That's the title of Chapter 7 in Christianity: A Very Short Introduction (OUP, 2004) by Linda Woodhead, in which the author tackles the general problem of the gender gap (women are disproportionately represented in the pool of church-goers across all Christian denominations, including the LDS Church). Why so many women and why not more men in most congregations?
Here is how the author describes the situation.
[B]oth the language and the images used to depict [the Christian God] are overwhelmingly masculine. ... 'He' is Father and Son, King, Judge, Lord, and Master. A hierarchical relation between the sexes is built into the hierarchical scheme that lies at the heart of a Christianity of higher power. If the Christian God were truly sexless or above gender, it would be permissible to conceive 'Her' in female as well as male terms. In actual fact, however, the whole logic of Christianity renders such representation difficult and unusual.
The author's attempt at an explanation notes that church organization, by "legitimating masculine domination and de-legitimating female resistance," is attractive to men (or at least male self-interest), but that relatively few men generally have access to active roles, hence the relative disinterest shown by many men. "Sitting passively in the pew and being preached to does not necessarily appeal to those who are used to more active and vocal roles in society, especially when the message being preached has to do with the importance of humility, weakness, submission, and self-sacrificial love."
But that same message has obvious appeal to most women. "Women benefit in two ways: first, by the restraint that appeal to Christian virtues may place on the unbridled exercise of male power; and second, by the recognition and affirmation of the value of typically feminine roles, virtues, and dispositions."
It is an enlightening chapter, as one rarely (never?) encounters clear discussion of this interesting problem in LDS sources, and LDS feminist sources tend to favor complaint and prescription over examination and explanation.
Following the author's reasoning (obviously covered in greater detail in the chapter than I have summarized above), you would think that the extension of the LDS priesthood to most LDS men and the broad distribution of local leadership positions would mean that LDS men are relatively more active than in other denominations, but this is not the case. The Mormon gender gap remains puzzling.