Over the last year, a small but growing movement within the LDS church has emerged to promote women’s ordination. After the launch of the savvy and visually appealing site ordainwomen.org last March, countless Mormon bloggers have weighed in on the questions of the theology behind women’s ordination. Perhaps predictably, these arguments have ranged from the “women have always had priesthood in temples so they should have it in public” argument to the “women occupy a divinely sanctioned separate sphere” trope. There’s nothing particularly new in any of these arguments; most were made in substance in the 1980s. While the theological debate over women’s ordination is important, as a religious studies scholar, I am much more interested in the structural factors that drive current LDS policies—factors that I tend to see as much more fundamental forces in creating policies than theological rationale in this case. What then are those fundamental factors that make women’s ordination unlikely?