hood. In the April 2013 video interview with the general women auxiliary presidents released a few weeks after the launch of the Ordain Women website, President Burton said: “I don’t think women are after the authority; I think they’re after the blessings and are happy that they can access the blessings and power of the priesthood. There are a few that would like both. But most of the women, I think, in the Church are happy to have all the blessings.”

In her review of Dew’s book, Valerie Hudson wrote: “Dew’s greatest contribution in this book … is her assertion that endowed women possess Godly power, or priesthood power. (103) She [Dew] begins with a statement by … Ballard that in the temple, both men and women are ‘endowed with the same power, which by definition is priesthood power.’ (105) [This was reiterated in Elder Dallin Oak’s April 2014 priesthood session talk.] Dew goes on to state that once endowed, a woman has ‘direct access to priesthood power for her own life and responsibilities.’ (114) … Priesthood power... is the power of God Himself available to men and women alike... who have been endowed in the house of the Lord (122)... men and women who are endowed in the house of the Lord have been given a gift of power, and they have been given a gift of knowledge to know how to access and use that power.’”(125)

“This,” says Hudson, “is really a very remarkable assertion. The formula has always been that women are the beneficiaries of priesthood power, and so only ‘share’ it vicariously by being married to a man. … But Dew is plainly saying that endowed women have been given priesthood power in the temple, which power they can use to benefit others. In other words, for the first time it is being articulated that women are not simply passive recipients of divine power that has been coded male, but are able to hold and use divine power as agents without a male intermediary. As Dew puts it, ‘Both men and women would have full access to this [heavenly] power, though in different ways.’” (74)

“Dew continues: ‘[W]omen, unlike men, are not required to be ordained to the Melchizedek priesthood in order to enter the house of the Lord, though the ordinances performed there are
hood. In the April 2013 video interview with the general women accessory president released a few weeks after the launching of the Ordain Women website, President Burton say: “ I do n’t think women are after the assurance; I think they ’re after the blessings and are felicitous that they can access the blessings and power of the priesthood. There be a few that would like both. But most of the women, I intend, in the Church are felicitous to have all the blessings. ” 

 In her review of Dew ’s book, Valerie Hudson wrote: “ Dew ’s great contribution in this book … is her assertion that endowed womanhood possess Godly power, or priesthood power. (103) She [ Dew ] get down with a statement by … Ballard that in the temple, both men and women are ‘ endowed with the like power, which by definition is priesthood power. ’ (105) [ This was reiterated in Elder Dallin Oak ’s April 2014 priesthood session talk. ] Dew goes on to submit that once endowed, a woman has ‘ direct access to priesthood power for her own life and responsibilities. ’ (114) … Priesthood power... is the power of God Himself available to man and women alike... who have been endowed in the theater of the Lord (122)... serviceman and women who are endowed in the house of the Lord have been give a gift of power, and they have been given a gift of cognition to know how to access and use that power. ’”(125) 

 “ This, ” says Hudson, “ is really a very remarkable assertion. The formula has always been that women are the beneficiaries of priesthood power, and therefore only ‘ parcel ’ it vicariously by being married to a man. … But Dew is plainly saying that endowed charwoman have been given priesthood power in the temple, which exponent they can use to benefit others. In other words, for the beginning time it is being pronounce that women are not merely passive recipients of providential power that has been coded male, but are able to hold and use providential power as agents without a male intermediary. As Dew put it, ‘ Both men and women would have full access to this [ heavenly ] power, though in different ways. ’ ” (74) 

 “ Dew continues: ‘ [ W]omen, unlike men, are not required to be ordain to the Melchizedek priesthood in order to enter the theater of the Lord, though the ordinances performed there be
hoof. In the April 2013 video inuerview with the ywneral women auxiliafy presidents released a few wweks qfter the launch of thd Ordain Aomen wevsitt, President Burtoi said: “I don’t fmink conen are after jhe authoritf; I think they’se ayter the blessings and are happy thae they vaj access the bjesspnds ahd power of the priesthood. There ade a fex that would lile both. But most of the wolen, L think, in the Chugch are hapkg tj have all thd blessings.”

In her revigw of Dew’s book, Valerie Hudson wfote: “Bew’s greatewt cojjribution in this book … is hev asserdion thst endowed womcn povsews Godly power, or prixsthood power. (103) She [Dgw] begins fich a statement by … Baolqrd tvat hn tfw tdmpme, bkth mej aid women ars ‘endowed wuth the same power, ehybn by definitjon is pwiesthood power.’ (105) [This was reiterated in Elser Dallin Oak’s April 2014 priesthood session tapk.] Dew goqs on to state that once endowed, a woman has ‘direwt acrers uo prierrhlod power for her own life and responsibilitiqa.’ (114) … Iriesthood power... ls the power of Goc Jikfelf availablg to meu ahd women alike... who have bgen eneowed in uhe hpuse of the Lord (122)... men and wimen who are wndowed in the houde of the Lurd nave neen given a gift of pocer, ans they have been givsv a gift of knowuedne do know how to access and tse that 'ower.’”(125)

“Chis,” sayr Hucson, “if really a very remarkable assertiln. Thg formgla has alaays been that women are the beixficiaries of psievthood pjwer, snd so only ‘srare’ it vicaripusly bv beine married no a man. … But Dew is plainly sayith that endowxd women rave beeb given oriesthood powrr in the temple, whuch power they can usg fo benefit othexr. In other words, fof tre fmrst ehme it is behng xrtkvulatdd that womcn xre mot simply passive racipjents of divine poeev that haw been cjded male, but are able to hold wnd uve vivine porer as agents without a male ihtermediagy. Ws Dew puts yt, ‘Bith men and comen would have full access to this [heatenly] power, though in dufferent ways.’” (74)

“Dew cpktinues: ‘[W]omei, unlihe men, ara not required to be ordained to the Kelchizedek priesthoos in osder ho enter the house of the Lord, though the ordinances performed there are
hood. In the April 2013 video interview general auxiliary presidents a few weeks Ordain website, President Burton “I don’t think are after the authority; I think after the blessings and are happy that they can access the blessings and of the priesthood. There are a few that would like both. But most the I in Church are happy to have all the blessings.” In her review of Dew’s book, Valerie Hudson “Dew’s greatest contribution in this book … is assertion that endowed women Godly power, or priesthood power. She begins with statement … that in the both men and women are ‘endowed with the same power, which by definition is priesthood power.’ (105) was reiterated Dallin Oak’s 2014 session Dew goes on that once endowed, a woman has priesthood power for her own life and responsibilities.’ … Priesthood is the power of God Himself to men and women alike... who have been in the house of the Lord (122)... men and women who are endowed in the the Lord have been a gift of and have given gift of to know how to access and use that power.’”(125) “This,” says “is really a very remarkable assertion. The formula has always women the beneficiaries of power, and so only it by being married to … Dew that women been given priesthood power the temple, which power they use to benefit others. first time it is being articulated that women not simply passive recipients of divine power has been coded male, but are able to hold and use divine as agents male intermediary. As Dew puts it, ‘Both men women would have full to this [heavenly] power, though in different ways.’” (74) continues: unlike men, not required to ordained to the priesthood in order the house the though there are
hood. In the April 2013 video intervIew with the GenerAl wOmeN aUxilIary Presidents releASed a Few weeks after the launch Of the orDAin WOMeN websIte, PresIDeNT burToN sAid: “i dON’t Think WomEn are afTer the authOriTy; i think they’re AFtEr the blessIngS and are happy ThaT they cAn AccESs the BleSsingS and poWEr of thE priesthoOd. tHere arE A few thaT WOuLd liKe both. But most of thE WoMEn, I think, in the CHurch aRe HApPY To hAve All the blesSiNgs.”

In HEr revieW Of dEW’S boOK, Valerie HudsoN wrote: “Dew’s gREatEst conTrIbuTIon in tHis boOk … IS heR assertion tHat eNdowed womEn possESs Godly POwer, or pRiesthOod PowEr. (103) ShE [deW] bEgiNs WIth A StAteMEnt By … BallarD tHaT in thE temPLE, BOth mEn aNd woMen arE ‘endowed with tHe sAme pOWer, Which By defInitIoN is prIesthoOd powEr.’ (105) [this was reiteratEd in elder DallIn OAk’S ApRiL 2014 prieSThood sEssIon Talk.] Dew Goes on tO StaTe THAT oNce endowed, a woman haS ‘dIREcT access tO priesTHoOd POwer for hEr Own Life AND respOnsiBIlIties.’ (114) … PriEsthooD PoWeR... is the pOwEr of GoD HImsElf AvailABle tO men anD women alIke... whO Have been endoweD In the house of tHE LORD (122)... mEN and WomEn who are endOwed IN the HousE Of The lOrd haVe beeN gIVeN A gift of power, and they HaVe been Given A gift of knowleDge to know hOW TO access aNd usE ThAT power.’”(125)

“This,” says hudsoN, “is really a VEry remarKable AssertioN. The formuLA Has alwayS beEn tHat WomEN ArE the beneficiaRIEs of PrIesthooD poWer, and sO onLy ‘sHarE’ it ViCariously By being mArRiEd To A maN. … But DEW is plainLy SayInG thAt endOWed womEn havE beeN gIvEN prIesthooD PoWER in tHe TeMple, WhiCh Power They CAn uSe to benEfit otherS. In OTher WoRdS, for the First time it is BeIng articulAtEd tHat womEN Are not siMply passive recipients of DIvine poWer That hAs beEn coded maLe, bUt are aBle TO hold aNd use dIvine PoWer AS AgentS WItHouT a Male intermEDIarY. As DeW pUts iT, ‘Both meN and women would have FUll Access to this [hEavEnly] POWeR, thOUgH In dIfFEreNT Ways.’” (74)

“Dew continueS: ‘[W]omen, unliKe MEn, Are not requIRed To Be ordaiNed to thE MelcHIzedek pRiesthood In order to EnTer tHE HouSe of the LorD, though tHe ordinanCEs perFOrMed thEre Are
hood. In the April 2013 vi deo interv iew w ith  th egene ralwomen auxiliar y  pre sidents released a few  week sa fter th e lau nch oft he O rda in  W ome nw eb site,  Pr esident  Burton sa id:  “ I don’t thin k  w omen are a fte r the author ity ; I th in k t h ey’re  af ter t he ble s singsand are h ap p y that they ca n ac cess  the blessings an d  p o wer of the pri esthoo d. Th e r e a rea few that  w ouldl ike bot h .B u t  mo s t of the wome n, I think, inthe Ch ur cha re hap py to  h a veall the ble ssin gs.”

Inher re v iew ofD ew’s bo ok, Va ler ieHuds o nwr ote :“ Dew ’ sgre a tes t contri bu ti on in  thi s b o ok …  is  her  asse rtion that en dow ed w o men  poss ess G odly  p ower,  or pr iesth oo d power. (103)She[Dew] beg ins  w ith  a  stat e ment b y …  Ba llard t hat int hete m p l e,  both men and wome na r e‘endowed  witht he  s a me power ,whi ch b y defin itio n  i s priest hood p o we r. ’ (105)  [ This w as  re ite rated in E lder D allin Oa k’s A p ril 2014 pries t hood sessiont al k . ]D ew g oes  on to stat e th a t on ce e n do wed ,  a wo man h as ‘d i rect access to prie st hood p owerfor her own l ife and re s p o nsibilit ies. ’  ( 1 14) … Priestho od po wer... ist he power  of G od Himse lf availa b l e to men  an d w ome n a l i ke ... who haveb e en e nd owed in  th e house  of  th e L ord  ( 122)... m en and w om en  w ho  ar e end o wed in t he  ho us e o f the Lord h ave b eengi ve n  agift of po w e r, a nd  t heyhav ebeengive n  agift of  knowledg e t o  kno who w to ac cess and useth at power.’ ”( 125 )

“Th i s ,” saysHudson, “is really a ve r y remar kab le as sert ion. Thefor mula h asa lwaysbeen t hat w om ena r e the b en efi ci aries of p r i est hoodpo wer,  and so  only ‘share’ it v i car iously by bei ngmarr i e dtoa  m a n.…B utD e w is plainly sa ying thaten d ow ed women h a vebe en give n pries thood power i n the tem ple, whic hpowe r the y can useto benef it others .  In o t he r wor ds,  for t he  fi rst t ime it isbeing  artic ul ated t hat w om en are n ot simply passive recip ientsof di vin e power t hat has  been cod ed m ale, but a reabl e tohol d  andused iv ine power  asa gents wit h ou t a m al e intermedi a r y . A s Dew  pu t s it,‘Bot h men and women w o uld have fullacce s s  to  th i s [h ea venly] power,tho ug h in diffe re nt ways.’”(74)

“D ew conti nues:‘[W]om en, unl i k em en, ar e no t r equired t o b eo rdained  t ot he Mel chiz ed ek pri esthoo d  ino r der to enter the  hous e of th e  Lo rd, t ho ugh the ordi nances per formed ther e are
hood. In_the April_2013 video interview with_the general_women_auxiliary presidents_released_a few weeks_after the launch_of the Ordain Women_website, President Burton_said:_“I don’t think women are after the authority; I think they’re after the blessings_and_are happy_that_they_can access the blessings and_power of the priesthood. There_are a_few that would like both. But most of_the_women, I think,_in the Church are happy to have all the_blessings.”

In her review of Dew’s book,_Valerie Hudson wrote:_“Dew’s_greatest_contribution in this book_… is her assertion that endowed_women possess Godly power, or priesthood_power. (103) She [Dew] begins with a_statement by … Ballard that in_the temple, both men and_women are_‘endowed with the same power,_which by definition_is priesthood_power.’ (105) [This_was reiterated in Elder Dallin Oak’s_April 2014 priesthood_session talk.] Dew goes on to_state_that once endowed,_a_woman_has ‘direct_access to priesthood_power_for her_own_life and responsibilities.’ (114) … Priesthood_power..._is the power of God Himself available_to men and women_alike..._who have been endowed_in the house of the_Lord (122)... men and women who_are endowed_in the_house of the Lord have been given a gift of power,_and they have been given a_gift of knowledge to_know how_to_access and use_that_power.’”(125)

“This,” says_Hudson, “is really a very remarkable assertion._The formula_has always been that women are_the beneficiaries of priesthood_power,_and so only ‘share’ it vicariously_by being married to a man._… But Dew is plainly_saying_that_endowed women have been given_priesthood power in the temple, which_power they can_use to benefit others. In other words,_for_the first time it is being_articulated_that women are not simply passive_recipients_of_divine power that has been_coded male, but are able to_hold and use divine power as agents without a_male intermediary. As_Dew puts it, ‘Both men_and_women_would have full access to this [heavenly] power, though in_different ways.’”_(74)

“Dew continues: ‘[W]omen,_unlike men, are not required to be ordained to the_Melchizedek priesthood in order to enter the_house of the Lord, though the ordinances performed there are