Mormon interracial dating
The LDS church has been greatly affected by this issue, garnering much negative attention in the media due to its public fight against same-sex marriage and the perception that it treats LGBT people unfairly. Its positions and policies, particularly the November 2015 policy that labels members in same-sex marriages apostates and prohibits their children from receiving church ordinances, have caused some members to question the church’s stance and others to actually leave the church.The purpose of this article is to examine the LDS church’s position on homosexuality and same-sex marriage from a doctrinal, moral and empirical perspective. It is hoped that through such an examination the thoughtful reader may: (1) gain a better understanding of the church’s justifications for this position even as it faces mounting criticism and membership loss; (2) gain a more empathetic understanding of what it means to be LGBT in our church; and (3) sincerely and humbly consider our current state of knowledge about what we as a church believe to be God’s will for our LGBT brothers and sisters.Many of them married at the counsel of their church leaders, believing in good faith that if they married in the temple, kept their covenants and raised a family in the church, God would finally cure them.Other than the suicides, these are some of the most tragic stories I am aware of, as so many – if not most – of these marriages ended with both parties being spiritually and emotionally scarred.Perhaps no other social issue in recent times has experienced such rapid change in public opinion as that of homosexuality and same-sex marriage.
Elder Packer, who was one of the last public holdouts of this mindset among the brethren, famously expressed this sentiment in his October 2010 conference address, wherein he asked, “Why would our Heavenly Father do that to anyone? ” (Kimball, “There is a falsehood that some are born with an attraction to their own kind, with nothing they can do about it.
, on the history behind the priesthood and temple ban on people of African descent. This article, and the long-forgotten history it brought to light, had an incalculable effect on events leading to President Kimball’s 1978 revelation that overturned the ban.
While I feel inadequate comparing my effort to Lester Bush’s work, his article was a guiding light to me as I set out to write a “Lester Bush” article for LGBT members of the church.
It can be done.” This “curable-disease” mindset – based on obsolete psychological thought from the 1950s and 1960s – was embraced by Kimball and other church leaders because it aligned with their spiritual views of homosexuality. They believed that homosexuality was a psychological or spiritual malady that could be cured through intense repentance, self-mastery and even marriage to the opposite sex.
This belief informed the church’s ecclesiastical approach and training of leaders, as well as Mormon mental-health therapists, for years to come – and it was probably the most psychologically and spiritually damaging of all the church’s teachings on homosexuality.
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The Church accordingly affirms defining marriage as the legal and lawful union between a man and a a sin – even within lawful, monogamous marriage – it is helpful to first understand the origination of the church’s position and how it has changed over time.