Award-winning authors Katie Rich and Heather Sundahl explore 2 controversies: Ordain Women & Equal Rights Amendment in the sometimes turbulent history of Exponent II during the late 20th century and its evolution into the digital age. The discussion centers on the Equal Rights Amendment (ERA) and how it marked a “watershed moment” for Mormon feminism. While many LDS women initially supported the ERA, the Church’s stance shifted after Phyllis Schlafly convinced leadership that the amendment was a threat to the family. This led to a massive, coordinated effort where the church deployed 13,000 women to the 1977 International Women’s Year meeting in Salt Lake City to vote against nearly every proposal, including protections for victims of rape and childhood education.

https://youtu.be/fW6UiSJehCo

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A central figure in this era was Sonia Johnson, a “firebrand” who founded Mormons for ERA and publicly challenged the church’s covert lobbying efforts. Her excommunication in 1979 was particularly shocking because it was based on her political activism and public reach rather than moral failings. The authors note that the Church often distinguishes between private belief and public dissent; while many shared Sonia’s views, her large platform made her a target for disciplinary action.

The conversation also highlights how Exponent II has navigated these tensions by prioritizing “community over ideological purity”. Unlike more direct activist groups like Ordained Women, Exponent II provides a platform for a wide spectrum of voices, from those seeking ordination to those who find power in traditional roles. This is exemplified in their “priesthood issue,” which contrasted the experiences of women who felt marginalized by their inability to give blessings with those who, like Diane Pritchette, believe women already possess inherent spiritual power. The authors conclude by discussing the historical precedent of Mormon women giving blessings by the laying on of hands—a practice that was common until the 1930s and continues in private settings today, despite official discouragement.

We highlighted the distinction between direct activist movements and the platform-based approach of Exponent II. While the two share common threads, Exponent 2 remaines a space for diverse perspectives rather than an organization that took an official stance on the ordination of women.

The authors describe Ordain Women as a movement focused on direct activism, whereas Exponent II is a feminist platform that hosts a “Mormon continuum” of voices, including those who are active, inactive, ex-Mormon, or never Mormon. Many early profiles for the Ordain Women movement, which utilized a style similar to the “I’m a Mormon” campaign, were actually Exponent II bloggers.

Kate Kelly, the founder of Ordain Women, participated in Exponent II retreats. She was featured on a panel that specifically discussed women and the priesthood, showcasing how the organization fostered dialogue on controversial topics without mandating a “universal stance”.

A specific quarterly issue of the Exponent 2 magazine was dedicated to the priesthood to explore the topic’s complexity67. This issue highlighted two contrasting viewpoints:

◦ Abby Hansen, a member of Ordain Women, shared the pain of feeling disconnected from spiritual power, specifically the difficulty of needing to seek blessings from “random” home teachers while her husband was away in the military.

◦ A Relief Society president in Boston, recounted an instance where she laid her hands on a woman’s head to give a blessing during a crisis, operating under the belief that women already possess inherent spiritual power and do not need to “agitate” for others to give it to them.

The desire for ordination is often linked to the lost history of Mormon women giving blessings. Women historically performed healings by the laying on of hands until the 1930s, as mentioned by Jonathan Stapley and Kristine Wright. The practice still occurs in private, “unauthorized” settings today among both feminists and traditionalists who feel a spiritual confidence to act in moments of crisis.

Don’t miss our other conversations about Mormon feminism: https://gospeltangents.com/lds_theology/feminism/

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Gospel Tangents

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