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This is a timeline of LGBT Mormon history in the 1950s, part of a series of timelines consisting of events, publications, and speeches about LGBTQ+ individuals, topics around sexual orientation and gender minorities, and the community of members of the Church of Jesus Christ of Latter-day Saints (LDS Church). Although the historical record is often scarce, evidence points to queer individuals having existed in the Mormon community since its beginnings. However, top LDS leaders only started regularly addressing queer topics in public in the late 1950s. [1] : 375, 377 [2] : v, 3 [3] : 170 Since 1970, the LDS Church has had at least one official publication or speech from a high-ranking leader referencing LGBT topics every year, and a greater number of LGBT Mormon and former Mormon individuals have received media coverage.
Mark Edward Petersen was an American news editor and religious leader. He was born in Salt Lake City, Utah. He served as a member of the Quorum of the Twelve Apostles of the Church of Jesus Christ of Latter-day Saints from 1944 until his death. He became managing editor of the church-owned Deseret News in 1935 and then editor in 1941. He filled the vacancy in the Quorum caused by the excommunication of Richard R. Lyman.
The law of chastity is a moral code defined by the Church of Jesus Christ of Latter-day Saints. According to the church, chastity means that "sexual relations are proper only between a man and a woman who are legally and lawfully wedded as husband and wife." Therefore, abstinence from sexual relations outside of marriage, and complete fidelity to one's spouse during marriage, are required. As part of the law of chastity, the church teaches its members to abstain from adultery and fornication.
Sexuality has a role within the theology of the Church of Jesus Christ of Latter-day Saints. In its standards for sexual behavior called the law of chastity, top LDS leaders bar all premarital sex, all homosexual sexual activity, the viewing of pornography, masturbation, overtly sexual kissing, sexual dancing, and sexual touch outside of a heterosexual marriage. LDS Leaders teach that gender is defined in premortal life, and that part of the purpose of mortal life is for men and women to be sealed together in heterosexual marriages, progress eternally after death as gods together, and produce spiritual children in the afterlife. The church states that sexual relations within the framework of monogamous opposite-sex marriage are healthy, necessary, and approved by God. The LDS denomination of Mormonism places great emphasis on the sexual behavior of Mormon adherents, as a commitment to follow the law of chastity is required for baptism, adherence is required to receive a temple recommend, and is part of the temple endowment ceremony covenants devout participants promise by oath to keep.
All homosexual sexual activity is condemned as sinful by the Church of Jesus Christ of Latter-day Saints in its law of chastity, and the church teaches that God does not approve of same-sex marriage. Adherents who participate in same-sex sexual behavior may face church discipline. Members of the church who experience homosexual attractions, including those who self-identify as gay, lesbian, or bisexual remain in good standing in the church if they abstain from same-sex marriage and any homosexual sexual activity or sexual relationships outside an opposite-sex marriage. However, all people, including those in same-sex relationships and marriages, are permitted to attend the weekly Sunday meetings.
Students identifying as LGBTQIA+ have a long, documented history at Brigham Young University (BYU), and have experienced a range of treatment by other students and school administrators over the decades. Large surveys of over 7,000 BYU students in 2020 and 2017 found that over 13% had marked their sexual orientation as something other than "strictly heterosexual", while the other survey showed that .2% had reported their gender identity as transgender or something other than cisgender male or female. BYU is the largest religious university in North America and is the flagship institution of the educational system of the Church of Jesus Christ of Latter-day Saints —Mormonism's largest denomination.
In society at large, LGBT individuals, especially youth, are at a higher risk of depression, anxiety, and suicide. Though causes of mental health risk are complex, one often cited reason for these higher risks is minority stress stemming from societal anti-LGBT biases and stigma, rejection, and internalized homophobia.
Although the historical record is often scarce, evidence points to LGBT individuals having existed in the Mormon community since its beginnings, and estimates of the number of LGBT former and current Mormons range from 4 to 10% of the total membership of the LDS Church. However, it wasn't until the late 1950s that top LDS leaders began regularly discussing LGBT people in public addresses. Since the 1970s a greater number of LGBT individuals with Mormon connections have received media coverage.
Transgender people and other gender minorities currently face membership restrictions in access to priesthood and temple rites in the Church of Jesus Christ of Latter-day Saints —Mormonism's largest denomination. Church leaders have taught gender roles as an important part of their doctrine since its founding. Only recently have they begun directly addressing gender diversity and the experiences of transgender, non-binary, intersex, and other gender minorities whose gender identity and expression differ from the cisgender majority.
This is a timeline of LGBT Mormon history in the 19th century, part of a series of timelines consisting of events, publications, and speeches about LGBTQ+ individuals, topics around sexual orientation and gender minorities, and the community of members of the Church of Jesus Christ of Latter-day Saints. Although the historical record is often scarce, evidence points to queer individuals having existed in the Mormon community since its beginnings. However, top LDS leaders only started regularly addressing queer topics in public in the late 1950s. Since 1970, the LDS Church has had at least one official publication or speech from a high-ranking leader referencing LGBT topics every year, and a greater number of LGBT Mormon and former Mormon individuals have received media coverage.
This is a timeline of LGBT Mormon history in the first half of the 20th century, part of a series of timelines consisting of events, publications, and speeches about LGBTQ+ individuals, topics around sexual orientation and gender minorities, and the community of members of the Church of Jesus Christ of Latter-day Saints. Although the historical record is often scarce, evidence points to queer individuals having existed in the Mormon community since its beginnings. However, top LDS leaders only started regularly addressing queer topics in public in the late 1950s. Since 1970, the LDS Church has had at least one official publication or speech from a high-ranking leader referencing LGBT topics every year, and a greater number of LGBT Mormon and former Mormon individuals have received media coverage.
Because of its ban against same-sex sexual activity and same-sex marriage the Church of Jesus Christ of Latter-day Saints has a long history of teaching that its adherents who are attracted to the same sex can and should attempt to alter their feelings through righteous striving and sexual orientation change efforts. Reparative therapy is the pseudoscientific practice of attempting to change an individual's sexual orientation from homosexual or bisexual to heterosexual, or their gender identity from transgender to cisgender using psychological, physical, or spiritual interventions. There is no reliable evidence that such practices can alter sexual orientation or gender identity, and many medical institutions warn that conversion therapy is ineffective and potentially harmful.
The Church of Jesus Christ of Latter-day Saints has been involved with many pieces of legislation relating to LGBT people and their rights. These include playing an important role in defeating same-sex marriage legalization in Hawaii, Alaska, Nebraska, Nevada, California, and Utah. The topic of same-sex marriage has been one of the church's foremost public concerns since 1993. Leaders have 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. Over a dozen members of the US congress had membership in the church in the early 2000s. About 80% of Utah state lawmakers identied as Mormon at that time as well. The church's political involvement around LGBT rights has long been a source of controversy both within and outside the church. It's also been a significant cause of disagreement and disaffection by members.
This is a timeline of LGBT Mormon history in the 1960s, part of a series of timelines consisting of events, publications, and speeches about LGBTQ+ individuals, topics around sexual orientation and gender minorities, and the community of members of the Church of Jesus Christ of Latter-day Saints. Although the historical record is often scarce, evidence points to queer individuals having existed in the Mormon community since its beginnings. However, top LDS leaders only started regularly addressing queer topics in public in the late 1950s. Since 1970, the LDS Church has had at least one official publication or speech from a high-ranking leader referencing LGBT topics every year, and a greater number of LGBT Mormon and former Mormon individuals have received media coverage.
This is a timeline of LGBT Mormon history in the 1970s, part of a series of timelines consisting of events, publications, and speeches about LGBTQ+ individuals, topics around sexual orientation and gender minorities, and the community of members of the Church of Jesus Christ of Latter-day Saints. Although the historical record is often scarce, evidence points to queer individuals having existed in the Mormon community since its beginnings. However, top LDS leaders only started regularly addressing queer topics in public in the late 1950s. Since 1970, the LDS Church has had at least one official publication or speech from a high-ranking leader referencing LGBT topics every year, and a greater number of LGBT Mormon and former Mormon individuals have received media coverage.
This is a timeline of LGBT Mormon history in the 1980s, part of a series of timelines consisting of events, publications, and speeches about LGBTQ+ individuals, topics around sexual orientation and gender minorities, and the community of members of the Church of Jesus Christ of Latter-day Saints. Although the historical record is often scarce, evidence points to queer individuals having existed in the Mormon community since its beginnings. However, top LDS leaders only started regularly addressing queer topics in public in the late 1950s. Since 1970, the LDS Church has had at least one official publication or speech from a high-ranking leader referencing LGBT topics every year, and a greater number of LGBT Mormon and former Mormon individuals have received media coverage.
This is a timeline of LGBT Mormon history in the 1990s, part of a series of timelines consisting of events, publications, and speeches about LGBTQ+ individuals, topics around sexual orientation and gender minorities, and the community of members of the Church of Jesus Christ of Latter-day Saints. Although the historical record is often scarce, evidence points to queer individuals having existed in the Mormon community since its beginnings. However, top LDS leaders only started regularly addressing queer topics in public in the late 1950s. Since 1970, the LDS Church has had at least one official publication or speech from a high-ranking leader referencing LGBT topics every year, and a greater number of LGBT Mormon and former Mormon individuals have received media coverage.
This is a timeline of LGBT Mormon history in the first decade of the 2000s, part of a series of timelines consisting of events, publications, and speeches about LGBTQ+ individuals, topics around sexual orientation and gender minorities, and the community of members of the Church of Jesus Christ of Latter-day Saints.
This is a timeline of LGBT Mormon history in the 2010s, part of a series of timelines consisting of events, publications, and speeches about LGBTQ+ individuals, topics around sexual orientation and gender minorities, and the community of members of the Church of Jesus Christ of Latter-day Saints.
Below is a timeline of major events, media, and people at the intersection of LGBT topics and Brigham Young University (BYU). BYU is the largest university of the Church of Jesus Christ of Latter-day Saints. Before 1959 there was little explicit mention of homosexuality by BYU administration.
Homosexuality has been publicly discussed by top leaders in the Church of Jesus Christ of Latter-day Saints —Mormonism's largest denomination—since the late 1800s. The frequency of teachings on same-sex sexual activity increased starting in the late 1950s. Most discussion focuses on male homosexuality and rarely mentions lesbianism or bisexuality. Below is a timeline of notable speeches, publications, and policies in the LDS church on the topic of homosexuality.
... [T]he 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. ...Not without foundation is the contention of some that the homosexuals are today exercising great influence in shaping our art, literature, music, and drama.
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: CS1 maint: bot: original URL status unknown (link)According to the late journalist John Gersassi—whose 1966 book, 'The Boys of Boise: Furor, Vice and Folly in an American City,' chronicles the scandal—the police questioned nearly fifteen hundred Boise citizens and gathered the names of hundreds of suspected homosexuals by the time the investigation ran its course the following year. All told, sixteen men were arrested on charges ranging from 'lewd and lascivious conduct with minor children under the age of sixteen' to 'infamous crimes against nature.' Of the sixteen, ten went to jail, including several whose only crime had been to engage in sex with another consenting adult male.
'Of course, in Boise there's the extra element of the power of the Mormons ... The atmosphere is stifling, and the pressure to conform enormous. The city fathers or bigwigs take it upon themselves to impose standards for everyone else.' ... 'Of the sixty-five kids, thirty-five were Mormons ....' Butler did interview thirty-two of the sixty-five kids who were thought to have been involved in some way with the homosexuals. ... 'Most of the kids who had participated had done for a combination of kicks and rebellion against parental authority.'
[Marcellus Snow] was a member of the Church of Jesus Christ of Latter-day Saints and was the grandson of Erastus Snow, Mormon pioneer leader.
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: CS1 maint: bot: original URL status unknown (link)1959 – Political thriller 'Advise and Consent' features fictional Utah Sen. Brigham Anderson driven to suicide when political enemies threaten to expose a gay affair from his youth.
The man who turns out to almost unwillingly stand in the way of confirmation is an unflinchingly honest young senator from Utah who has concealed a wartime homosexual tryst. ... Drury's most appealing character is Brigham Anderson, the young senator from Utah. When Otto Preminger brought 'Advise and Consent' to the screen in 1962, the senator's homosexuality is called a "tired old sin.' But in Drury's book, Brigham Anderson is candid and unapologetic to those closest to him. 'It didn't seem horrible at the time,' he says, 'and I am not going to say now that it did, even to you.'
In 'Advise and Consent,' the handsome young senator with a gay secret (Don Murray) is from Utah—a striking antecedent of the closeted conservative Mormon lawyer in Tony Kushner's 'Angels in America.' For a public official to be identified as gay in the Washington of the 1950s and 1960s meant not only career suicide but also potentially actual suicide. Yet Drury, a staunchly anti-Communist conservative of his time, regarded the character as sympathetic, not a villain. The senator's gay affair, he wrote, was 'purely personal and harmed no one else.'
From 1947 to 1961, more than 5,000 allegedly homosexual federal civil servants lost their jobs in the purges for no reason other than sexual orientation, and thousands of applicants were also rejected for federal employment for the same reason. During this period, more than 1,000 men and women were fired for suspected homosexuality from the State Department alone—a far greater number than were dismissed for their membership in the Communist party. The Cold War and anti-communist efforts provided the setting in which a sustained attack upon gay men and lesbians took place. The history of this 'Lavender Scare' by the federal government has been extensively documented by historian David Johnson. Johnson has demonstrated that during this era government officials intentionally engaged in campaigns to associate homosexuality with Communism: 'homosexual' and 'pervert' became synonyms for 'Communist' and 'traitor.' LGBT people were treated as a national security threat, demanding the attention of Congress, the courts, statehouses, and the media.
The Lavender Scare helped fan the flames of the Red Scare. In popular discourse, communists and homosexuals were often conflated. Both groups were perceived as hidden subcultures with their own meeting places, literature, cultural codes, and bonds of loyalty. Both groups were thought to recruit to their ranks the psychologically weak or disturbed. And both groups were considered immoral and godless. Many people believed that the two groups were working together to undermine the government.
Elder Petersen wrote the first editorial [in 1943] and nearly every one into the 1980s.