Alma 19 - That Perhaps She Might Raise Her from the Ground

After hearing Ammon preach the gospel and desiring to repent, King Lamoni slipped into a spiritual coma for two days and two nights. For me the subsequent interaction between Ammon, the queen, and the Lamanite servant Abish is a fascinating illustration of women's access to priesthood power, and the righteous use of priesthood authority. 

Obviously concerned about her husband's wellbeing, the queen sought Ammon. When she summoned him, "Ammon did as he was commanded ... and desired to know what she would that he should do" (Alma 19:3). Drawing parallels between Ammon and priesthood leaders today, I see a powerful example of how priesthood leaders should council with those they are called to serve. Ammon actively solicited and was responsive to the needs and desires of the queen. He asked her what he should do. 

For her part, the queen expressed faith in priesthood authority and confidence in Ammon's healing power: "The servants of my husband have made it known unto me that thou art a prophet of a holy God, and that thou hast power to do many mighty works in his name" (Alma 19:4) The queen had an understanding both of Ammon's priesthood authority (as a duly ordained representative of God) and also his power to do mighty works (stemming from his righteousness). 

The faith and joy of the queen and of Ammon was so great that both were overcome by the spirit. Ammon declared, "For as sure as thou livest, behold, I have seen my Redeemer; and he shall come forth, and be born of a woman, and he shall redeem all mankind who believe on his name. Now, when he had said these words, his heart was swollen within him, and he sunk again with joy; and the queen also sunk down, being overpowered by the Spirit" (Alma 19:13). Eventually, the entire household was overcome and fell into a spiritual trance "even until they had all fallen to the earth, save it were one of the Lamanitish women, whose name was Abish, she having been converted unto the Lord for many years, on account of a remarkable vision of her father."

Abish was eager for others to witness this miracle, but this manifestation of the Spirit was quickly misinterpreted by those she gathered to see, and contention "began to be exceedingly sharp among them" (Alma 19:28). Feeling "exceedingly sorrowful, even unto tears" Abish intervened to raise the queen from this state, and "went and took the queen by the hand, that perhaps she might raise her from the ground; and as soon as she touched her hand she arose and stood upon her feet, and cried with a loud voice, saying: O blessed Jesus, who has saved me from an awful hell! O blessed God, have mercy on this people!" (Alma 19:29). 

Abish was not ordained to hold priesthood authority, but seems to have clearly exercised priesthood power in raising the queen from her spiritual coma. After awaking, the queen prophesied by the power of the priesthood, and then in turn raised her husband the king from the ground. The queen "clasped her hands, being filled with joy, speaking many words which were not understood; and when she had done this, she took the king, Lamoni, by the hand, and behold he arose and stood upon his feet" (Alma 19:30).

As I have sought personal clarity around the doctrine of the priesthood, specifically as it relates the equality I know God intends between women and men, I have grappled with a thicket of personal experience, my interpretation of church teaching, inherited societal norms, and political discourse on gender equality. I'm grateful for the nuance this exploration has added to my understanding of the priesthood, even if my conclusions have not yet crystalized.  A persistent thought I have had recently is that those who hold priesthood authority will be held accountable for the degree to which they include women in the growth and governance of God's kingdom. 

Fittingly, some of my favorite instruction on women and the priesthood comes, of course, from women. In her address "Priesthood: A Sacred Trust to Be Used for the Benefit of Men, Women, and Children" Carole M. Stephens explained, while recounting the story of the army of Helaman, that “the stripling sons '[did] not doubt [their] mothers knew it' because those mothers didn’t just say it—they exemplified it. These mothers understood that priesthood power, blessings and authority were in and through and around them because they were covenant women." 

Linda K. Burton, then general president of the Relief Society, taught in May 3, 2013 talk at the BYU Women’s Conference that “There is a difference ... between priesthood authority and priesthood power. Priesthood authority is conferred by ordination; priesthood power is available to all.” After sharing a story of a miraculous healing she wondered aloud, "Was it the priesthood blessing, offered by a worthy priesthood holder who pronounced a blessing, yet acknowledged the will of the Lord? Or was it the unwavering faith and influence of a righteous woman? Or was it both that brought about the miraculous healing that followed? I like to think Heavenly Father took both into account to bring about the miracle …" 

Application Questions

How can I increase my access to priesthood power? How can I use it to bless and serve the people around me?

In what ways do women access and exercise priesthood power?

How do you reconcile beliefs about gender equality and the doctrine of the priesthood?


Image Credit: Walter Rane