Very early in the Book of Mormon, the Great and Abominable Church is described in 1 Nephi 13; it is described in many ways, but specific to fiscal wealth as a church that positions money, the power of money and those beholden to financial overlords as “captive.” Though temporal self-reliance and independence is an important concept in Mormon culture and doctrine, I can’t help but wonder why this is so grossly different to the way the church structures its finances for women. The historiography of the church suggests that the church does not see fit to have women handle money on an institutional level, yet it encourages a degree of egalitarianism between husbands and wives when creating a family budget. For example, the principal lds.org website includes a section on temporal self-reliance and well as information on provident living and discussion resources on how to create a household budget. To the credit of the church, much of the budget and household financial materials provided at the lds.org website relay a sense that home finances are a joint decision made by “couples” (this is an example of language used to address a ‘couple’ as primary financial decision makers). However, probably as a means of not contradicting the gender-based roles consistent with church dogma, there is still the derogatory placement of men only as primary “breadwinners,” and women as “bread-spenders” (I found this church video particularly shocking). These labels are not only offensive, they are not necessarily reflective of all Mormon households.
Any sense of egalitarian budgeting, however, is institutionally abandoned as soon as this same couple enters the doors of a church building. If the church teaches that men and women (i.e. husbands and wives) are equals in maintaining a household budget, it stands to reason that the Relief Society President and Bishop should be equally responsible for the financing and operations of a ward, and that the Relief Society as a whole should have access and responsibility of at least 50% of the available finances of the church. Yet it is within the walls of the church building that financial disparity is reinforced with men making all of the financial decisions in regard to the ward, creating financial captives of the women who choose to serve callings that need financing in order to be effective, such as those who would organize Primary Activity Days and Girls Camp. J. Reuben Clark seems to be the most-quoted leader on the administrative structure of the church in seeking to provide for the temporal needs of church members, where the finances of the ward are dictated by the bishop:
“The office of bishop is in administering all temporal things … having a knowledge of them by the Spirit of truth.” In his calling he is to be endowed with the spirit of discernment to detect those “professing and yet … not of God;” he is to search “after the poor to administer to their wants by humbling the rich and the proud.” (one resource is here)
With a bishop in charge of the finances associated with a ward, his perspective of finances are influenced by his experience as a Mormon male, and likely as the primary income provider for his family.