The book “Women at Church” which received rave reviews from: Richard and Linda Eyre, so-called authorities on marriage and the family, Camille Fronk Olson-BYU professor of religion, Terryl Givens’s (renowned educator and Mormon apologist), Beverly Campbell, past Public Affairs Spokeswoman for Virginia/ Washington D.C. areas of the Church. Their high praise for Neylan’s book is lumped right along with that of Maxine Hanks, one of the infamous September 6 who were excommunicated for apostacy.
The book is utter hogwash. It is nothing more than faithless, feminist propaganda.
Here are a couple of quotes from “Women at Church”. The first quotation in “Women at Church” is where “Women at Church” is quoting other authors that are presented as authoritative.
“‘Gender inequality,’ Hudsen and Ballif-Spanvill say, ‘in all of its many manifestations, is a form of violence – no matter how invisible or nomalized that violence may be'”
and in another place “Women at Church” reads
“In contrast to the understanding from her educational and cultural experience in the twenty-first century world, my daughter’s experience at church is very different. At church, she never sees her Primary leaders or her mother’s Relief Society leaders sit on the stand during the ward of stake conference. She has asked me in tears why only boys pass the sacrament and why the Church paintings and photographs in her Primary room are all of men. She wonders why the Cub Scout boys in Primary get a blue and gold banquet; what, she asks, do the Activity Day girls do to celebrate their accomplishments? My daughter and other young girls find themselves wondering, ‘What is my role here? Why am I limited in my aspirations here when no such limitations are put on me anywhere else?’
When a woman asks these questions as an adult, the results can be devastating. The pain is real when a woman starts to wonder why the freedoms that benefit her life so greatly outside the Church are not present in the organization to which she has devoted her heart and soul. As women functioning in the Church’s gendered organization where structural parity cannot be claimed to currently exist, we as members are asked to suspend our understanding of and trust in structures that our own people – as well as many other trusted scholars – say make communities more functional, prosperous, and happy. Each woman searches for peace in reconciling external world experiences with the structure of gospel administration. For some, this can be hard.”
So we are to understand from the first quotation that the author believes that when Christ called twelve men to lead his church, but has never called any women, that was apparently “a form of violence” against women.
From the second quotation we learn that that such “violence” continues today. This is clearly not faith, it is the opposite of faith. The author is a social member, but fails to exercise real faith, and teaches others not to exercise faith as well.
The author makes quite clear her belief that where feminism and social science have spoken, prophets should remain silent, as they can have nothing to say. Faith is thrown out the window in preference to the ideas of the world.