Especially this one, for I have heard every single one of these statements in this first quote!
"..[T]he expectations for Mormon women over almost two hundred years have caused significant confusion, especially over women's relationship to the Priesthood. For example, most Mormon women have probably heard, at any given time, and in no particular order, the following:
Women don't have the Priesthood. Women have always had the Priesthood. Women have the Priesthood in the temple. Women have the Priesthood through their husbands. Women will never have the Priesthood. Women don't have the Priesthood because they are spiritually inferior to men. Women don't have the Priesthood because they are spiritually superior to men. Women will have the Priesthood in the next life. Women don't have the Priesthood because they have motherhood. Not all women are mothers (literally). All women are mothers (symbolically). Mormons practice polygamy. Mormons don't practice polygamy. Traditional marriage is between one man and one woman. Men can be sealed to more than one woman. Members will be required to practice plural marriage in the next life. Members won't be required to practice plural marriage in the next life. Women might exercise the spiritual gift of healing by the laying on of hands. Women cannot heal because it is an exercise of priesthood. Women can heal together with their husbands. A woman's prayer of faith is just as effective as a priesthood blessing. (But then why the need for priesthood blessings?)"
"My hope is that, rather than avoiding these discussions, members of all inclinations will be challenged to confront seriously their assumptions about gender, about the history and theology of women in the church, and to have real, sincere, and respectful conversations about what is at stake. Perhaps as traditionalists express what they fear to lose if their frameworks are shaken, and feminists express what they hope to gain if their frameworks are realized, and church leadership listens with sincere heart and true intent, all involved might begin to come to an understanding of how the full potential of Mormon women might be tapped, for the growth of the church, their families, and themselves."
"Traditionalists and Feminists, an Evolving Conversation" by Andrea Radke-Moss
I usually have a hard time with Valerie Hudson, as I feel she teaches her opinions and interpretations as doctrine, and I find that hard to swallow . . . but I love this quote from her essay:
"The Church leadership is pulling lots of weeds—it is uprooting beliefs and practices handed down from a time when women were viewed as inferiors—and they deserve our thanks.
We the membership must do our part as well. We must pull the weeds in our own backyard—our homes, our wards, our stakes—and be prepared to put our backs into it when the roots are deep. But there is more; in our homes we are planting the seeds of the future in how we raise our children. We need to raise them strong and true by sparing them the old and ugly misunderstandings about women that are so common in our culture. Our children could become majestic redwoods whose branches touch the heavens, if we do not hobble them with the bindweed of the "false traditions of the fathers" concerning women."
"Yard Work in the Kingdom of God: On False Conceptions about Mormon Women" by Valerie Hudson
Fiona Givens opines on the possible development of Relief Society as the promised priestesshood:
"However, the full development of the Female Relief Society was curtailed amidst the contention between the First Elder and the Elect Lady over the issue of polygamy. Brigham Young's daughter, Susa Young Gates observed: "The privileges and powers outlined by the Prophet in those first meetings have never been granted to women in full even yet." (See Cheryl L. Bruno, "Keeping a Secret: Freemasonry, Polygamy, and the Nauvoo Relief Society, 1842-1844," Journal of Mormon History [Fall 2013]: 176.) As a fuller, more accurate LDS history is excavated, there is an increasing feeling of loss and a consequent unease about women's position in the current church structure together with a hunger for the rights and privileges committed to Presidentess Emma Smith, and the Female Relief Society on Thursday, March 17, 1842."
"Joseph Smith on Mormon Women and the Priesthood" by Fiona Givens
From one of the leading LDS scholars on the history of African Americans in Mormonism:
"As to the question of the day—that gender question—I predict, under no authority whatsoever, that we will see significant change and growth over the next twenty years. It will be slow, and those who will be a part of it must be patient and humble. I predict that we will see the ordination of women—but not in the way OW has framed it. I suspect that women will be ordained to a female order of the priesthood, and will be ordained—put into order–to carry out specific assignments."
"As I have grown and now find myself in my 60th year, revelatory instruction has urged me to flee from argument, to hold out my arms to those who are hurting, to prove my love before I prove my
point. I have not always succeeded, but I know that I have been so instructed. I have dealt with difficult circumstances as a mother, but have felt supported in all of my trials—not just so that I could feel comforted, but so that I could comfort my children and bear them up. "
"Here I Stand. God Help Me, I Can Do No Other" by Margaret Blair Young
"Escaping the stagnation of entrenched ideologies and dueling monologues requires moral imagination and a willingness to engage in dialogue."
"Purity, Power, and Practical Pragmatism" by Patrick Mason
and I've never read or heard from her but it looks like Fiona Givens' daughter has an essay, and the Givens definitely trend more conservative than I am, but I liked this quote as it's been one of the ideas I've been advocating for: a way for members with structural Church questions and issues to communicate them to those in a position to consider and enact changes. Local leaders are not in any of these positions to be productive.
"What emerges most saliently for me is the need to open up communication channels between members and the leadership in charge of doctrinal and structural decisions in order to overcome the unsurprising distance that grows between them in a church far larger and more global than the one Joseph Smith founded. Church leadership could "welcome sincere conversations" more directly, such as offering an email address where leaders could read the questions submitted by members"
"Are Mormon Women Allowed to Ask Questions?" by Rachael Givens-Johnson
I'll end with a question I ask myself all of the time:
"The LDS Church espouses a doctrine of continuing revelation that by definition requires a belief that there is grand revelatory potential that will move our faith beyond the status quo. But if the only people qualified to receive institutional revelation are male priesthood holders, how do the spiritual experiences and insights of women function within this framework? As the organization is currently structured, a woman can never be considered a "faithful leader" [i.e. Brethren] of the Church, which raises the question of how women can meaningfully participate in institution-wide change that results from personal revelation without engaging in some sort of advocacy."
"Expanding the Conversation" by Aimee Hickman