The Prophetess

Word studies are thrilling for me. I feel like a single word has the potential of unlocking hidden treasures of knowledge (Colossians 2:3; Doctrine and Covenants 89:19). I really enjoy finding those words which have evolved over the centuries and now have nearly the opposite meaning they once had. Hidden within those words is something the adversary no doubt recognizes as a threat to his plan, and thus is an important part of Father’s plan.

Consider for example the words "prophet", or "prophetess" and adversary's intentions to minimize their sacred roles on earth. Worldly views, as demonstrated in media, represent prophets as crazy men dressed in tattered robes, with unkempt hair, and shouting doom and gloom from street corners. The prophetess is portrayed as a woman with a crystal ball, burning incense, and often using demonic voices. Hardly the kinds of people I would follow, and very different from how I imagine Moses, Isaiah, or Hulda, for example.

By the adversary's design, the idea of hearkening to prophets and prophetesses by cultural standards is absurd, and therefore those who heed Satan’s message are without an anchor on a storm-tossed sea, and are more apt to be driven with the wind and become his subjects (James 1:6). Brigham Young said, “cut the thread that binds you to the prophet of God, and sink yourselves to hell” (Brigham Young, quoted by Harold B. Lee; CR, April 1963, p. 81).

I am a witness of the sacred and divine role of the prophet, which witness I feel many Christians also have (see other Prophet blog posts Follow Prophets Appropriately, Prophet Essentials). But in this post I am concerned with the seeming lack of understanding surrounding the prophetess. Doctrinally speaking, her place in God’s kingdom in modern or ancient times is ambiguous and even a bit taboo at times.

The LDS Guide to the Scriptures defines a prophetess as: A woman who has received a testimony of Jesus and enjoys the spirit of revelation. A prophetess does not hold the priesthood or its keys. We can assemble more on the purpose of prophetesses from the scriptural examples of Miriam, Deborah, Huldah, Anna, Rebekah, Hannah, Elisabeth, and Mary. The Mentinah archives in addition to the historical accounts and traditions of many world religions also provide additional insight in women's often divinely appointed gifts and sacred roles in the Kingdom.

More can be gleaned about prophetic women by exploring the governing structure of the kingdom of Israel in ancient times. This is important because we are now the kingdom of God run by Gentiles with an impending scriptural transition back to the Kingdom of God run by Israel. Therefore, a strong likelihood exists that the role of the prophetess will find place in God's kingdom once again; not to mention prophets in the way they once existed, as a third governing body of gifted revelatory individuals. I believe that transition has already begun.

In Israelite times, church government was the same thing as civil government; politically speaking Israel was a church-state. The scriptures were the law. In a similar way to modern gentile democracies, three branches comprised Israelite government: 1)The Civic leader; 2) the High Priest who oversaw temple worship; 3) the teachers, prophets, or warners. Looking at modern church government, it appears that the Lord has combined the civic, religious, and prophetic roles practiced among ancient Israelites into one governing structure.

The first two governing groups were comprised of men holding priesthood keys. The third governing structure feels to me like it was governed by the Holy Spirit, and was comprised of those men and women who were blessed with the spirit of prophecy. I love the idea that women not only posses divinely appointed gifts, but those prophetic gifts were once celebrated and employed in the governing affairs of the kingdom.

A few of the prophetess stories from scripture illustrate the three different functions of Israelite government, and some other interesting points about female prophets:

Miriam - Little is known of her or her ministry, but her role as a leader in Israel was directly mentioned by the prophet Micah when speaking to Israel: “For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam” (Micah 6:4). Through Micah, the Lord indicated His leaders during the Exodus, focusing on the head of each of the three groups mentioned previously, with Moses acting as the chief civic leader, Aaron as the Priest overseeing worship, and Miriam leading the prophets.

Deborah – she was perhaps the only prophetess among them all who had a place in the civil aspects of government, in addition to her prophetic role in the third group. We learn from the Book of Mormon and from examples like Deborah in the Old Testament that it was a common practice in the kingdom of God to use leaders with prophetic insight and revelation during times of war (see 3 Nephi 3:19). Deborah's more notable prophecy indicates she was involved in leading and prophesying during war time among Israelites (see Judges 4:6-7). For this gift and curious stewardship, it may be worth noting a similarity to Joan of Arc, who also possessed prophetic gifts and lead men in war.

Deborah's involvement in Israelite government was no doubt in part to her prophetic gifts, but it is also an indication of the spiritually weakened condition of the men in those times to fulfill leadership roles. This was a common theme among ancient prophets to speak of times of unrighteousness to such a degree that women had to step away from motherly duties to fill leadership roles commonly held by men who were too wicked (see Isaiah 3:12). I think of it like only those who held current temple recommends could fill governing functions, and there were periods when so few men were temple worthy, that the women had to compensate for their spiritual depravity.

Huldah - her story is most peculiar to me among the female prophets. She lived at the time of King Josiah, and King Zedekiah (group 1), and just before the time of the destruction of Jerusalem, when the Lord sent many prophets in the land (see 1 Nephi 1:4, Jarom 1, Enos 1:22, Ether 11:1). Among them were Jeremiah (the high priest overseeing temple worship from group 2), Ezekiel, Daniel, and Lehi of the Book of Mormon; all of which embodied the third group of Israelite government, the prophets.

When a scroll was found in the temple, King Josiah wanted to know if the prophetic warnings contained therein were of God. Among all the prophets he could have consulted with, he chose Huldah to provide a prophetic witness and authentication. Her powerful Messianic response is an indication that as a prophetess she was able to speak firsthand for the Lord, which response can be found in 2 Kings 22:15-20.

Anna - she was an elderly prophet at the time of the Savior's birth. When her husband died after seven years of marriage, she dedicated the remainder of her life to the Lord in temple service. While her scriptural footprint is small, I believe her lifelong proximity to government (which consisted of temple worship) is evidence of the way ancient Israelite's held prophets and prophetesses in high regard.

There are other women in scripture who were living witnesses that God is no respecter of persons, and that He poured out His gifts upon whomever He chose. But these scriptural examples of female prophet's beg the question: If God is no respecter of persons, and is the same today, yesterday, and forever (Heb. 13: 8), then where are the female prophets today?

I know Father is sending additional messengers to warn in these latter days. I have observed His voice from both expected and unexpected sources; men and women; member and non-member. I have found that we sometimes con-volute the simplicity of the Savior's council with who and who should not prophesy - who or who we should not hearken to. The Savior gave simple and clear direction to us concerning those voices, with no qualifications to gender, priesthood position, worldly credentials, or so on - examine their fruits to know if they are good or bad (see Matthew 7:16-20).  One of His servants, Neal A. Maxwell, gave equally simple advice: "Voices of warning are meant to be heard, not just raised" ( Neal A. Maxwell, "Brightness of Hope"; October 1994).

May we listen for the Lord’s warning voice in whomever he uses to warn, including prophetesses which are among us now, as in times of old.