:
Pendleton continues:
To incorporate distrust in the organic life of the body makes the Church natural,
and it cannot become spiritual so long as such an incubus is laid on its internal
activities. Still we have a knowledge that there is such a thing as human frailty and
human weakness; we know that there is such a thing as perversion of truth and
abuse of power. How far should this knowledge influence the manner and character
of the organization of the Church? It is clear that this knowledge is negative, and a
negative principle should never be laid as a heavy weight on the uses of a Church
that is to become spiritual; all the principles and workings of a genuine Church are
affirmative. A knowledge of human weakness and error, and the dangers arising
therefrom – which are very great – present all the stronger reason for a plenary
trust and confidence in the Mercy and Providence of the LORD. All the ills of the
Church, from the most ancient times, have arisen from the conceit or persuasion
that man can care for the Church. Let us beware. (Ibid.)
Several people have pointed out potential dangers women may face
(and the Church by extension) in their undertaking the profession of priest.
But “how far should this knowledge influence the manner and character of
the organization of the Church?” This knowledge is negative while “all the
principles and workings of a genuine Church are affirmative.” Should we not
be affirming and trusting the Lord’s Providence in leading women into the use
of the priesthood?
It may be said, however, in general, that the organization of the Church from use,
for use, and to use, will tend to its safety and perpetuation. Use is conservative and
preservative, for the LORD is present in it, and where He is there is health and
perpetuity. The Church must be organized for use according to order, for order is
use in form. Order without use is a dead form, and use without order does not exist;
but use exists according to the love of use, and according to the perfection of the
form which it takes according to order. (Ibid.)
I see much value in the possibility of women priests working alongside
men in the uses of the priesthood as delineated in the Writings. I am of the
opinion that the female mind would be useful in the work of the priesthood,
both the will-oriented and intellect-oriented aspects of it. I trust that the Lord
is inspiring women with unique capabilities for this work to strive for the
priesthood, to be filled with a love for the use of it. And yet this use needs form.
“Order is use in form” and “use without order does not exist.” Would it not
be more in keeping with charity and humility to the Lord’s Providence to give
a woman access to ordination in – literally, to give order and form to – a use
she loves? Perhaps even women and men working together is a “perfection of
the form” of the priesthood.
If the Church be organized in use for use, according to order, there will result
guards, checks, and balances, in the very nature of things, or flowing from the very
form itself; and it will not become necessary to adjoin arbitrary guards, checks,
and balances, for the sake of the preservation of the body. It may be that such an
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