Homosexuality and The Church of Jesus Christ of Latter-day Saints

The law of chastity of The Church of Jesus Christ of Latter-day Saints (LDS Church) states that "sexual relations are proper only between a man and a woman who are legally and lawfully wedded as husband and wife."[1] In principle, this commandment forbids all same-sex sexual behavior (whether intra-marriage or extramarital). Homosexuality-related violations of the law of chastity may result in church discipline.

Members of the church who experience homosexual attractions, including those who self-identify as gay, lesbian, or bisexual, may remain in good standing in the church if they abstain from sexual relations (outside of opposite-sex marriage).[2][3] Although no one, including those participating in same-sex sexual behavior, is forbidden from LDS Church Sunday worship services,[4] acquiring and maintaining membership in the church and receiving a temple recommend is dependent upon observing the law of chastity's prohibition of sexual relationships outside of a marital relationship between husband and wife.[5][6]

Although the LDS Church has taught that homosexuality is a curable condition,[7][8] it now states that "individuals do not choose to have such attractions"[9] and that therapy focusing on "a change in sexual orientation" is "unethical".[10] The church teaches that regardless of the cause of same sex attraction, "immoral relationships" must be abjured[2][11] leaving homosexual members with the option of attempting to change their sexual orientation, entering a mixed-orientation opposite-sex marriage, or living a celibate lifestyle without any sexual expression (including masturbation).[12]:11

An LGBT pride flag in front of the Salt Lake City LDS temple.

The LDS Church has campaigned against government recognition of same-sex marriage,[13] and the issue of same-sex marriage has been one of the church's foremost political concerns since the 1990s. For example, church members represented as much as 80 to 90 percent of the early volunteers petitioning voters door-to-door and 50 percent of the campaign funds in support of California Proposition 8 (2008).[14] The church supported a Salt Lake City ordinance protecting members of the LGBT community against discrimination in employment and housing while at the same time allowing religious institutions to exercise their religious beliefs while hiring or providing university accommodations, stating it remained "unequivocally committed to defending the bedrock foundation of marriage between a man and a woman."[15]

In November 2015, the church updated its policies regarding those in legal same-sex unions, stating that such couples are apostates from the church.[16] Its new policies also bar such couples' children—either adopted or biological—from being baptized, confirmed, ordained and participating in mission service until reaching adulthood and obtaining permission from the First Presidency.[17] The church's policies and treatment of LGBT people has long been a source of controversy both within and outside the church[18][19][20][21] and a significant cause of disagreement and disaffection by members.[22][23][24][25][26][27][28][29][30][31][32]

History and background

Joseph Smith introduced "the new and everlasting covenant" as a temple marriage.

The entire body of LDS canonized scripture (including the Book of Mormon, Pearl of Great Price and Doctrine and Covenants) is silent on same-sex sexual activity except for the Bible.[33]:114 However, sexual immorality (coupled with forsaking a ministry) was described in the Book of Mormon as the "most abominable above all sins save it be the shedding of innocent blood or denying the Holy Ghost."[34][35] The LDS Church teaches that the Bible forbids homosexuality.[36][37][38]:230[39][40]

Historian D. Michael Quinn has suggested that early church leaders had a more tolerant view of homosexuality, but leaders like apostle Gordon B. Hinckley have stated that LDS prophets have always considered homosexual behavior a grievous sin.[41] The first recorded instance of a Church leader using the term "homosexuality" in a public discourse was First Presidency member J. Reuben Clark in a 1952 General Conference;[42] the term had been in use in the US since 1892.[43]:422 It appears in the 1940s church leaders were aware of several instances of homosexual behavior in Utah since apostle Charles Callis had been assigned to deal with a "flow of interviews with church members involved in ... homosexuality"[44][45] and surveillance was organized for the steam room of the Church's (now-demolished) Deseret Gymnasium at Temple Square.[46]:307 Callis was succeeded in the appointment over homosexual cases by apostle Spencer Kimball in 1946.[47][48] Kimball later shared this role with apostle Mark Petersen in 1959.[46]:307[49]:147

Changes in teachings

Since the first recorded mentions of homosexuality by general church leaders, teachings and policies around the topics of the nature, etiology, mutability, and identity around same-sex romantic and physical attractions have seen many changes through the decades,[50]:45-46[51] including a softening in rhetoric over time.[52][53]:169-170[54][55] In reference to the harsh rhetoric on homosexuality of the past, D. Todd Christofferson stated in a 2015 interview, "I think we can express things better." Regarding this subject, Dallin H. Oaks said, "I know that the history of the church is not to seek apologies or to give them. We sometimes look back on issues and say, 'Maybe that was counterproductive for what we wish to achieve,' but we look forward and not backward."[56] A table summarizing some of the major shifts in official dialogue is found below.

Summary of changes in teachings on homosexuality
Topic Earlier teachings Transitional teachings Current teachings
Inborn No [57][58][59][60] Maybe[61] No position[62]
Causes Addiction,[63] masturbation,[64] pornography,[65] family dysfunction,[66][67][68] smothering mother,[69] distant or weak father,[70][71] sexual abuse,[72][73] selfishness,[74] speaking about it,[75] gender non-conforming dress or behavior[76] Biological and environmental factors[77] No position[78]
Identity & labels Wrong to use gay labels[79][80] No homosexual members[81] Identifying as gay is okay[82]
Sexual orientation change efforts Curable disease,[83][84] should be overcome[85] May be appropriate,[86] denounces any abusive practices[87] Therapy focusing on changing sexual orientation is unethical[88]
Heterosexual dating & marriage As a therapeutic step,[89][90][91][92] Not to be seen as a cure[93][94]

Some changes have seemed abrupt and contradictory as was the case in September 1995 when a First Presidency member affirmed in the Ensign that an inborn homosexual orientation was a false belief with no scientific evidence and that if homosexuality were inborn it would frustrate God's plan.[95] In the next month's edition of the Ensign,[96] however, an Apostle refuted this without referring to it directly by stating that there is some evidence that inheritance plays a role in a homosexual orientation.[46]:58

Early instances

Patriarch Smith was released amidst accusations of homosexual affairs

During the early days of the church, when same-sex sexual activity by a member was suspected, the accused was sometimes disfellowshipped or excommunicated. The first known instance of church discipline related this was in 1841 around the alleged bisexual behavior of church leader John C. Bennett.[43]:266-267 Valeen Avery has suggested that Joseph Smith's son, David Hyrum Smith (1844–1904), may have been gay.[97]

One of the more prominent instances of homosexual behavior by a Mormon man in the early 20th century was presiding patriarch Joseph Fielding Smith. He served in the position only four years before being released by church president George Albert Smith for reasons of "ill health."[98] It is reported that he had been involved in several gay affairs with at least three men.[99][100][101][43]:369-371[102][103][104] After being released, Smith took his wife and children to Honolulu, Hawaii.[48]

As a curable illness

In 1959, in response to a rash of arrests of gay men in Utah and Idaho, church president David O. McKay had apostles Spencer W. Kimball and Mark E. Petersen focus their assignment on curing gay members.[105] At the time, the American Psychiatric Association's Diagnostic and Statistical Manual of Mental Disorders classified homosexuality as a mental illness, and Kimball was adamant that it could be cured. Speaking to church educators and LDS psychiatrists in 1965, Kimball said, citing a Medical World News article, that "[w]e know such a disease is curable," and that ex-gay Mormons had emerged from the church's counseling programs cured, although the cure was "like the cure for alcoholism subject to continued vigilance".[106] In 1970, Kimball was involved in creating an LDS publication for church leaders to "assist them to effect a cure and ... become normal again".[107] The pamphlet taught that church leaders may assist gay members by reciting scripture; appealing to their reason; encouraging them to abandon gay lovers and associates; praying with them; and encouraging them to replace any sexual expression of their homosexual feelings with heterosexual expressions like opposite-sex dating.[108] The pamphlet emphasized that "[h]omosexuality CAN be cured".[109][110] In 1973 the American Psychiatric Association’s removed homosexuality from the Diagnostic and Statistical Manual of Mental Disorders[111] and in 1990 the World Health Organization removed homosexuality from the list of disorders classified in the tenth edition of the International Classification of Diseases.[112][113]

As a tendency

In 1992 the church produced a booklet for leaders entitled Understanding and Helping Those With Homosexual Problems,[114] which removed all reference to homosexuality as a disease, instead framing it as "sinful behavior" that "should be eliminated" as well as "thoughts and feelings" which "should be overcome". LDS leaders have referenced contemporary scientific research, but have explained that this should not be taken as an official church position on "scientific questions," such as the causes of homosexuality.[2]

As a confusion of gender

On several occasions while discussing homosexuality, church leaders have alluded to their belief that the homosexual individual may be confused about their gender identity or gender roles.[115] Examples of this include the following:

Since then the church has acknowledged differences between gender identity and sexual orientation stating that they have "unfinished business in teaching on [ transgender situations]".[129][130] The official website on homosexuality states that "same-sex attraction and gender dysphoria are very different ... those who experience gender dysphoria may or may not also experience same-sex attraction, and the majority of those who experience same-sex attraction do not desire to [socially or surgically transition ]. From a psychological and ministerial perspective, the two are different."[131]

Proposed historical tolerance

Former LDS historian D. Michael Quinn has suggested that early church leaders had a more tolerant view of homosexuality given that during the 19th century, the Church (like American society as a whole) was relatively tolerant of same-sex intimate relationships. Though, at the time, many such relationships had no sexual component, and among those that did the evidence is usually circumstantial.[43] Quinn also states that several active and prominent members of the church in Utah were not disciplined after publicizing that they were living in romantic relationships with their same-sex domestic partners, although there is no clear evidence these relationships involved sex.[43] These included Evan Stephens, who had been director of the Mormon Tabernacle Choir until 1916 and is the author of numerous standard church hymns, who remained single but had intimate relationships and shared the same bed with a series of male domestic partners and traveling companions.[132] Some of these relationships were described under a pseudonym in The Children's Friend.[133] Also notable were Louise B. Felt and May Anderson, the church's first two general presidents of the Primary, who lived together in the same bedroom for decades and were referred to by Primary leaders as the "David and Jonathan" of Primary.[43]

Two LDS writers have called Quinn's interpretations a distortion of LDS history denying that previous leaders of the church tolerated or accepted of homosexuality. They state that the position of current leadership "is entirely consistent with the teachings of past leaders and with the scriptures"[134] They disagree with Quinn's theory that Stephens was involved in romantic relationships with other men, that Anderson and Felt had a sexual or romantic relationship, or that the article in The Children's Friend was about these relationships.[134]

Current theology and policy

In 1999, Gordon B. Hinckley, president of the church, officially welcomed gay people in the church,[135] and in an interview affirmed them as "good people": "Now we have gays in the church. Good people. We take no action against such people—provided they don't become involved in transgression, sexual transgression. If they do, we do with them exactly what we'd do with heterosexuals who transgress".[136] The church teaches that homosexual problems can be overcome "through faith in God, sincere repentance, and persistent effort."[137] "Homosexual relations" is included on the church's list of "serious transgressions" that may result in a disciplinary council and, if the person does not desist, excommunication.[138] The church defines "serious transgressions" to include "murder, rape, forcible sexual abuse, spouse abuse, intentional serious physical injury of others, adultery, fornication, homosexual relations (especially sexual cohabitation),[139] deliberate abandonment of family responsibilities, robbery, burglary, theft, embezzlement, sale of illegal drugs, fraud, perjury, and false swearing".[138]

In November 2015, the church clarified that its members who are in a same-sex marriage are in apostasy and would be subject to church discipline.[17][140] Prior to this, local leadership had more discretion in whether or how far to pursue church disciplinary action for members in same-sex marriages. Local church leaders still have discretion for same-sex couples who are cohabiting but not married. While explicitly including same-sex marriage in the church's definition of apostasy, the November 2015 update also addressed children of same-sex couples. In the updated policy, children living in a same-sex household may not receive a name and a blessing, nor be baptized until at least 18 years of age, and must disavow same-sex marriage and no longer be living with a parent who is, or has been, in a same-sex relationship.[141][142]

Terminology used by the church

Although there is no official policy to this effect, some church leaders have stated that "homosexual", "lesbian", and "gay" should be used as adjectives to describe thoughts, feelings, or behaviors, and never as nouns to describe people.[2][143][144] Not all leaders adhere to this approach. For example, Hinckley once stated in a public interview that "we have gays in the church".[136] Those leaders who adopt this position argue that using these words to denote a person rather than a feeling would imply a person has no choice in regards to their sexual behavior.[144] Church leaders and organizations have made reference to homosexuality as a sexual orientation[2][145] and have only begun directly addressing bisexual members since October 2016.[146][147] According to apostle Dallin H. Oaks, church references condemning homosexuality are to be interpreted as a condemnation of sexual behavior, not of the people who have certain sexual feelings.[7]

"Homosexual problems", according to popular church vernacular, are defined as "homoerotic thoughts, feelings, or behaviors."[137] In describing people with homosexual feelings, the church and its members will often refer to "same-gender attractions". This is used in contrast to people who have problems with opposite-gender attraction.[148] "Marriage" is defined by the church as being between a man and a woman. To many in the church, same-sex marriages are not considered a legitimate form of marriage, and the church supports the notion of an amendment to the U.S. Constitution to define marriage as being between a man and a woman.[13][149]

The church uses the example of Jesus Christ being tempted as an example of how homosexuals can avoid sin.

Homosexual inclinations

The church does not condemn what it calls "susceptibilities," "inclinations", or "temptations" of any type that are not acted upon, pointing to the example of the temptation of Christ.[2] Members with homosexual "inclinations" can participate as all other members of the church[3] and if they remain celibate or heterosexually married, they can participate in the religion to the same extent as straight members. Heterosexual marriage is considered a sacred covenant which should generally not be pursued if homosexual feelings are not under control.[2] Those with same-gender attractions are encouraged to talk to their ecclesiastical leader.[150][151] They are encouraged not to let their sexual feelings be the sole defining factor in their lives, but to see the whole person, extending their horizons beyond their sexual orientation.[2] They are advised that they should be careful not to blame their parents.

However, church leaders recognize the loneliness and difficulty that those with homosexual inclinations may have and encourage other members to reach out to them.[13][41] Oaks has said, “All should understand that persons (and their family members) struggling with the burden of same-sex attraction are in special need of the love and encouragement that is a clear responsibility of church members, who have signified by covenant their willingness to bear one another's burden and so fulfill the law of Christ.[144]

The church does not participate in debate on whether homosexual susceptibilities develop from "nature" or "nurture", suggesting that such debates are better left to science.[2] Oaks has admitted that "perhaps such susceptibilities are inborn or acquired without personal choice" and "may have some relationship to inheritance," citing some scientific research.[144] However, the church teaches that these inclinations will not continue beyond death[2] and that gender and gender roles are an eternal and essential characteristic of a soul.[152]

Homosexual thoughts

The church teaches that all members should take responsibility in bridling their thoughts, attitudes, feelings, desires, and passions. All members are taught to avoid any talk or activity that may arouse immoral sexual feelings.[150] Members are taught to "let virtue garnish [their] thoughts unceasingly."[153] Apostle Richard G. Scott has taught that through the atonement of Jesus Christ, all desire to sin can be changed and individuals can experience lasting peace.[154]

For those with same-gender attractions, church leaders counsel that "the line of prudence is between the susceptibility and the feelings."[2] The church teaches that everyone has feelings they did not choose,[144] and homosexual feelings can be powerful and difficult to control[3] but "regardless of the causes, these problems can be controlled and eventually overcome."[137] Even though there is no church discipline for homosexual thoughts or feelings,[144] the church teaches they should learn to accept responsibility for homosexual feelings[137] and cite examples of how those born with inclinations to alcoholism, anger, or other undesirable traits have been able to control their thoughts and actions.[2] With better understanding of moral law, they teach these problems will be able to be fixed "routinely."[143]

The church teaches that members should not indulge in activities that will intensify homosexual feelings, such as viewing pornography, masturbating, or participating in homosexual behavior.[137][155][117] "Unhealthy" relationships, such as those with people that encourage homosexual behavior, should be cut off, and the very appearance of evil should be avoided.[137][143] Bishops of the church are counseled to be careful to avoid creating circumstances in which those with homosexual problems are exposed to temptations.[137]

Homosexual behavior

Symbols for female and male homosexuality

In 1991, the church issued a statement that read:

Sexual relations are proper only between husband and wife appropriately expressed within the bonds of marriage. Any other sexual contact, including fornication, adultery, and homosexual and lesbian behavior is sinful .... We plead with those involved in such behavior to forsake it.[137]

The church has also taught that homosexual behavior distorts loving relationships,[150] undermines the divinely created institution of the family[13] and can become an addiction.[143] Church discipline for homosexual activity is similar to that for members involved in heterosexual activity. For example, pre-marital sex of either kind may permanently bar a person from serving as a church missionary.[156]

The church teaches that homosexual behavior has always been a grievous sin.[41] In 1976, apostle Boyd K. Packer taught:

There is a falsehood that some are born with an attraction to their own kind, with nothing they can do about it. They are just "that way" and can only yield to those desires. It is a malicious and destructive lie. While it is a convincing idea to some, it is of the devil. No one is locked into that kind of life ... Boys are to become men—masculine, manly men—ultimately to become husbands and fathers.[117]

Although church leaders condemn the sin of homosexual behavior, they teach love for the men and women who experience homosexual attraction, including for those who pursue some form of homosexual lifestyle: "We should reach out with kindness and comfort to the afflicted, ministering to their needs and assisting them with their problems."[41] Church leaders have spoken out against "gay-bashing" and other physical or verbal attacks on those involved in homosexual behavior.[144][157][158][159][160]

Church president Spencer W. Kimball stated that he finds it hard to believe that one would choose to be homosexual by a conscious decision; instead, he suggested that it might be a spiritual disorder—with its roots in selfishness—resulting in feelings that must be overcome or suppressed.[143] Kimball emphasized that the behavior is changeable,[143] and if not repented of, may result in church discipline including excommunication under the direction of the bishop.[137] Kimball maintained that the cure comes through following the basic rules for moral and spiritual health for a long period of time with undeviating determination.[143]

Homosexuality after death

On three occasions high-ranking church leaders have taught that attractions to those of the same sex won't exist after death, stating "it must be true"[161] that "gay or lesbian inclinations" will "not exist post-mortality",[127] but only occur "right now in mortality".[2]

Treatment and views of lesbian, gay, and bisexual persons

The church has occasionally addressed the treatment and views of LGBT+ members. Packer addressed youth in the church dealing with homosexual attractions and stated:

We understand why some feel we reject them. That is not true. We do not reject you, only immoral behavior. We cannot reject you, for you are the sons and daughters of God. We will not reject you, because we love you. You may even feel that we do not love you. That also is not true. Parents know, and one day you will know, that there are times when parents and we who lead the Church must extend tough love when failing to teach and to warn and to discipline is to destroy.[162]

Additionally, the church pamphlet "God Loveth His Children" acknowledges that some gays "have felt rejected because members of the Church did not always show love." It criticizes those members, and challenges gays to show love and kindness so the members can "change their attitudes and follow Christ more fully."[163]

There are many current and former members of the LDS church who are attracted to people of the same sex, and they have had a variety of positive and negative experiences with leaders and other members. For example, one gay Mormon man who dates men reported never having problems with his local leaders, while another who was a Church employee described how his stake president denied his temple recommend resulting in him getting fired simply because of his friendship with other gay men and his involvement in a charity bingo for Utah Pride in a 2011 article.[164] One former LDS bishop and temple sealer Antonio A. Feliz said that his Peruvian mission was directed in the early 1960s[165] by South American area authorities to not teach known homosexuals.[166]

Views on gender diversity and identity

Gender identity and roles play an important part in Mormon theology which teaches a strict binary of spiritual gender as literal offspring of divine parents.[167][168] Church leaders have stated that they have unfinished business[130] in teaching on the difficult and sensitive topic of transgender individuals.[169]

Expressions and identities for sexuality and gender are "separate, but related" aspects of a person[170] and stem from similar biological origins.[171] In relation to transgender and other gender diverse individuals church spokesman Eric Hawkins stated in March 2016 that LDS bishops recognize that "each case is different" and "difficult and sensitive" and that they recognize the "emotional pain" many gender minorities feel. He also reaffirmed the church's views that "gender is part of our eternal God-given identity and purpose" and stated that the Church does not baptize "those who are planning trans-sexual operations" and that undergoing a "trans-sexual operation" may imperil the membership of a church member.[172][173]

According to current church policy, members who have undergone an “elective transsexual operation” are banned from temple rites or receiving priesthood authority. Additionally, a trangender individual who has undergone gender-confirming surgery may be baptized only with First Presidency approval, and those considering it are barred from baptism.[130]

Past teachings on transgender and genderqueer individuals include Church President Kimball's 1974 statement that sex reassignment surgery was appalling and a travesty, and that individuals seeking gender confirming surgery would surely regret it.[174][175]:278 Two months later he stated in general conference that transgender persons are ignorant and vicious and attempting to destroy the concept of femininity and masculinity, and that if they undergo sex reassignment surgery the will answer to God.[176] Church President Harold Lee also taught that the "so-called transsexuality doctrine" was hellish and false since God didn't place female spirits in male bodies and vice versa.[38]:232 In an amicus brief filed with the US Supreme Court in February 2017 over a transgender bathroom case (G. G. v. Gloucester County School Board), church leaders stated that they acknowledge the "heavy burdens" of gender dysphoria and stated that those who experience it "deserve compassion and respect", but that they oppose the interpretation of the word "sex" in Title IX's wording as applicable to gender identity.[177][178]

The church has acknowledged differences between gender identity and sexual orientation stating that they have "unfinished business in teaching on [transgender situations]".[129][130] The official website on homosexuality states that "same-sex attraction and gender dysphoria are very different ... those who experience gender dysphoria may or may not also experience same-sex attraction, and the majority of those who experience same-sex attraction do not desire to change their gender. From a psychological and ministerial perspective, the two are different."[131]

There are currently no church policies or official information available for intersex members[179] though Kimball briefly alluded to their existence with the statement "with relatively few accidents of nature, we are born male or female."[175]:278[176]

Criticism and controversies

The church's policies and treatment of LGBT people has long been a source of controversy both within and outside the church[18][19][20][21] and a significant cause of disagreement and disaffection by members.[25][27][30] A 2011 online survey of over 3,000 individuals who no longer believe church truth claims found that around ten percent would consider returning if (among several changes) LGBT persons were accepted and treated equally.[180] The controversial policies for LGBT persons has made an impression on the general public. A 2003 nationwide Pew Research Center survey of over 1,000 LGBT Americans found that 83% of them said the LDS church was "generally unfriendly towards lesbian, gay, bisexual, and transgender people" surpassed only by "the Muslim religion" at 84%.[20] Additionally, in May 2008 a Georgia Tech gay-rights manual referred to the LDS Church as "anti-gay." After two students sued the school for discrimination, a judge ordered that the material be removed.[181][182][183]

Packer's conference address published here has been criticized of condoning anti-gay violence.[49]:150[184][185][186]

One general conference address turned pamphlet that generated controversy was Packer's "To Young Men Only" which condones an example of a male missionary who punched his missionary companion for making romantic advances with Packer stating, "Well, thanks. Somebody had to do it ...."[117] Historians Michael Quinn and Rocky O'Donovan have argued these comments "essentially advocated anti-Gay violence",[49] and that the church itself endorsed such behavior by continuing to publish Packer's speech in pamphlet form.[187] Former bishop David Hardy also condemned this pamphlet and other publications as promoting violence against gay people and providing outdated misinformation on the nature of his once-suicidal gay son.[185][186] In 1995, Oaks said, "Our doctrines obviously condemn those who engage in so-called 'gay bashing'—physical or verbal attacks on persons thought to be involved in homosexual or lesbian behavior"[144] and in 2016, the church ceased publication of the pamphlet and it was removed from the church's website.[118]

The policies and treatment of LGBTQ individuals have prompted several protests and mass resignations. After the 4 November 2008 close passing of California's Prop 8 banning same-sex marriage in which the LDS church was heavily involved, over two thousand protesters gathered at the Los Angeles LDS temple on November 6. The next day nearly five thousand protesters gathered at the Salt Lake Temple.[188][189][190][191] That evening a candlelight vigil by about 600 mothers of LGBT children was also held at the Salt Lake Temple.[192][193] On 7 October 2010 thousands of individuals surrounded Temple Square in protest of Boyd Packer's "Cleansing the Inner Vessel" conference address in which he characterized same-sex physical attractions as "impure and unnatural" tendencies that can be "overcome".[18][19] In November 2015, the church updated its handbook banning a "child of a parent living in a same-gender relationship" from baby blessings, baptism, confirmation, priesthood ordination, and missionary service until the child had moved out, was "of legal age", "disavow[ed] the practice of same-gender cohabitation and marriage", and received approval from the Office of the First Presidency. The policy update also added entering a same-sex marriage as a type of "apostasy" mandating a disciplinary council.[194][21] In response 1,500 members gathered across from the church's offices to submit their resignation letters,[27][28] with thousands more resigning online in the weeks after.[29][30] However, according to a November 2016 study, the vast majority of active members supported the policy on same-sex parents and their children.[195]

Mixed-orientation marriage

Homosexuals are discouraged from opposite sex marriage unless they have overcome homosexual inclinations.

Hinckley declared that heterosexual "marriage should not be viewed as a therapeutic step to solve problems such as homosexual inclinations or practices, which first should clearly be overcome with a firm and fixed determination never to slip to such practices again."[41]

Unless this is done, a person who has had homosexual feelings cannot enter marriage in good faith[2] and doing so can damage the lives of others.[137] Church leaders are warned that encouraging members to cultivate heterosexual feelings generally leads to frustration and discouragement.[137] They speak against those who enter into marriages under false pretense.[2]

The church maintains that it is possible to overcome same-sex relationships.[143] It notes that some have reported that heterosexual feelings can emerge once freed from homosexual problems.[137] It would be appropriate for those with homosexual feelings to get married if they "have shown their ability to deal with these feelings or inclinations and put them in the background, and feel a great attraction for a daughter of God and therefore desire to enter marriage and have children and enjoy the blessings of eternity."[2] Several members of the church have dealt with their attractions sufficiently to get married.[196]

Some gay and lesbian members of the LDS Church have thought that they should get married because of the church's doctrines on marriage. The church teaches that heterosexual marriage is one of several requirements for entry into the "highest degree of glory" of the celestial kingdom, the highest level of heaven. Marriage between a man and a woman is considered an essential part in the LDS belief of attaining that heaven. Therefore, the LDS Church teaches that the family is the fundamental unit of society in this life and in heaven. However, the church has taught that such a family must not come about through deceit or lies.[144] Those who do not have an opportunity to be married in this life have been promised that they will have an opportunity to do so in the afterlife;[197][198] this promise has been reiterated with respect to those with homosexual attractions.[144] Leaders have said that homosexual attractions will not continue past death, and that if the individual is faithful in this life, they will receive every blessing in the eternities, including eternal marriage.[2]

Political involvement

The LDS Church has stated that it will become involved in political matters if it perceives that there is a moral issue at stake and wields considerable influence on a national level[199][200][201] with over a dozen members of congress having membership in the church in the early 2000s,[202] and about 80% of Utah state lawmakers identifying as Mormon.[203][204][205][206] Apostle M. Russell Ballard has said the church is "locked in" if anything interferes with the principle of marriage being between a man and a woman, and stated that a very careful evaluation is made to determine what action is appropriate.[207] In February 2003, the LDS Church said it did not oppose a hate-crimes bill, which included sexual orientation, then under consideration in the Utah state legislature.[208] The church opposes same-sex marriage, but does not object to rights regarding hospitalization and medical care, fair housing and employment rights, or probate rights, so long as these do not infringe on the integrity of the family or the constitutional rights of churches and their adherents to administer and practice their religion free from government interference.[209] In November 2008, the day after California voters approved Proposition 8, the LDS Church stated that it does not object to domestic partnership or civil union legislation as long as these do not infringe on the integrity of the traditional family or the constitutional rights of churches.[210] Following two months of negotiations between top Utah gay rights leaders and mid-level church leaders,[211] the church supported a gay rights bill in Salt Lake City which bans discrimination on the basis of sexual orientation and gender identity in housing and employment, calling them "common-sense rights". The law does not apply to housing or employment provided by religious organizations.[212][213] Apostle Holland stated that it could be a model for the rest of the state.[214] The LDS Church has not taken a position on ENDA.[215]

In July 2001, Rolling Stone reported that the LDS Church "is fiercely opposed to admitting homosexuals and has stated that it will end its nine-decade-long affiliation if gays are admitted."[216] The LDS Church now supports the BSA's 2013 policy change that permits membership to youth regardless of sexual orientation.[217]

Same-sex marriage

Protesters in front of the Newport Beach California Temple voicing their opposition to the church's support of Prop 8

Beginning in the mid-1990s, the LDS Church began to focus its attention on the issue of same-sex marriages. In 1993, the Supreme Court of Hawaii held that discrimination against same-sex couples in the granting of marriage licenses violated the Hawaiian constitution. In response, the church's First Presidency issued a statement on February 13, 1994 declaring their opposition to same-sex marriage, and urging members to support efforts to outlaw it. With the lobbying of the LDS Church and several other religious organizations, the Hawaii legislature enacted a bill in 1994 outlawing same-sex marriages.

In response to Hawaii's same-sex marriage passage, the LDS Church released the 1995 "The Family: A Proclamation to the World" reaffirming its stance that marriage is between one man and one woman.[218] However, this monogamous stance has been strongly criticized as hypocritical given the Church's historical disagreement with this legal definition which bars polygamy.[219]:618

In 2004, the Church officially endorsed an amendment to the United States Constitution banning any marriages not between one man and one woman and announced its opposition to political measures that "confer legal status on any other sexual relationship" than "a man and a woman lawfully wedded as husband and wife."[13] This statement seemed to also oppose civil unions, common-law marriages, plural marriages, or other family arrangements. This political involvement elicited the criticism of California Senator Mark Leno who questioned whether the Church's tax-exempt status should be revoked.[220]

The church distributed hundreds of thousands of these Protect Marriage Coalition lawn signs during their involvement with the pro-Prop 8 campaign.[221]

On August 13, 2008, the Church released a letter explaining why it believed that same-sex marriage would be detrimental to society and encouraging California members to support Prop 8[209] which would bar anything but opposite-sex marriages. The letter asked members to donate time and money towards the initiative. Church members would account for 80 to 90 percent of volunteers who campaigned door-to-door and as much as half of the nearly $40 million raised during the campaign.[222] The Church's political involvement and stance on homosexuality was denounced by the 2010 documentary film 8: The Mormon Proposition. In 2010, Church Seventy Marlin Jensen apologized to California members for the church's campaign for Prop 8.[223]

Identical wedding rings

On December 20, 2013, the same-sex culture was revived when U.S. District Judge Robert J. Shelby struck down the Utah ban on same-sex marriage, saying it violated the U.S. Constitution's Equal Protection Clause.[224] In response, the Church released instructions to leaders regarding same-sex marriage in Utah.[225] These included the stance that, while the church disagrees with the court ruling, those who obtain same-sex marriage should not be treated disrespectfully.[225] Additionally, it stated that church leaders were prohibited from employing their authority to perform marriages, and that any church property could not be used for same-sex marriages or receptions.[225]

In November 2015, a new policy was released stating that members who are in a same-sex marriage are considered apostates and may be subject to church discipline.[140] Additionally, the children of parents who are in same-sex relationships must wait until they are 18 years old and then disavow homosexual relationships before they can be baptized.[226]

LGBT history at Brigham Young University

BYU has been ranked as the worst large US university for LGBT persons.[227][228]

Brigham Young University (BYU) is the largest religious university in North America and is the flagship institution of the LDS Church's educational system. In order to attend BYU, students must abide by the school's Honor Code. Several LGBT rights organizations have criticized BYU's Honor Code and The Princeton Review has regularly ranked BYU among the most LGBT-unfriendly schools in the United States.[229][230][231][232] The first explicit mention of homosexuality in the language of the school's code of conduct available to students was not publicly published until the Fall of 2009.[233][234]

Background

In 1962 a ban on students known to have a homosexual orientation was enacted by Ernest Wilkinson, but softened a decade later by his successor Dallin H. Oaks in 1973 to only ban "overt and active homosexuals".[43]:375[235][236] Under Oaks a system of surveillance and searches of dorms of problem students including suspected homosexuals was implemented.[237][238] Stake outs by BYU security looking for license plates of BYU students at gay bars in Salt Lake City and fake contact advertisements placed in gay publications attempting to ensnare BYU students were also reported.[239][240][43]:442[241][242][243][244]

A gay pride parody of the "Y" logo

Honor Code Changes

In the late 1990s a reference to "homosexual conduct" was added to the BYU Honor Code,[245] The Associate Dean of Students Lane Fischer over the BYU Honor Code Office stated in a letter to those two students that it was "inappropriate" for a BYU student to "advocate for the [homosexual] lifestyle" by publishing material or participating in public demonstrations as well as advertising ones "same-sex preference in any public way" reinforcing the existing honor code ban on coming out for lesbian, gay, or bisexual students.[246][247][248] In 2007, BYU changed the honor code to read that stating one's sexual orientation was not an honor code issue while removing the phrase that "any behaviors that indicate homosexual conduct, including those not sexual in nature, are inappropriate and violate the Honor Code." The change also clarified the policy on advocacy of LGBTQ rights or romantic relationships.[249][250]

BYU LGBT Group

LGBT BYU students at a USGA meeting in 2017

In 2010, a group called USGA (Understanding Same-Gender Attraction), consisting of BYU students and other members of the Provo community, began meeting on campus to discuss issues relating to homosexuality and the LDS Church.[251] However, by December 2012, USGA was told it could no longer hold meetings on BYU's campus, although a BYU spokesperson in 2014 disputed that the university had made such a request.[252] BYU campus currently offers no official LGBT-specific resources.[253]

Research

In 1950, 1961, and 1972 BYU Sociology professor Wilford E. Smith conducted a survey of thousands of Mormon students at several universities including many from the BYU sociology department as part of a larger survey.[254] His data spanning over 20 years found that 10% of BYU men and 2% of BYU women indicated having had a "homosexual experience". He also found that "the response of Mormons [at BYU] did not differ significantly from the response of Mormons in state universities".[255] In 1997 a poll of over 400 BYU students found that 42% of students believed that even if a same-sex attracted person keeps the honor code they should not be allowed to attend BYU and nearly 80% said they would not live with a roommate attracted to people of the same sex. The poll's stated 5 percent margin of error was criticized as being too low an estimate because of the cluster sampling in classes, however.[256]

Aversion therapy at BYU

BYU's Honor Code office required some students reported for homosexual behavior to undergo electroshock and vomit aversion therapies in the 1970s[49]:155

In 1959 BYU began administering "aversion therapy" to "cure," "repair," or "reorient" homosexual feelings or behavior among Mormon males.[43]:377,379 The on-campus program lasted through the 60s and 70s, and faded out around 1983.[12]:64-65[49]:155,157 BYU mental health counselors, LDS bishops, stake presidents, mission presidents, general authorities, and the BYU Standards Office (equivalent to today's Honor Code Office) all referred young men to the BYU program.[43]:377-379 Gerald J. Dye, who was over the University Standards Office from 1971 to 1980[257] (renamed the Honor Code Office in 1991), stated that part of the "set process" for homosexual BYU students referred to his office for "less serious" offenses was to require that they undergo therapy to remain at BYU and that in special cases this included "electroshock and vomiting aversion therapies".[49]:155 From 1975 to 1976 Max Ford McBride, a student at BYU, conducted electroshock aversion therapy on 17 men (with 14 completing the treatment) and published a dissertation on the use of electrical aversive techniques to treat ego-dystonic homosexuality.[258] Participant in the 1975-76 BYU study Don Harryman wrote that he experienced "burns on [his] arms and ... emotional trauma".[259][260] In 2011 BYU admitted to the past use of electroshock therapy.[261]

Conversion therapy

In 2016, the church's official website states declared that conversion therapy or sexual orientation change efforts are "unethical".[262] When asked the church's position on conversion therapy in 2006, Seventy Lance Wickman responded that it may be appropriate and the Church doesn't council against it. Oaks also stated that "[t]he Church rarely takes a position on which treatment techniques are appropriate." Wickman and Oaks cautioned against abusive practices, such as aversion therapy.[2]

Since 1998, the church has seemingly discouraged member participation in conversion therapy groups that "challenge religious and moral values," "foster physical contact among participants," or "encourage open confession or disclosure of personal information normally discussed only in confidential settings."[263] It also explained that "although participants may experience temporary emotional relief or exhilaration, old problems often return, leading to added disappointment and despair."[263]

Some former BYU students have come forward about the conversion therapy they were either forced to undergo, or encouraged to undergo by Honor Code office administrators and BYU ecclesiastical leaders. These include National Geographic journalist Andrew Evans who underwent conversion therapy at BYU in the late 90s[264][265] and LGBT activist Michael Ferguson who spent years in conversion therapy beginning in 2004.[266]

Several church members have been involved in therapy focused on changing physical and romantic feelings. BYU professor Dean Byrd published several articles in professional magazines and one in 1999 in the Ensign on the subject of homosexuality. Beckstead and Morrow analyzed the experience of 50 Mormon men undergoing conversion therapy.[267] In 2002 Jeff Robinson published interviews with seven heterosexually married Mormon men who had been through conversion therapy and previously identified as gay. The seven men believed they had a spiritual transformation and that their orientation was changed. Robinson found that their change came from a new understanding that prior same-sex attractions did not require them to "be" gay.[268]

LGBT Mormon suicides and homelessness

LGBT persons are at a higher risk of depression and suicide.

In society at large LGBT individuals especially youth are at a higher risk of depression and suicide[269][270] due to minority stress stemming from societal anti-LGBT biases and stigma, rejection, and internalized homophobia.[271] Some individuals and organizations have linked church teachings against homosexuality and the treatment of LGBT Mormons by other members and leaders as contributing to LGBT Mormon suicides.[272][273][274] Others have urged caution when linking LDS Church teachings as a cause of reported suicide, as the underlying causes can be complex.[275] LGBT Mormon suicides and experiences with suicidal ideation have received media coverage.[276][277][278][279]

In 2013 It was estimated that among the approximately 1000 homeless Utah youths, 30% to 40% were LGBTQ with about half of those coming from LDS homes[280][281] The Ogden, Utah OUTreach Resource Center has reported that over half of their often homeless youth clients identify as LGBTQ.[282] In January 2016 the LDS church mourned over reported suicides of LGBT Mormons and stated that leaders and members are taught to "reach out in an active, caring way to all, especially to youth who feel estranged or isolated".[283] The Affirmation website reported over 30 LGBT Mormon victims of suicide between 1971 and 2008[284][285] including five gay male BYU students who all completed suicide in 1965.[49]:156[286]

LGBT Mormon people and organizations

Some principle homosexual Mormon groups

There are no official numbers for how many members of the LDS Church identify as gay or lesbian. LDS Family Services estimates that there are, on average, four or five members per church ward who experience same-sex attraction.[287] The most recent external study, conducted in 1972, shows that between 10–13 percent of college-aged Mormon men reported past experimentation with homosexual behavior, which was similar to the percentage of non-Mormon men who similarly reported. The study did not tabulate the number of homosexuals who had never had a homosexual experience.[288] Gary Watts, former president of Family Fellowship, estimates that only 10 percent of homosexual Mormons remain in the church.[289] Others dispute that estimate, saying numbers in support groups for active Latter-day Saints and for self-identified gay Mormons are comparable. There is a variety of terminology used, including "Moho", to refer to a Mormon homosexual.[290]

Some nationally recognized LGBT former Mormons (from left to right: Leonard Matlovich,Tyler Glenn, and Kate Kendell).

Prominent LGBT or homosexually attracted Mormons include Elder Christofferson's brother Tom Christofferson, therapist Ty Mansfield, therapist David Matheson, and therapist Josh Weed. Prominent LGBT former Mormons include writer Dustin Lance Black, singer Tyler Glenn, historian D. Michael Quinn, military activist Leonard Matlovich, and attorney Kate Kendell. Organization that have supported Mormons and former Mormons that experience attractions to those of the same sex include Affirmation, North Star, Mormons Building Bridges, Mama Dragons, Evergreen International, and USGA.

Timeline of important publications and speeches

1800s to the 1950s

This highly influential publication was the first general-authority-authored book to explicitly contain church stances on homosexuality.

1960s

The 1968 leader handbook was the first release to explicitly mention homosexuality.
Kimball's influential book taught that homosexuality was curable and was officially recommended as a resource for homosexual members into the 90s.[114]:2

1970s

Spencer Kimball was assigned as a church specialist on homosexuality in 1946[47]and shaped church teachings on the subject through numerous speeches and publications in the '60s and '70s.
Booklet revisions of Kimball's influential '70s discourse on homosexuality (from the top: '70, '71, '78).[49]:147
Members of LDS Social Services (renamed 'LDS Family Services' in '95) were tasked with treating homosexual Mormons in 1972[312]:15 and produced several important publications on homosexuality in '73, '95, and '99.
Apostle Boyd Packer played a large role in shaping over three decades of teachings on homosexuality through numerous speeches containing the subject.

1980s

The church opposed the ERA in part from believing it would lead to same-sex marriage and parenting.[321]
Cover of a 1981 church manual which taught homosexuality wasn't inborn, but caused by masturbation or an unhealthy childhood, and was changeable through praying, and heterosexual dating.[324][43]:51

1990s

Cover of a 1992 manual which marked a shift in LDS church rhetoric towards changing homosexual behavior rather than feelings.[12]:40-41
"The Family: A Proclamation to the World" is a 1995 LDS church statement used as a legal document in several court case amicus briefs opposing same-sex marriage.[340]
During his 13 years as president, Hinckley brought a shift in tone towards empathy in church public discussions on homosexuality.[50]:45[346]:62

2000s

The 2001 update to the youth guideline pamphlet removed the harsher language of the 1990 edition which characterized homosexual feelings as unnatural, perverse, and an abomination.
Apostle Oaks has been an influential figure in church interactions with homosexual people, instituting a system of surveillance to identify and expel or cure homosexual students as president of BYU in the '70s, and doing numerous important video interviews and articles on the topic in the '80s, '90s, and 2000s.
This was the first church publication on homosexuality produced in nearly three decades for members to read since "To the One" and "A Letter to a Friend" were released in 1978.

2010 to present

This header was at the top of the LDS church's first official website on homosexuality from December 2012 until an update in October 2016.
The 2016 website update contained the first church disavowal of all therapy focusing on changing sexual orientation.

See also

Notes

  1. ↑ "Same-Sex Marriage", lds.org, accessed June 17, 2016.
  2. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 Oaks & Wickman 2007
  3. 1 2 3 Hinckley, Gordon B. (November 1998), "What Are People Asking about Us?", Ensign, LDS Church
  4. ↑ "Worship with Us: What to Expect", mormon.org, LDS Church, retrieved July 2, 2014
  5. ↑ "Gospel Topics: Temples", lds.org, LDS Church, retrieved July 2, 2014
  6. ↑ "Gospel Topics: Church Disciplinary Councils", lds.org, LDS Church, retrieved July 2, 2014
  7. 1 2 Oaks 1984. "Thus, the First Presidency's letters condemning homosexuality are, by their explicit terms, directed at the practices of homosexuality."
  8. ↑ Kimball, Spencer W (July 10, 1964), "A Counselling Problem in the Church", Address to Seminary and Institute Faculty, Provo, Utah: BYU.
  9. ↑ "Love One Another: A Discussion on Same-Sex Attraction". Mormons and Gays. Retrieved June 16, 2016.
  10. 1 2 "Seeking Professional Help". mormonandgay.lds.org. LDS Church. Retrieved 11 November 2016.
  11. ↑ Oaks, Dallin H (October 11, 1987), "Free Agency and Freedom", Fireside address at annual BYU symposium on the Book of Mormon, Brigham Young University
  12. 1 2 3 4 Phillips, Rick (2005). Conservative Christian Identity & Same-Sex Orientation: The Case of Gay Mormons (PDF). Frankfurt, Germany: Peter Lang Publishing. ISBN 0820474800. Retrieved 31 May 2017.
  13. 1 2 3 4 5 LDS Church 2004
  14. ↑ McKinley, Jesse; Johnson, Kirk (November 14, 2008), "Mormons Tipped Scale in Ban on Gay Marriage", The New York Times, retrieved August 26, 2011
  15. ↑ Taylor, Scott (November 10, 2009). "Mormon Church backs protection of gay rights in Salt Lake City". Deseret News.
  16. ↑ "Mormon Church to exclude children of same-sex couples from getting blessed and baptized until they are 18", The Washington Post, November 6, 2015, retrieved June 9, 2016
  17. 1 2 "Mormons Reinforce Stand on Same-Sex Marriage". New York Times. November 6, 2015.
  18. 1 2 3 4 Winters, Rosemary (19 October 2010). "Mormon apostle's words about gays spark protest". The Salt Lake Tribune. Retrieved 16 November 2016.
  19. 1 2 3 4 Taylor, Scott. "2,000-3,000 protest for gay rights outside Mormon church offices in Salt Lake City". Deseret News. Retrieved 16 November 2016.
  20. 1 2 3 "A Survey of LGBT Americans". Pew Social Trends. Pew Research Center. Retrieved 19 November 2016.
  21. 1 2 3 4 Bailey, Sarah Pulliam (11 Nov 2016). "Mormon Church to exclude children of same-sex couples from getting blessed and baptized until they are 18". The Washington Post. Retrieved 12 November 2016.
  22. ↑ Capelouto, Susanna; Ellis, Ralph (15 Nov 2015). "1,500 Mormons leaving church to protest same-sex policy, lawyer says". CNN.
  23. ↑ Murphy, Caryle. "Most U.S. Christian groups grow more accepting of homosexuality". pewresearch.org. Pew Research Center. Retrieved 12 March 2017.
  24. ↑ Romboy, Dennis (18 Jan 2014). "Poll: Majority of Utahns against same-sex marriage and say states have the right to decide". LDS Church. Deseret News.
  25. 1 2 Riess, Jana (14 April 2016). "Are Mormons in their 20s and 30s leaving the LDS Church?". Religion News Foundation. Religion News Service.
  26. ↑ Kearl, Holly (18 November 2015). "Leaving the Mormon Church for Good". The Huffington Post.
  27. 1 2 3 4 Moyer, Justin (16 November 2015). "1,500 Mormons quit church over new anti-gay-marriage policy, organizer says". The Washington Post. Retrieved 19 November 2016.
  28. 1 2 3 Healy, Jack (15 November 2016). "Mormon Resignations Put Support for Gays Over Fealty to Faith". The New York Times. Retrieved 19 November 2016.
  29. 1 2 3 Vazquez, Aldo (14 November 2015). "Thousands file resignation letters from the LDS Church". ABC 4 Utah KTVX. Retrieved 11 December 2016.
  30. 1 2 3 4 Levin, Sam (15 August 2016). "'I'm not a Mormon': fresh 'mass resignation’ over anti-LGBT beliefs". The Guardian. Retrieved 11 December 2016.
  31. ↑ Hatch, Heidi (13 April 2016). "Millennial Mormons leaving faith at higher rate than previous generations". CBS Television Sinclair Broadcast Group. KUTV.
  32. ↑ Connor, Tracy (13 November 2015). "Hundreds of Mormons Leaving Church Over Same-Sex Marriage Stance". NBC News Digital. NBC News.
  33. ↑ Phillips, Richard (1 January 1993). "Prophets and Preference: Constructing and Maintaining a Homosexual Identity in the Mormon Church". All Graduate Theses and Dissertations: Utah State University (Paper 2513). Retrieved 12 June 2017.
  34. ↑ Alma 39:5
  35. ↑ 2 Nephi 13:9
  36. ↑ "Homosexuality", Study Helps: Guide to the Scriptures, LDS Church, retrieved July 2, 2014
  37. ↑ "Gospel Topics: Same-Sex Attraction", lds.org, LDS Church, retrieved July 2, 2014
  38. 1 2 Williams, Clyde J. (1996). The Teachings of Harold B. Lee. Salt Lake City, Utah: Bookcraft Inc. ISBN 1570084831.
  39. ↑ Leviticus 18:22; also: Leviticus 20:13 "If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them."
  40. ↑ Faulconer, James E. (1999), "Verses 24–32", Romans 1: Notes and Reflections, Provo, Utah: FARMS, Brigham Young University, ISBN 0-934893-44-6, OCLC 42580110
  41. 1 2 3 4 5 Hinckley, Gordon B. (May 1987), "Reverence and Morality", Ensign: 45
  42. ↑ Clark, J. Reuben (December 1952), "Home and the Building of Home Life", Relief Society Magazine, 39: 793–794; (General) Conference Reports: 79, October 1954
  43. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 Quinn, D. Michael (1996). Same-Sex Dynamics among Nineteenth-Century Americans. University of Illinois Press. ISBN 978-0252022050.
  44. ↑ Mohrman, K. (May 2015). "Queering the LDS Archive" (PDF). Radical History Review (122): 154. Retrieved 5 February 2017.
  45. ↑ Kimball, Edward L.; Kimball, Andrew E. (1977). Spencer W. Kimball: Twelfth President of the Church of Jesus Christ of Latter-day Saints. Salt Lake City: Bookcraft. p. 271.
  46. 1 2 3 4 Quinn, D. Michael (15 January 1997). The Mormon Hierarchy: Extensions of Power (1 ed.). Salt Lake City, Utah: Signature Books. ISBN 1560850604. Retrieved 15 June 2017.
  47. 1 2 Kimball, Edward L.; Kimball, Andrew E. (1977). Spencer W. Kimball: Twelfth President of the Church of Jesus Christ of Latter-day Saints. Salt Lake City: Bookcraft. p. 381.
  48. 1 2 Lore, Lambda (1 Sep 2011). "The birth of Mormon homophobia". Q Salt Lake Magazine. Retrieved 23 February 2017.
  49. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 Corcoran, Brent; O'Donovan, Rocky (1994). Multiply and Replenish: Mormon Essays on Sex and Family. Salt Lake City, Utah: Signature Books. ISBN 1560850507. Retrieved 29 November 2016.
  50. 1 2 3 4 Vance, Laura. Women in New Religions. New York City, NY: New York University Press. ISBN 1479816027. Retrieved 19 June 2017.
  51. ↑ Harrison, Mette Ivie (18 March 2016). "Mormons and Gays: Where Are We Now?". Huffington Post. Oath Inc. Retrieved 23 June 2017.
  52. ↑ Schow, Ron; Schow, Wayne; Raynes, Marybeth (June 1991). Peculiar People: Mormons and Same-Sex Orientation. Signature Books. pp. xxiv–xxvii. ISBN 1-56085-046-9. Retrieved 26 May 2017.
  53. 1 2 3 4 5 6 Young, Neil J. (1 July 2016). Out of Obscurity: Mormonism Since 1945. Oxford University Press. ISBN 0199358222. Retrieved 26 May 2017.
  54. ↑ "Mormon stance on gays softening". Richmond Times-Dispatch. 9 October 2013. Retrieved 26 May 2017.
  55. ↑ "Stances of Faiths on LGBTQ Issues: Church of Jesus Christ of Latter-day Saints (Mormons)". hrc.org. Human Rights Campaign. Retrieved 26 May 2017.
  56. ↑ Fletcher Stack, Peggy (30 January 2015). "We all can be more civil on LGBT issues, Mormon leader says". The Salt Lake Tribune. Retrieved 31 July 2017.
  57. ↑ Packer, Boyd K. (1976), To Young Men Only (PDF), LDS Church, Archived from the original on March 11, 2016 "There is a falsehood that some are born with an attraction to their own kind.... That is a malicious and destructive lie."
  58. ↑ Rector Jr., Hartman. "Turning the Hearts". Youtube.com. LDS Church. Retrieved 17 November 2016. "The promoters of homosexuality say they were born that way. But I do not believe this is true."
  59. ↑ Faust, James E. "Serving the Lord and Resisting the Devil". lds.org. LDS Church. Retrieved 16 November 2016. "no scientific evidence" supporting the "false belief of inborn homosexual orientation"
  60. ↑ Understanding and Changing Homosexual Orientation Problems. LDS Church. 1981. It is "inconsistent" to think that a "homosexual orientation is inborn or locked in, and there is no real hope of change."
  61. ↑ Oaks 1995 "Perhaps such susceptibilities are inborn or acquired without personal choice," and "may have some relationship to inheritance."
  62. ↑ "Interview With Elder Dallin H. Oaks and Elder Lance B. Wickman: "Same-Gender Attraction"". Mormon Newsroom. LDS Church. Retrieved 9 November 2016. "The Church does not have a position on the causes of any of ... same-gender attraction. Those are scientific questions...."
  63. ↑ Rector Jr., Hartman. "Turning the Hearts". Youtube.com. LDS Church. Retrieved 17 November 2016. "to be homosexual ... I am sure is an acquired addiction, just as drugs, alcohol and pornography are."
  64. ↑ Kimball, Spencer W. (1980), President Kimball Speaks Out on Morality "Sometimes masturbation is the introduction to the more serious ... sin of homosexuality."
  65. ↑ Brown, Victor L. (April 1970). Wanted: Parents With Courage. Salt Lake City, Utah: LDS Church. pp. 31–33. Retrieved 19 November 2016. A "normal" and "healthy" 12- or 13-year-old boy or girl could "develop into a homosexual" if "exposed to pornographic literature" and "abnormalities".
  66. ↑ Benson, Ezra. "Fundamentals of Enduring Family Relationships". lds.org. LDS Church. "[S]exual promiscuity, homosexuality, drug abuse, alcoholism, vandalism, pornography, and violence. These grave problems are symptoms of failure in the home ...."
  67. ↑ Kimball, Spencer. "Listen to the Prophets". lds.org. LDS Church. Retrieved 25 May 2017. "Once the carnal in man is no longer checked by the restraints of family life and by real religion, there comes an avalanche of appetites ... whether it is an increase in homosexuality, corruption, drugs, or abortion."
  68. ↑ Brown, Victor. "Two Views of Sexuality". lds.org. LDS Church. "Parents need to know that lack of proper affection in the home can result in unnatural behavior in their children such as homosexuality ...."
  69. ↑ Understanding and Changing Homosexual Orientation Problems. LDS Church. 1981. pp. 6–7. "If the father is rejecting or uninvolved, or if the mother becomes "smothering" in an attempt to fill the void left by a weak father, the child can become ... a prime candidate for homosexual (homoerotic) thoughts, feelings, and behaviors."
  70. ↑ Clarke, J. Richard. "Ministering to Needs through LDS Social Services". lds.org. LDS Church. "Homosexuality would not occur where there is a normal, loving father-and-son relationship."
  71. ↑ Understanding and Changing Homosexual Orientation Problems. LDS Church. 1981. pp. 6–7. "If the father is rejecting or uninvolved, or if the mother becomes "smothering" in an attempt to fill the void left by a weak father, the child can become ... a prime candidate for homosexual (homoerotic) thoughts, feelings, and behaviors."
  72. ↑ Brown Jr., Victor L.; Bergin, Allen E. (1973). Homosexuality: Welfare Services Packet 1. LDS Church. "Homosexual behavior begins in various ways. Some young children are molested by strangers, acquaintances, or even relatives. ...However, not all who are molested become homosexual."
  73. ↑ Byrd, A. Dean. "When a Loved One Struggles with Same-Sex Attraction". lds.org. LDS Church. Retrieved 16 November 2016. "Homosexuality results from an interaction of social, biological, and psychological factors. These factors may include ... sexual abuse ...."
  74. ↑ Packer, Boyd K. (1978). To The One. LDS Church. pp. 36–38. "Have you explored the possibility that the cause [of homosexual temptaion] ... will turn out to be a very typical form of selfishness—selfishness in a very subtle form? ... It is very possible to cure it by treating selfishness."
  75. ↑ Packer, Boyd K. (1978). To The One. LDS Church. pp. 34,39. "There is a reason why we in the Church do not talk more openly about [homosexual temptation]. ...[W]e can very foolishly cause things we are trying to prevent by talking too much about them."
  76. ↑ Brown, Victor. "The Meaning of Morality". lds.org. LDS Church. The Lord ... did not intend either of the sexes to adopt the other’s traits ... men should look and act like men and that women should look and act like women. When these differences are ignored ... [it] can lead to ... homosexuality.
  77. ↑ Bergin, Allen. "Questions and Answers". lds.org. LDS Church. Retrieved 25 May 2017. "For example, though a person may suffer from homosexual inclinations that are caused by some combination of biology and environment ...."
  78. ↑ "Interview With Elder Dallin H. Oaks and Elder Lance B. Wickman: "Same-Gender Attraction"". Mormon Newsroom. LDS Church. Retrieved 9 November 2016. "Whether nature or nurture—those are things the Church doesn’t have a position on."
  79. ↑ Oaks 1995 "We should refrain from using [gay and lesbian] as nouns to identify specific persons. Our religious doctrine dictates [using] ... these words to denote a condition."
  80. ↑ Understanding and Helping Those Who Have Homosexual Problems. LDS Church. 1992. p. 3. Retrieved 3 November 2016. "Be careful not to label the person as 'homosexual' or 'gay'. Such labels can undermine the person's believe that change is possible ...."
  81. ↑ Wong, Curtis M. (1 Mar 2016). "Mormon Leader: ‘There Are No Homosexual Members Of The Church’". The Huffington Post. Retrieved 29 November 2016. "There are no homosexual member of the church." - Apostle David Bednar
  82. ↑ "Frequently Asked Questions". Mormon and Gay. LDS Church. Retrieved 29 October 2016. "If you experience same-sex attraction, you may choose to use a sexual orientation label to describe yourself. ... If you decide to ... openly identify as gay, you should be supported."
  83. ↑ Kimball, Spencer W. (10 July 1964). A Counselling Problem in the Church. Provo, Utah: Brigham Young University. p. 13. Retrieved 17 November 2016. "We know such a disease [homosexuality] is curable."
  84. ↑ Kimball, Spencer W. (1969), The Miracle of Forgiveness, Bookcraft, ISBN 978-0-88494-192-7, [Homosexuality] is curable and forgivable. ... Certainly it can be overcome .... [T]o those who say that this practice ... is incurable, I respond: 'How can you say the door cannot be opened until your knuckles are bloody ...? It can be done.' Quoted on page 31 of "Conservative Christian Identity & Same-Sex Orientation: The Case of Gay Mormons."
  85. ↑ Understanding and Helping Those Who Have Homosexual Problems. LDS Church. 1992. pp. 3–4. Retrieved 3 November 2016. "[S]uch thoughts and feelings, regardless of their causes, can and should be overcome and sinful behavior should be eliminated. ... Change is possible."
  86. ↑ "Interview With Elder Dallin H. Oaks and Elder Lance B. Wickman: "Same-Gender Attraction"". Mormon Newsroom. LDS Church. Retrieved 9 November 2016. "It may be appropriate for that person to seek therapy. Certainly the Church doesn't council against [conversion therapy]."
  87. ↑ Woodruff, Daniel (15 March 2016). "New book details LDS teen's 'humiliating' gay conversion therapy in Utah". CBS Television Sinclair Broadcast Group. KUTV. Retrieved 3 December 2016. "The Church denounces any therapy that subjects an individual to abusive practices." -Church spokesperson, Eric Hawkins
  88. ↑ "Seeking Professional Help". mormonandgay.lds.org. LDS Church. Retrieved 25 May 2017. "[I]t is unethical to focus professional treatment on an assumption that a change in sexual orientation will or must occur."
  89. ↑ Kimball, Spencer W. (1969), The Miracle of Forgiveness, Bookcraft, ISBN 978-0-88494-192-7, Some have ... convinced themselves that they ... have no desire toward the opposite sex. ... [L]et this individual repent of his perversion, force himself to return to normal pursuits and interests ... with the opposite sex, and this normal pattern [heterosexual dating] can become natural again. Quoted on page 31 of "Conservative Christian Identity & Same-Sex Orientation: The Case of Gay Mormons."
  90. ↑ Hope for Transgressors. LDS Church. Retrieved 3 November 2016. The entrenched homosexual has ... moved all of his interests and affections to those of his own sex ... and herein is another step. When you feel he is ready he should be encouraged to date and gradually move his life toward the normal. ...[G]radually they can move their romantic interests where they belong. Marriage and normal life can follow.
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