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]

The LDS Church has campaigned against government recognition of same-sex marriage,[12] 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).[13] 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 discriminate in hiring or providing university accommodations, stating it remained "unequivocally committed to defending the bedrock foundation of marriage between a man and a woman."[14]

In November 2015, the church updated its policies regarding those in legal same-sex unions, stating that such couples are apostates from the church.[15] 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.[16]

History and background

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

The Book of Mormon and Doctrine and Covenants, two publications that the LDS Church considers to be scripture, are silent on subjects specific to homosexuality. Sexual immorality, coupled with forsaking one's ministry which led to the destruction of faith of others, 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."[17][18]

The LDS Church teaches that the Bible forbids homosexuality,[19][20] when it states, "Thou shalt not lie with mankind, as with womankind: it is abomination."[21] The Joseph Smith Translation of the Bible clarifies the KJV translation of Paul's condemnation of homosexual practices, as found in the Epistle to the Romans.[22]

D. Michael Quinn has suggested that early church leaders had a more tolerant view of homosexuality, but apostle Gordon B. Hinckley has stated that prophets have always considered any immoral sexual conduct, including homosexual behavior, as a "grievous sin."[23]

The first church leader to publicly use the term "homosexuality" was First Presidency member J. Reuben Clark in 1952. In an address to the General Relief Society Conference entitled, "Home, and the Building of Home Life," he said "the person who teaches or condones the crimes for which Sodom and Gomorrah were destroyed—we have coined a softer name for them than came from old; we now speak of homosexuality, which it is tragic to say, is found among both sexes."[24]

Early cases

Valeen Avery suggested that Joseph Smith's son, David Hyrum Smith (1844–1904), may have had homosexual tendencies.[25] During the early days of the church, when gay or lesbian intercourse was discovered, the accused was sometimes disfellowshipped or excommunicated, beginning with the first known case in 1841 involving alleged bisexuality by church leader John C. Bennett.[26]

As an illness

In 1959, in response to a rash of arrests of gay men in Utah and Idaho, church president David O. McKay assigned apostles Spencer W. Kimball and Mark E. Petersen to work on curing gays within the church.[27] 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".[28] In 1970, Kimball was involved in creating an LDS publication for church leaders to "assist them to effect a cure and ... become normal again".[29] 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 their gay lifestyle with positive action and straight dating.[30] The pamphlet emphasized that "[h]omosexuality CAN be cured".[31][32]

As a tendency

In 1992, when the World Health Organization removed homosexuality from the list of mental illnesses classified by the International Classification of Diseases,[33] the church produced a booklet for leaders entitled Understanding and Helping Those With Homosexual Problems,[34] 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". The church frequently references contemporary scientific research, but explains 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.[35] 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]".[47][48] 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."[49]

Proposed historical tolerance

D. Michael Quinn has suggested that early church leaders had a more tolerant view of homosexuality. He argues that during the 19th century, the church (like American society as a whole) was relatively tolerant of same-sex intimate relationships, although many such relationships had no sexual component, and among those that did the evidence is usually circumstantial.[26]

Quinn also states that some active and prominent members of the church in Utah were not disciplined after publicizing that they were living in intimate relationships with their same-sex domestic partners, although there is no clear evidence these relationships involved sex.[26] 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.[50] Some of these relationships were described under a pseudonym in The Children's Friend.[51] 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.[26]

Two LDS writers have called Quinn's interpretations a distortion of LDS history. They deny that previous leaders of the church tolerated or accepted of homosexuality and state that the position of the current leadership "is entirely consistent with the teachings of past leaders and with the scriptures."[52] They disagree with Quinn's theory that Stephens was involved in intimate relationships with other men or that the article in The Children's Friend was about these relationships, stating that Stephens was "known only as a strictly moral Christian gentleman."[52] They also note that Anderson originally came to Felt's house at the request of her husband to be with his wife during her illness, and they argue that there was not any sexual component to their relationship.[52]

Current theology and policy

In 1999, Gordon B. Hinckley, president of the church, officially welcomed gay people in the church,[53] 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".[54] The church teaches that homosexual problems can be overcome "through faith in God, sincere repentance, and persistent effort."[34] "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.[55] 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),[56] deliberate abandonment of family responsibilities, robbery, burglary, theft, embezzlement, sale of illegal drugs, fraud, perjury, and false swearing".[55]

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.[16][57] 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.[58][59]

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][60][61] Not all leaders adhere to this approach. For example, Hinckley once stated in a public interview that "we have gays in the church".[54] 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.[61] Church leaders and organizations have made reference to homosexuality as a sexual orientation[2][62] but have not directly addressed bisexuality. 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."[34] 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.[63] "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.[12][64]

Homosexual inclinations

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

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.[65][66] 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.[12][23] 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.[61]

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.[61] 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.[67]

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.[65] Members are taught to "let virtue garnish [their] thoughts unceasingly."[68] 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.[69]

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,[61] and homosexual feelings can be powerful and difficult to control[3] but "regardless of the causes, these problems can be controlled and eventually overcome."[34] Even though there is no church discipline for homosexual thoughts or feelings,[61] the church teaches they should learn to accept responsibility for homosexual feelings[34] 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."[60]

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.[34][70][71] "Unhealthy" relationships, such as those with people that encourage homosexual behavior, should be cut off, and the very appearance of evil should be avoided.[34][60] Bishops of the church are counseled to be careful to avoid creating circumstances in which those with homosexual problems are exposed to temptations.[34]

Homosexual behavior

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.[34]

The church has also taught that homosexual behavior distorts loving relationships,[65] undermines the divinely created institution of the family[12] and can become an addiction.[60] 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.[72]

The church teaches that homosexual behavior has always been a grievous sin.[23] 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.[71]

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."[23] Church leaders have spoken out against "gay-bashing" and other physical or verbal attacks on those involved in homosexual behavior.[61][73][74][75][76]

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.[60] Kimball emphasized that the behavior is changeable,[60] and if not repented of, may result in church discipline including excommunication under the direction of the bishop.[34] 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.[60]

Treatment and views of lesbian, gay, and bisexual persons

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.[77]

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."[78]

Criticisms and Responses

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%.[79]

In 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.[80][81][82]

Boyd K. Packer delivered his "Cleansing the Inner Vessel" October 2010 conference address in which he characterized same-sex physical attractions as "impure and unnatural" tendencies that can be "overcome". This sparked a protest of thousands of individuals on October 7 which surrounded Temple Square.[83][84]

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.[85][86] In response 1,500 members gathered across from the church's offices to submit their resignation letters,[87][88] though the vast majority of active members supported the policy on same-sex parents and their children.[89]

Boyd K. Packer

Quinn has pointed to apostle Packer's "To Young Men Only" as evidence of problematic attitudes in the LDS Church towards homosexuals. In the sermon, Packer encourages teenage boys to avoid immoral activities, which he says includes viewing pornography, masturbating, participating in homosexual behavior, and participating in sexual relations outside of marriage.[71] Packer encourages young Latter-day Saints to "vigorously resist" any males "who entice young men to join them in these immoral acts." Packer cites the example of a male missionary he had known who punched his missionary companion for making romantic advances. Packer says he told the missionary, "Well, thanks. Somebody had to do it, and it wouldn't be well for a General Authority to solve the problem that way."[71] After telling the story, Packer comments, "I am not recommending that course to you, but I am not omitting it. You must protect yourself."[71] Packer has offered a similar warning against heterosexual advances, but without the threat of violence in return: "Never let anyone handle you or touch those very personal parts of your body which are an essential link in the ongoing of creation".[90]

Quinn has argued that the obliqueness of these vague comments constitute an endorsement of gay bashing by Packer, and that the church itself endorsed such behavior by continuing to publish Packer's speech in pamphlet form.[91] However, 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."[61] In 2016, the church ceased publication of the pamphlet and it was removed from the church's website.[92]

Mixed-orientation marriage

Further information: 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."[23]

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.[34] Church leaders are warned that encouraging members to cultivate heterosexual feelings generally leads to frustration and discouragement.[34] They speak against those who enter into marriages under false pretense.[2]

The church maintains that it is possible to overcome same-sex relationships.[60] It notes that some have reported that heterosexual feelings can emerge once freed from homosexual problems.[34] 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.[93]

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.[61] 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;[94][95] this promise has been reiterated with respect to those with homosexual attractions.[61] 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 reserves the right to become involved in political matters if it perceives that there is a moral issue at stake. 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 a very careful evaluation is made to determine what is appropriate and what is not.[96] 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.[97] 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.[98] 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.[99] Following two months of negotiations between top Utah gay rights leaders and mid-level church leaders,[100] 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.[101][102] Apostle Jeffrey R. Holland argued that it could be a model for the rest of the state.[103] After the passage of Employment Non-Discrimination Act (ENDA) in the U.S. Senate, the LDS Church has not taken a position on the act.[104]

Although the church has previously stated that it will end its nine-decade-long affiliation with the Boy Scouts of America if homosexual conduct is permitted,[105] it now supports the BSA's 2013 policy change that permits membership to youth regardless of sexual orientation.[106] The LDS Church is the largest sponsor of Boy Scout troops in the United States.[107]

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 the church's opposition to same-sex marriage, and urging its members to support efforts to outlaw gay and lesbian marriages. With the assistance of the LDS Church and several other religious organizations, the Hawaii legislature enacted a bill in 1994 outlawing same-sex marriages.

In response to the defeat of the church on Hawaii's same-sex marriage passage, the LDS Church released "The Family: A Proclamation to the World" in a 1995 statement by church president and prophet Gordon B. Hinckley, which reaffirmed the LDS Church's doctrinal stance that marriage is between a man and a woman.[108] This stance has been called into question by LGBT activists due to the LDS Church's history of polygamy.

In 2004, the church officially endorsed an amendment to the United States Constitution banning marriage except between a man and a woman. The church also officially 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."[12] Although the statement was directed specifically to gay marriage, the statement could also be read to encompass political opposition by the church to recognizing civil unions, common-law marriages, plural marriages, or other family arrangements. Support of an amendment in California has caused Mark Leno to question whether the church's tax-exempt status should be revoked.[109]

On August 13, 2008, the church released an article further elaborating why it teaches that gay marriage will be detrimental to society; the letter also encouraged church members living in California to use resources necessary in support of Proposition 8,[98] which proposed defining marriage as only a union between one man and one woman. The church asked its membership to donate time and money towards the initiative. Church members accounted for 80 to 90 percent of the volunteers who campaigned door-to-door and as much as half of the nearly $40 million raised.[110] The church's political involvement and stance on homosexuality was denounced by the 2010 documentary film 8: The Mormon Proposition. The church was criticized for its involvement by non-members and by some of its members, and in 2010, general authority Marlin K. Jensen personally apologized to church members in California for the church's role.[111]

On December 20, 2013, 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.[112] In response, the church released instructions to leaders regarding same-sex marriage in Utah.[113] It stated that, while the church disagrees with the court ruling, those who obtain same-sex marriage should not be treated disrespectfully.[113] However, church officers are prohibited from employing their ecclesiastical authority to perform marriages, and meetinghouses or other properties are not allowed to be used for ceremonies, receptions or other activities associated with same-sex marriages.[113]

In November 2015, the church clarified that its members who are in a same-sex marriage are in apostasy and may be subject to church discipline.[57] Children of parents who are in same-sex relationships must wait until they are 18 years old and disavow homosexual relationships before they can be baptized.[114]

Brigham Young University

Brigham Young University prohibits all extramarital sexuality including homosexual activity

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.[115][116][117][118]

Before 1959 there was little explicit mention of homosexuality by BYU administration,[119] but by 1962 a ban on homosexual students was enacted. On 12 September 1962, apostles Spencer W. Kimball and Mark E. Peterson and BYU President Ernest L. Wilkinson agreed on a university policy that "no one will be admitted as a student ... whom we have convincing evidence is a homosexual". They agreed to share information about individuals cases of homosexual members between general church administration and BYU administration.[120] This policy was reiterated in Wilkinson's address to BYU in September 1965 when he stated "we [do not] intend to admit to this campus any homosexuals. ... [I]f any of you have this tendency, ... may I suggest you leave the University immediately .... We do not want others on this campus to be contaminated by your presence."[121][122] The next month General authorities again stated that the "University does not permit any known homosexual to enter or remain at BYU", though they decided "for the purposes of admission or retention at BYU" that masturbation (or "self abuse") was "not considered homosexuality".[123] This decision forbidding the enrollment of homosexuals at BYU was again repeated in meetings on 27 January 1966 and 25 January 1968 and was codified in the 1967 version of the Honor code. The approved version read "homosexuality will not be tolerated", while the proposed sentence banning "masturbation" was removed in committee.[124]

The complete ban on any students with a homosexual orientation was softened a decade later by Wilkinson's successor, Dallin H. Oaks, in a 19 April 1973 Board of Trustees meeting. There it was decided BYU would allow students who had "repented of" homosexual acts and "forsaken" them for a "lengthy period of time." Additionally, students "guilty of irregular sexual behavior" (not including fornication or adultery equivalents) who were "repentant" and "showed evidence" that the act(s) would "not be repeated" would be admitted while "overt and active homosexuals" would still be barred from remaining and enrollment.[125][126]

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.[127] 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".[128]

The Honor Code was reworded in Fall 2007 after several students argued that the previous wording was confusing and unclear, restricting sexual identity instead of sexual behavior.[129] Advocacy of homosexuality and the promotion of homosexual relations as being morally acceptable was explicitly mentioned as being "against the honor code" until a change of the Code in early 2011.[130] It is now explicit that sexual orientation is not an honor code issue.[62]

In 2010, a group called "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.[131] 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.[132]

Aversion therapy at BYU

Shortly after the 21 May 1959 meeting of BYU president Ernest L. Wilkinson and apostles on the executive committee of the Church Board of Education discussing the "growing problem in our society of homosexuality" BYU began administering "aversion therapy" to "cure," "repair," or "reorient" homosexual tendencies among Mormon males. BYU mental health counselors, LDS bishops, stake presidents, mission presidents, general authorities, the BYU Standards Office (equivalent to today's Honor Code Office) all referred young men to the BYU program.[133] Because of religious considerations, On 22 September 1969 BYU administration decided to reduce the amount of the on-campus "electrical aversive therapy" used to treat (among other things) "sexual deviancy".[134][135] Gerald J. Dye who was over the University Standards Office from 1971 to 1980[136] (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".[137]

In an independent BYU newspaper article two men describe their experience with the BYU Aversion therapy program during the early 1970s.[138] After confessing to homosexual tendencies they were referred to the BYU Counseling Center where the electroshock aversion therapy took place using pornographic pictures of males and females. Jon, one of the individuals implied that the treatment was completely ineffective.[139]

In 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.[140] The thesis documents the use of "Electrical Aversion Therapy" on 14 homosexual men using a "phallometric" apparatus, "barely tolerable" shocks, and "nude male visual-cue stimuli".[141][142] Although it is unknown whether top LDS Church leaders were all aware of the electroshock aversion therapy program,[143] it is known that Apostles Spencer W. Kimball and Mark E Peterson were[144] and leaders involved in LDS Social Services thought the therapy was effective.[145][146] At the time, homosexuality was considered by the medical community as a psychiatric condition,[147] and aversion therapy was one of the more common methods used to try to cure it.[148] In 1966, Martin Seligman had conducted a study at the University of Pennsylvania that demonstrated positive results, which led to "a great burst of enthusiasm about changing homosexuality [that] swept over the therapeutic community."[149] After flaws were demonstrated in Seligman's experiments, aversion therapy fell out of popularity, and in 1994 the American Medical Association issued a report that stated "aversion therapy is no longer recommended for gay men and lesbians."[150]

Participant in the 1975-76 BYU study, Don Harryman, wrote that he experienced "burns on [his] arms and ... emotional trauma".[151] Another participant John Clarence Cameron, who wrote a play called "14" about his experiences, said "it didn’t change anything except increase my self-loathing. I didn’t know the ramifications of the experiment until years later".[152] Cameron continued stating that he "would like everyone to tell the truth, admit the mistakes that took place, and stop trying to act like it didn't happen"[153] Another one of the test subjects describes his experiences stating "No one wanted to change more than I did. I did everything within my power to change, and it didn't alter my homosexuality one whit. All I had learned to do was suppress much of my personality ... I was shutting down, turning off.... I was making my life miserable by a pervasive denial of who I am."[154]

Additionally, 'Rocky' Connell O'Donovan describe the attempts by the University to 'cure' his homosexuality' through vomit-inducing aversion therapy as well as elecytroshock aversion therapy. Raymond King also describes having undergone electroshock aversion therapy at BYU in the 1996 short documentary Legacies.[155] The documentary 8: The Mormon Proposition also contains an interview wherein Bruce Barton states that BYU coerced him into vomit aversion therapy, as well as electroshock therapy, which later precipitated in his suicide attempt.[156]

In 2011 BYU admitted to the past use of electroshock therapy but denies that it had ever used vomit-inducing therapy "in the BYU Counseling Center"[141] (which has been in the Wilkinson Student Center since 1964). However, the students that underwent the treatment have stated that the vomit therapy took place in the basement of the Psychology department's Joseph F. Smith Family Living Center (built in 1957, demolished in 2002).[155][157] One BYU psychologist Dr. Steven Lars Nielsen is quoted in a "question and answer" article on the BYU website as stating that aversion therapy may have taken place at BYU while he was an undergraduate student in the late 70's, but it "would have been a rare thing".[158][159]

Conversion therapy

In 2016, the church's official website states, "While shifts in sexuality can and do occur for some people, it is unethical to focus professional treatment on an assumption that a change in sexual orientation will or must occur."[160]

When asked the church's position on conversion therapy in 2006, Wickman responded: "It may be appropriate for that person to seek therapy. Certainly the Church doesn't council against that kind of therapy." Oaks continued, "[t]he Church rarely takes a position on which treatment techniques are appropriate." They emphasize that from the church's standpoint, the clinical side is not the most important thing, but the recognition that the individual has their own agency to control what their own actions. Wickman and Oaks cautioned against potentially abusive practices, such as aversion therapy.[2]

Since 1998, the church has discouraged member participation in 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."[161] It has stated that "although participants may experience temporary emotional relief or exhilaration, old problems often return, leading to added disappointment and despair."[161]

Several church members have been involved in the therapy to change homosexual inclinations. A. 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.[162]

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 believe they had a spiritual transformation and that their orientation was changed. They were no longer troubled by emotional attraction to men, sexual attraction to men, feeling bad about same-sex desires, social isolation, or compulsive sexual thoughts and behaviors. Robinson found that their change came from a new understanding that prior same-sex attractions did not require them to "be" gay.[163]

Homosexual Mormon suicides

LGBT individuals especially youth are at a higher risk of depression and suicide[164][165] and there have been many reportings of LDS homosexual individuals completing suicide throughout the church's history. Many LGBTQ Mormon suicides go unreported because of cultural stigma or the victim being very closeted, and there are many reports of suicide ideation,[166][167] like dancing star Benji Schwimmer[168] and attempts[169][170] by homosexual Mormons. For example Alex Cooper, a lesbian Mormon teen who beginning in 2010 was subjected to physically abusive conversion therapy techniques in an attempt to change her sexual orientation, reported attempting suicide.[171][172][173] As of 2016 in Utah (which is predominantly populated by Mormon adherents)[174] suicide is the number one killer of Utah youth ages 11 to 17.[175] 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.[176][177][178][179][180][181] In January 2016 the LDS church released a statement mourning the over 30 reported suicides of LGBT Mormons[182] since 5 November 2015 and stating that leaders and members are taught to "reach out in an active, caring way to all, especially to youth who feel estranged or isolated".[183] The Affirmation website noted over 30 LGBT Mormon victims of suicide between 1971 and 2008[184] including five gay male BYU students who all completed suicide in 1965.[185][186] Recent suicides which received press were those of Henry Stuart Mathis, Chris Wayne Beers,[187][188][189] and Harry Fisher. Many other individuals' suicides were less reported.[168][190][191][192]

On 25 February 2000 32-year-old Stuart Mathis, a gay Mormon active in the church, completed suicide on the steps of a California church stake center building.[193][194] His death came during the height of the LDS church's fight to ban same-sex marriage in California with Prop 22 also known as Knight's Initiative.[195][196] Shortly before his death he wrote a 12-page letter to his cousin in which he states that when he heard the church was asking members to donate time and money in support of Prop 22 he "cried for hours in [his] room" and he felt that the church's positions created an environment "hostile for young gay Mormons". The letter also stated "straight members have absolutely no idea what it is like to grow up gay in this church.... It is a life of constant torment, self-hatred and internalized homophobia."[197] The same month he also wrote a letter to the editor published in the BYU newspaper[198] pleading for the acceptance of homosexual individuals in response to a letter published five days before[199] comparing homosexuality to pedophilia, bestiality and Satanism.[200] Right before his death he wrote a note stating, "The church has no idea that ... there are surely boys and girls on their callused hands and knees imploring God to free them of their pain. They hate themselves ... God never intended me to be straight. Hopefully, my death might be a catalyst for some good."[201][202] Two weeks after Stuart's death on March 9, D.J. Thompson a 33-year-old gay Mormon man in Florida completed suicide after writing a note referencing Stuart's death and stating that Proposition 22 was the "last straw in my lifelong battle to see peace in the world".[203][204] Three weeks after Stuart's death, another gay Mormon active in the church in California was a victim of suicide. Clay Whitmer, who had become close friends with Stuart while the two were serving an LDS mission in Italy had attempted six times over a few years before but completed suicide on the seventh time.[195][197][205][206]

Harry Fisher was a 28-year-old BYU history student and had come out on Facebook about two months before his death on 12 February 2016. He reported hearing anti-gay rhetoric from individuals around him and having to leave church to cry in his car.[207] Just days before on February 9 when apostle Dallin H. Oaks was asked about church leaders and members' responsibility for the treatment of LGBT individuals that may have precipitated in suicides he stated "that's a question that will be answered on judgment day" and that "nobody is sadder about a case like that than I am".[208] In September 2016 the church published its official Preventing Suicide website.[209]

Timeline of publications and speeches

1800s to the 1950s

1960s

1970s

1980s

1990s

2000s

2010 to present

Homosexual Mormons

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.[375] 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.[376] Gary Watts, former president of Family Fellowship, estimates that only 10 percent of homosexual Mormons remain in the church.[377] Others dispute that estimate, saying numbers in support groups for active Latter-day Saints and for self-identified gay Mormons are comparable. Many of these individuals have come forward through different support groups or websites stating their homosexual attractions and concurrent church membership. A number of personal accounts were published in A Place in the Kingdom: Spiritual Insights from Latter-day Saints about Same-Sex Attraction.[378] Other personal experiences are documented on the LDS SSA Resources and People Can Change websites. Others have shared their stories through the Ensign,[379] through the Evergreen International website[380] and blogs.[381] There is a variety of terminology used, including "Moho", to refer to a Mormon homosexual.[382] The following are some of the more prominent individuals within the gay and "ex-gay" Mormon community:

Practicing Mormons

Former Mormons

Support organizations

The church neither encourages nor discourages support groups for those with same gender attractions. However, it does discourage members from participating in groups that foster homosexual conduct.[2] Even though no support organization is officially sponsored by the church, several organizations have begun who have adopted theories and philosophies they believe are in line with church policy. Several church members have also joined ex-gay organizations. Some church members who identify as LGBT have also joined other support groups that seek changes in church doctrine, and greater church tolerance and awareness regarding LGBT issues. Several support groups are listed below:

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 5 LDS Church 2004
  13. ↑ McKinley, Jesse; Johnson, Kirk (November 14, 2008), "Mormons Tipped Scale in Ban on Gay Marriage", The New York Times, retrieved August 26, 2011
  14. ↑ Taylor, Scott (November 10, 2009). "Mormon Church backs protection of gay rights in Salt Lake City". Deseret News.
  15. ↑ "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
  16. 1 2 "Mormons Reinforce Stand on Same-Sex Marriage". New York Times. November 6, 2015.
  17. ↑ Alma 39:5
  18. ↑ 2 Nephi 13:9
  19. ↑ "Homosexuality", Study Helps: Guide to the Scriptures, LDS Church, retrieved July 2, 2014
  20. ↑ "Gospel Topics: Same-Sex Attraction", lds.org, LDS Church, retrieved July 2, 2014
  21. ↑ 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."
  22. ↑ 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
  23. 1 2 3 4 5 Hinckley, Gordon B. (May 1987), "Reverence and Morality", Ensign: 45
  24. ↑ Clark, J. Reuben (December 1952), "Home and the Building of Home Life", Relief Society Magazine, 39: 793–794; (General) Conference Reports: 79, October 1954
  25. ↑ Avery, Valeen Tippetts (1998), "Chapter 12: David and Charley", From Mission to Madness: Last Son of the Mormon Prophet, University of Illinois Press, pp. 232–243, ISBN 0-252-02399-4
  26. 1 2 3 4 Quinn 1996
  27. ↑ 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, Utah: Bookcraft, p. 381, ISBN 978-0-88494-330-3, OCLC 3631389
  28. 1 2 Kimball, Spencer W (January 5, 1965), "Love vs. Lust", BYU Speeches of the Year. Transcript reprint with permission by the Mental Health Resource Foundation at mentalhealthlibrary.info
  29. 1 2 Kimball & Petersen 1970
  30. ↑ Kimball & Petersen 1970, pp. 2–6
  31. ↑ Kimball & Petersen 1970, p. 7
  32. ↑ Kimball 1971, p. 32
  33. ↑ Haldeman, Douglas C. (April 1994), "The practice and ethics of sexual orientation conversion therapy", Journal of Consulting and Clinical Psychology, 62 (2): 221–227, doi:10.1037/0022-006X.62.2.221
  34. 1 2 3 4 5 6 7 8 9 10 11 12 13 LDS Church 1992
  35. ↑ Waterman, Bryan; Kagel, Brian (1998). The Lord’s University: Freedom and Authority at BYU. Signature books. p. 341. ISBN 1-56085-117-1. Retrieved 21 November 2016.
  36. 1 2 3 Brown Jr., Victor L.; Bergin, Allen E. (1973). Homosexuality: Welfare Services Packet 1. LDS Church.
  37. 1 2 Packer, Boyd K. (1978). To The One. LDS Church.
  38. 1 2 Rector Jr., Hartman. "Turning the Hearts". Youtube.com. LDS Church. Retrieved 17 November 2016.
  39. 1 2 Associated Press (6 April 1981). "Mormon Elder Condemns Homosexuals". The Atlanta Constitution: 3B.
  40. 1 2 Geisner, Joseph (December 2011). "Very Careless In His Utterances: Editing, Correcting, and Censoring Conference Addresses". Sunstone Magazine (165): 14–24. Retrieved 17 November 2016.
  41. 1 2 Understanding and Changing Homosexual Orientation Problems. LDS Church. 1981.
  42. 1 2 Benson, Ezra Taft. "Church Government through Councils". lds.org. LDS Church. Retrieved 9 November 2016.
  43. 1 2 Packer, Boyd K. "All-Church Coordinating Council Meeting". BYUI.edu. Brigham Young University - Idaho. Retrieved 9 November 2016.
  44. 1 2 Understanding and Helping Individuals with Homosexual Problems. LDS Social Services. 1995.
  45. 1 2 "The Mormons: Jeffrey Holland Interview". pbs.org. PBS. Retrieved 14 November 2016.
  46. 1 2 3 "Interview With Elder Dallin H. Oaks and Elder Lance B. Wickman: "Same-Gender Attraction"". Mormon Newsroom. LDS Church. Retrieved 9 November 2016.
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  50. ↑ Quinn 1995
  51. ↑ Anonymous (October 1919), May Anderson; Primary Association, eds., "Evan Bach: A True Story for Little Folk, by a Pioneer", The Children's Friend, The Deseret News, 18, p. 386
  52. 1 2 3 James & Mitton 1998
  53. ↑ Hinckley, Gordon B. (November 1999), "Why We Do Some of the Things We Do", Ensign, Our hearts reach out to those who refer to themselves as gays and lesbians. We love and honor them as sons and daughters of God. They are welcome in the Church.
  54. 1 2 Lattin, Don (April 13, 1997), "Musings of the Main Mormon: Gordon B. Hinckley, "president, prophet, seer and revelator: of the Church of Jesus Christ of Latter-day Saints, sits at the top of one of the world's fastest-growing religions", San Francisco Chronicle, archived from the original on May 17, 2012
  55. 1 2 LDS Church 1998, p. 95
  56. ↑ The phrase in parentheses was added in November 2015: Daniel Woodruff, "LDS church to exclude children of same-sex couples from membership", kutv.com, 6 November 2015.
  57. 1 2 Cimaron Neugebauer, "LDS Church adds same-sex marriage to definition of apostasy", kutv.com, November 6, 2015.
  58. ↑ Walch, Tad (November 6, 2015). "Elder Christofferson explains updated LDS Church policies on same-sex marriage and children". Deseret News. Retrieved April 8, 2016.
  59. ↑ Tad Walch (November 13, 2015). "LDS Church provides additional information on handbook policies about same-sex couples and their children". Deseret News. Retrieved April 13, 2016.
  60. 1 2 3 4 5 6 7 8 9 10 11 Packer 1978
  61. 1 2 3 4 5 6 7 8 9 10 11 Oaks 1995
  62. 1 2 Church Educational System (2011), Church Educational System Honor Code, Provo, Utah: Brigham Young University
  63. ↑ Nelson, Russell M.; Wickman, Lance B. (May 16, 2007). "In Focus: Mormonism in Modern America". Pew Forum on Religion & Public Life (Interview: Transcript). Interview with Robert Ruby. Every person on this planet has personal challenges. Some have challenges with same-sex attraction, some have problems with opposite-gender attraction that have to be controlled.
  64. ↑ Jarvik, Elaine (May 27, 2006), "LDS to push marriage amendment", Deseret Morning News
  65. 1 2 3 "Gospel Topics: Chastity", lds.org, LDS Church, retrieved July 2, 2014
  66. ↑ LDS Church 2007b
  67. ↑ LDS Church 1995
  68. ↑ Doctrine and Covenants 121:45
  69. ↑ Scott, Richard G. (November 2006), "The Atonement Can Secure Your Peace and Happiness", Ensign
  70. 1 2 Kimball, Spencer W. (1969), The Miracle of Forgiveness, Bookcraft, ISBN 978-0-88494-192-7
  71. 1 2 3 4 5 6 Packer, Boyd K. (1976), To Young Men Only (PDF), LDS Church
  72. ↑ Fletcher, Peggy. "Utah Local News - Salt Lake City News, Sports, Archive - The Salt Lake Tribune". Sltrib.com. Retrieved November 7, 2015.
  73. ↑ "Church Responds to HRC Petition: Statement on Same-Sex Attraction". LDS Church. October 12, 2010. Retrieved January 23, 2015. The Church’s doctrinal position is clear: Sexual activity should only occur between a man and a woman who are married. However, that should never be used as justification for unkindness. Jesus Christ, whom we follow, was clear in His condemnation of sexual immorality, but never cruel. His interest was always to lift the individual, never to tear down
  74. ↑ Oaks, Dallin H.; D. Todd, D. Todd Christofferson. "Love One Another: A Discussion on Same-Sex Attraction". mormonsandgays.org. LDS Church. Retrieved January 23, 2015. Senior Church leaders in this website represent the official position of the Church. Additional videos feature real people sharing real experiences from their own perspectives" and "We can all come together to foster a climate of goodwill and a determination to understand the workings of God in each individual life."
  75. ↑ "First Presidency Statement on Same-Gender Marriage". LDS Church. October 20, 2004. Retrieved January 23, 2015.
  76. ↑ "The Divine Institution of Marriage". LDS Church. Retrieved January 23, 2015.
  77. ↑ Packer, Boyd K. (November 2000), "Ye Are the Temple of God", Ensign, LDS Church
  78. ↑ LDS Church 2007a
  79. ↑ "A Survey of LGBT Americans". Pew Social Trends. Pew Research Center. Retrieved 19 November 2016.
  80. ↑ Judge Rules Georgia Tech Gay Rights Manual Biased, WCTV, Associated Press, May 1, 2008
  81. ↑ Court: Georgia Tech "Safe Space" program not safe from Constitution, Alliance Defense Fund, May 1, 2008
  82. ↑ "Judge Rules Bias in University's Manual on Gay Tolerance", Liability Alerts, United Educators
  83. 1 2 Winters, Rosemary (19 October 2010). "Mormon apostle's words about gays spark protest". The Salt Lake Tribune. Retrieved 16 November 2016.
  84. 1 2 Taylor, Scott. "2,000-3,000 protest for gay rights outside Mormon church offices in Salt Lake City". Deseret News. Retrieved 16 November 2016.
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  86. 1 2 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.
  87. 1 2 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.
  88. 1 2 Healy, Jack (15 November 2016). "Mormon Resignations Put Support for Gays Over Fealty to Faith". The New York Times. Retrieved 19 November 2016.
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  96. ↑ Berkes, Howard (January 9, 2009), "New Mormon Temple: Sacred Or Secret?", All Things Considered, NPR
  97. ↑ Bauman, Joe (January 19, 2004), Debate shifts to LDS over crime bill, Deseret News
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