepared women for the ordinances of the temple.

Revealed a decade earlier, the revelation recorded in section 84 of the Doctrine and Covenants supports this connectedness of priesthood power and ordinances leading to the temple. In poesy 21, the Lord declares, "In the ordinances is godliness made manifest." As we choose to receive priesthood ordinances we learn about the character of God and our Savior, how to be godly ourselves, and they show u.s. the path to return to our Heavenly Parents through our Savior'due south atonement. Through the ordinance of baptism we are fabricated clean as our Heavenly Parents are clean and we enter into a covenant relationship with Christ. When nosotros receive the Souvenir of the Holy Ghost we are sanctified as they are—literally made holy. Though I won't enumerate specific covenants, when nosotros brand temple covenants we demonstrate that we are committed, learning, and loyal. When we are sealed, we are joined together with a spouse equally one—as are our Heavenly Parents.

Disciples make all of the covenants nosotros tin make. Women receive both Aaronic and Melchizedek priesthood ordinances and administer Melchizedek priesthood ordinances in the temple. Nineteenth-century Relief Lodge General President Bathsheba W. Smith reminded the sisters that Joseph Smith "…wanted to make of the states, equally the women were in Paul's solar day, 'A kingdom of priestesses.' We take the ceremony in our endowments every bit Joseph taught."two Priesthood, Relief Society, and the temple are all essential. They lead usa with power through mortality on a path that returns us to our Heavenly Parents.

ane – Sarah Granger Kimball, "Auto-biography," Woman'southward Exponent, Sept. 1, 1883, p. 51.
2 – The First L Years of Relief Society, 314 fn. 6.

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