Since the adoption by the Standing High Council of the memorandum entitled,
"Homosexuality and Other Sexual Perversions," (October 18, 1961),
there has been a profusion of social, psychological, and medical studies
pertaining to the issue of homosexuality, and with it has come debate,
reflection, and confrontation, both within and outside the church. Other
denominational bodies, through special task forces and in their legislative
assemblies, have in recent years attempted to address this pressing problem
which exists among many of their members, families, and friends. The church
feels under obligation today to restate its position on homosexuality for the
guidance of administrative officials, and out of a genuine concern that a
responsible, reconciling ministry be developed in relation to this difficult
problem.
In June 1978, the First Presidency appointed a Human Sexuality Committee
composed of representatives of professional disciplines and World Church
divisions and quorums. This committee was charged with the task of exploring
the area of human sexuality and recommending to the First Presidency ways in
which the church can be ministerially responsible and responsive in this
aspect of human life. Two years later the Human Sexuality Committee forwarded
its final comprehensive report to the First Presidency. It contained formal
papers which explored a wide range of issues and problems in the vital area of
human sexuality, and concluded with affirmations and recommendations which it
hoped would aid the church in developing an ethical and theological framework
to strengthen the teaching of the church in matters of sexual behavior.1
Subsequently, the church convened a task force to continue the process of
developing and sharing insights in this area.
One of the aspects of human sexuality which the task force studied with a
view to making recommendations to the church was the subject of homosexuality.
The concern of the church is to provide ministries and develop the kinds of
values that will lead to better understanding concerning homosexuality and
encourage a regard for justice and a respect for dignity which both the church
and society owe to all human beings.
While we seek always to keep faith with the moral perceptions of the
restored gospel, we recognize that theology is dynamic and needs to be
interpreted in light of changing cultures and times. Nevertheless, a position
statement on this issue will likely produce tension and controversy on several
bases--strongly held traditional attitudes, varying interpretations of
scripture, insufficiency of our present knowledge, and the present
inadequacies of the church's ministries in helping members understand the
meaning of sexuality in human relationships. These, among others, are reasons
why judgments about homosexuality are, of necessity, open to further review.
We call attention to the statement on homosexuality as printed in the Leader's
Handbook, copyright 1980, 1981. "The church leadership continues to
explore ways and means of ministering to homosexuals. The emphasis should be
placed upon Christian values in all sexual behavior. An attitude of love and
understanding should affirm the worth of every person."
The purpose of the present document is to update our understanding of
current scientific data, address ethical implications, and make
recommendations which will be helpful in assisting church administrators in
dealing with the condition and activity of homosexuality.
CURRENT SCIENTIFIC DATA
Although there are many theories, there is still little agreement as to the
roles which genetic, glandular, cultural, or psychological factors play in the
cause or origin of sexual orientation. In regard to homosexual orientation,
all available evidence points to this being an extremely complicated
phenomenon for which there seem to be multiple causative factors. Among these
may be an inherited predisposition, or an inappropriate identification with
the parent of the opposite sex. Cultural overemphasis on the stereotypes of
"masculinity" and "femininity" producing feelings of
inadequacy in those not able to fulfill these expectations, and a rigid
dichotomy of male and female social roles with no allowance for any variation
in personality development also are cited as possible contributing factors.2
SCRIPTURAL AND ETHICAL CONSIDERATIONS
While the sacred writings of the scriptures provide us with insights into
the pattern of God's redemptive and reconciling activity in all ages, they
rarely provide final or complete answers. Effective preaching and teaching
must always include interpretation relative to changing times and cultures.
While the basic witness of scripture holds true for all time, virtually all
aspects of humankind's relationship with God, including sexuality, are related
to the cultural norms and traditions of the times. For example, it is not
possible to interpret correctly the Leviticus Holiness Code without taking
into account its historically conditioned context; many scholars suggest that
the specific sexual prohibitions are related more to idolatry and other
practices of the pagan populations around the Hebrews, rather than to
intrinsic deviations.
Any adequate Christian position on homosexuality must regard the authority
of scripture. The biblical passages primarily cited in relation to this issue
are Genesis 19, Leviticus 18:22, and 20:13, Romans 1:18-32, I Corinthians 6:9,
and I Timothy 1:10. All of these indicate that heterosexual relationships are
part of God's plan for humankind. Nowhere do any scriptures offer support for
or condone homosexual relationships. Our understanding of scriptures affirms
that heterosexual marriage is God's will for men and for women. The teachings
of Jesus also are clear with respect to marriage--he affirmed heterosexual
marriage to be God's original and enduring will for men and women. Specific
references to homosexuality are lacking in either the Book of Mormon or the
Doctrine and Covenants.
The principles of the gospel apply equally to heterosexuals and
homosexuals. Repentance implies the act of being personally responsible for
choices; Christian freedom never allows one to live as he or she selfishly
pleases. The love of God and the evidence of Christ's earthly ministry always
make a distinction between the sin and the sinner. The power of the Holy
Spirit constantly seeks to free each individual from acts of disobedience and
alienation.
In summary, the issue of homosexuality is demanding increased attention in
Western society today. Though the church is faced with changing attitudes
about the existence and expression of homosexuality, it continues to hold to
the norm of heterosexuality and exclusively sanctions heterosexual marriage.
In doing so, the church recognizes that homosexual Christians and heterosexual
Christians are all brothers and sisters and share in common the love and grace
of God.
In addition, the church is aware that anti-homosexual bias has long existed
in Western cultures in general, and that homosexuals have been and still are
denied social justice.
In light of the preceding, the following guidelines should be noted by
administrative officials in carrying out the teachings of the church and
performing ministry involving cases of homosexuality.
- The church recognizes that there is a difference between homosexual
orientation and homosexual activity (defined as sexual acts between
persons of the same sex). The former is accepted as a condition over which
a person may have little or no control; the latter is considered immoral
and cannot be condoned by the church.
- The church affirms that Christian marriage is a sacred covenant
relationship, ordained of God between a man and a woman. The sacrament of
marriage has a long theological and ecclesiastical history, and the
symbolism is exclusively heterosexual. Homosexual unions are not and
should not be considered marriages in the sacramental sense.
- The church affirms the worth of all persons. Homosexuals as well as
heterosexuals are children of God and have full claim upon the acceptance
and reconciling ministry and care of the church. That is, individuals with
a homosexual orientation who refrain from homosexual acts should be fully
accepted into the ongoing life of the congregation. Those persons who
engage in homosexual acts should be dealt with in terms of redemptive
ministry and/or church law procedures in the same way as those who engage
in heterosexual acts outside of marriage.
- In the critical matter of ordination, the church should not admit a
practicing homosexual to the priesthood. It cannot sanction homosexual
acts as morally acceptable behavior any more than it can endorse
heterosexual promiscuity. If a member of the priesthood admits to, or is
found to be engaged in homosexual behavior, the administrative officer
having jurisdiction should institute procedures for silencing according to
church law.
- There will be instances in which those in leadership positions will
become aware of individuals who are non-practicing homosexuals and who are
seeking help in the area of sublimating their sexual impulses. For such
persons, the possibility and opportunity for ordination should be kept
open.
The concern of the church with the practice of homosexuality is to provide
ministries which encourage the development of wholesome heterosexual
attitudes.
When the practice of homosexuality comes to the attention of the church
officials, advice as to appropriate ministries should be sought from the First
Presidency. Counseling resources which are available in community agencies
should be used when possible.
The church leadership continues to explore ways and means of ministering to
homosexuals. The emphasis should be placed upon Christian values in all sexual
behavior. An attitude of love and understanding should affirm the worth of
every person.
__________
1These affirmations were published in the Saints
Herald for March 1, 1981, in the first of six articles dealing with a
review of the work of the Human Sexuality Committee.
2The label of homosexuality is often
misunderstood. The word "homosexuality" denotes a condition, a state
of affairs; it does not denote a course of conduct. A distinction must,
therefore, always be made between homosexual orientation and homosexual
activity, between the categories of "being" and "doing."
