Timeline of LGBT Mormon history in the 19th century

Last updated

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 (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.

Contents

Timeline

1800s

1805

  • December – Joseph Smith, the founder of Mormonism, was born. [4] : 9 

1810s

1820s

1820

  • Spring – Smith later reported that beginning at this time he received a vision of deities and later visitations from an angel. [4] : xiii 

1830s

1830

1840s

1842

  • May – The first known instance of church discipline related to same-sex sexual activity was an excommunication for the alleged bisexual behavior of 37-year-old church leader John C. Bennett, [1] : 266–267  who was accused of "buggery" by Joseph Smith's brother William in The Wasp newspaper. [5] [6] Historian Samuel Taylor also alleged that Joseph Smith caught Bennett having sex with 21-year-old Francis Higbee [7] : 168  though these interpretations of the accounts and the homosexual allegations against Bennett have been challenged. [7] : 165–171 
  • July – The Wasp newspaper also reported that the apostle Orson Pratt implicitly accused Joseph Smith of engaging in same-sex sexual activity. [8]

1845

  • February – The Church's Newspaper Times and Seasons writes that "Sure enough 'hell' is in the midst of the earth, and when Sodom and Gomorrah were destroyed they sunk down to hell, and the water covered up the unhallowed spot. Jude knew this when he wrote: 'Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example suffering the vengeance of eternal fire.' ... No wonder we have earthquakes, hot springs and convulsions in the earth, if the damned spirits of six thousand years, ante deluvians, Sodomites, Egyptians, apostates of Israel, and mobbers [Page 135]of Babylon, which have gone down (into the pit) quickly, act like their fellow servants of this generation!" [9]

1850s

1851

Brigham Young oversaw the creation of the new Utah Territory law banning sex between men. This portrait is from 1853. 1853 Brigham Young Daguerreotype.jpg
Brigham Young oversaw the creation of the new Utah Territory law banning sex between men. This portrait is from 1853.
  • 1851 – The church-controlled legislature of the newly formed Utah Territory passed the first law addressing same-sex sexual behavior banning any "man or boy" from "sexual intercourse with any of the male creation" with penalties left to the courts' discretion. [10] : 1200  Brigham Young acted as both Utah governor and church president in the theocratic government and oversaw the selection of the legislators. [11]

1853

  • April – The apostle Parley P. Pratt taught that God destroyed Sodom due to its "lawless abominations" and for predisposing its children "to be fully given to strange and unnatural lusts, appetites, and passions". [12] [1] : 296, 412  This contrasted with church founder Joseph Smith's teaching a decade earlier that it had been destroyed for rejecting the prophets (rather than citing the traditional sexual interpretation). [1] : 296, 409  [13]

1855

  • April – The church's newspaper printed an article in which mission president Nathanial Vary Jones of the East India Mission in Calcutta, India, [14] falsely states that around the year 1700 the people of Burma (Myanmar) were about to become extinct because the men were practicing "the crime of Sodomy" instead of procreating with the women until the king and queen decreed that the women should wear clothing that exposed more skin in hopes of "reclaiming their men", which prevented their people's extinction. [15]

1856

  • The first known reference to female same-sex eroticism in Mormon history occurred in 1856, when a Salt Lake man noted in his diary that a Mormon woman was "trying to seduce a young girl." [1] : 269  She was publicly accused but no charges were made against her. [10]


1858

  • April – Travelling bishop and later church historian A. Milton Musser wrote that Salt Lake City member Almerin Grow had demonstrated odd behavior and was wearing his wife's clothing in one of the first reported instances of gender non-conforming dress in the Mormon community. Church president Young subsequently sent him south to "never return," so Grow appointed Musser as guardian of his daughter. [16] [17] Another instance of gender non-conforming dress occurred in the 1880s when then apostle (and later church president) Wilford Woodruff wore a dress and sunbonnet as a disguise while hiding in southern Utah from law enforcement over his outlawed polygamous marriages. [18] [19]

1860s

1862

  • April – Church president Brigham Young stated that "men will be sealed to men back to Adam" in reference to same-sex sealings in which men were sealed to other unrelated men in the Law of Adoption practiced in early Mormonism. [1] : 414  [20] [21]

1870s

1876

  • February – Seventeen-year-old, George Naylor was sent on a mission to Arizona to separate him from his 28-year-old non-Mormon lover Frank Wells by church leaders citing their "scandal and improper connexion [sic]". [10] : 1200  There were no recorded excommunications for homosexual conduct under Brigham Young's time as church president (i.e. 1845–1877). [1] : 274 

1879

  • November – Twenty-six-year-old Arthur Bruce Taylor (1853–1924?), [22] the son of then current church president John Taylor, had a long discussion with second counselor Joseph F. Smith who wrote in his journal that Bruce was "acane!". Smith had served a church mission in Hawaii where he became acquaintance with the Aikane custom where young males were socially acceptable sexual companions of older male leaders. Soon after this meeting Bruce left the LDS Church and moved to Oregon where he never married. [1] : 40–41, 232 
  • George Q. Cannon states in a talk "I consider our false tradition upon this subject one of the greatest evils at the present time that exists upon the earth. It has come down to us from the Greeks and Romans, than whom [sic] a more abominable lot of people never lived upon the earth. To read their books is enough to make a man with the least feeling of modesty blush and be ashamed of his race. Yet they are introduced into our literature. Whoever reads Horace, Sallust, and numbers of those authors, well knows how full of corruption they are, Not only crimes, but crimes against nature were justified by some of the best and most noted of Greek philosophers, and were practised by Sophocles, Socrates, and others; and yet this is the philosophy that has come down to us." [23]

1880s

1881

  • John Taylor states in a talk that "[God] cut off the cities of Sodom and Gomorrah in consequence of their corruptions, and by and by he will shake all the inhabitants of the earth ... because of some of these corruptions that Brother Joseph F. Smith has briefly hinted at, namely, the perversion of the laws of nature between the sexes, and the damnable murders that exist among men." [24]

1882

  • John Taylor returns to sexual corruption in a talk, stating "We cannot hold communion with people who are corrupt, low and degraded. ... We know the infamies which exist there, the licentiousness, the corruption, the social evil, adulteries, fornication, sodomy, child murder, and every kind of infamy. And they come here and want to teach our children these things. ... We don’t want these practices insidiously introduced among us. We want to preserve our purity, our virtue, our honor, and our integrity." [25]
  • September – After hearing of a group of teenage males engaging in same-sex sexual activity First Presidency member Joseph F. Smith told the Richfield, Utah stake presidency to "get the names of all of them & cut them off the church" and described their behavior as a monstrous, obscene, filthy iniquity for which Sodom and Gomorrah was burned. This was the first known excommunication of teenagers for same-sex sexual activity. [1] : 276, 299 

1883

  • January – Author William Fotheringham wrote in the Latter-day Saint magazine The Contributor that "According to the laws of Moses, idolatry, violating the Sabbath day, homicide, adultery, incest, rapes, crimes against nature, blasphemy, witchcraft, and the striking and cursing father and mother were punished by death." [26]

1885

B. Morris Young performing as Madam Pattirini Brigham Morris Young.jpg
B. Morris Young performing as Madam Pattirini
  • 1885 – B. Morris Young, a founder of the church Young Men's program and a son of church president Young, began performing in drag as a Vaudeville female impersonator Madam Pattirini. He sang opera in falsetto throughout Utah into the early 1900s, and his gender-non-conforming act was well-received at church social events. [27] [1] : 232  While historical evidence does not point to Young being a sexual or gender minority, it has been speculated by historian Michael Quinn that Mormon Tabernacle Choir director Evan Stephens (who also performed in drag during the late 1800s) [28] was physically attracted to other males. [1] : 235–237  [29]

1886

  • 1886 – The Salt Lake City Bohemian Club was founded, [1] : 69–70  becoming a safe haven by 1905 for homosexual persons, including many current and former Mormons. [1] : 69, 71  By 1908 the club's discussions and associations became more overtly homosexual [1] : 73  with lesbian club member Mildred Berryman (who was Mormon for a time) [1] : 69, 226–228  beginning her thesis The Psychological Phenomena of the Homosexual [1] : 223  in 1928 [1] : 228  on 23 lesbian women and 9 gay men, many of whom she met through the club. [30] : 20  [1] : 69, 73  Berryman reported being acquainted with one hundred homosexual persons in Salt Lake. [1] : 222  The Bohemian Club continued until 1942. [1] : 73 

1889

Church leaders May Anderson and Louie Felt in 1919 May Anderson and Louie Felt.gif
Church leaders May Anderson and Louie Felt in 1919
  • 1889 – May Anderson moves in with Louie B. Felt, the first general president of the Primary organization. After the death of Felt's husband in 1907, the two continued to live together, sleeping in the same bedroom, for 40 years until Felt's death. Some historians, including D. Michael Quinn, have postulated that Anderson and Felt could have been in a same-sex relationship, citing the seemingly erotic connotations of their biographies; [1] however, other historians have disputed this claim, arguing for an assumption that their relationship was strictly platonic. [7]

1890s

1892

Maude Adams, who was raised in a Utah Mormon home, was a famous actress who had several romantic relationships with women. Maude Adams1.jpg
Maude Adams, who was raised in a Utah Mormon home, was a famous actress who had several romantic relationships with women.
  • 1892? – In the early 1890s, sometime around the age of 20, famed actress Maude Adams would enter her first long-term, same-sex relationship, staying together with Lillie Florence until Florence died in 1901. [31] She was born in Salt Lake City to a Mormon mother and spent some of her early years from age 9 to 13 being raised in Salt Lake City by her Mormon grandmother and cousins. [32] : 135–136  Although it is unknown whether Adams had ever identified as Mormon like her mother, she was never baptized Presbyterian despite attending one of their schools and never joined Catholicism despite some stays at nunneries. She had additionally referred to her non-Mormon father as a "gentile", and invited the Mormon Tabernacle Choir to her 39th birthday performance. [32] : 139 

1897

Looking north on Regent Street (formerly Commercial St) towards Temple Square. The street had many of Salt Lake's brothels (including for gay men), and some brothels paid rent to the LDS church until 1941. Regent Street SLC.jpg
Looking north on Regent Street (formerly Commercial St) towards Temple Square. The street had many of Salt Lake's brothels (including for gay men), and some brothels paid rent to the LDS church until 1941.
  • January – The apostle Brigham Young Jr. resigned his position over the Brigham Young Trust Co. in protest of the board's decision to rent church-owned buildings on Commercial Street (now called Regent St.) to brothels. Some raids of prostitution houses there arrested male prostitutes for other men. [1] : 424  The red-light district (and Chinatown) of Salt Lake centered around Regent Street and Plum Alley. [30] : 19  Church property continued to be rented to brothels (which sometimes had male prostitutes) for fifty years until 1941. [1] : 433 
  • February – Four male prostitutes were arrested in Eureka, Utah, at the state's only all-male brothel. Those arrested included a 15-year-old Mormon. [1] : 424 
  • October – During the October General Conference, First Presidency member George Q. Cannon used the media attention on the 1895 conviction and two-year imprisonment of famed Irish poet Oscar Wilde as an opportunity to condemn homosexual behavior as an "abominable", "filthy", "nameless crime" that "caused the utter destruction of Sodom and Gomorrah". He continued stating that the only way to stop these "dreadful practices" was "by the destruction of those who practice them" and "for the Lord to wipe them out" noting that "if a little nest of them were left ... they would soon corrupt others". [33] [34]

See also

Related Research Articles

The Adam–God doctrine was a theological idea taught in mid-19th century Mormonism by Brigham Young, a president of the Church of Jesus Christ of Latter-day Saints. Although the doctrine is rejected by the LDS Church today, it is still an accepted part of the modern theology of some Mormon fundamentalists.

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.

<span class="mw-page-title-main">Homosexuality and the Church of Jesus Christ of Latter-day Saints</span>

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.

The law of adoption was a ritual practiced in temples of the Church of Jesus Christ of Latter-day Saints between 1846 and 1894 in which men who held the priesthood were sealed in a father–son relationship to other men who were not part of nor even distantly related to their immediate nuclear family.

The Church of Jesus Christ of Latter-day Saints has been subject to criticism and sometimes discrimination since its inception.

<span class="mw-page-title-main">Latter Day Saint polygamy in the late-19th century</span>

Possibly as early as the 1830s, followers of the Latter Day Saint movement, were practicing the doctrine of polygamy or "plural marriage". After the death of church founder Joseph Smith, the doctrine was officially announced in Utah Territory in 1852 by Mormon leader Brigham Young. The practice was attributed posthumously to Smith and it began among Mormons at large, principally in Utah where the Church of Jesus Christ of Latter-day Saints had relocated after the Illinois Mormon War.

Dean Cornell Jessee is a historian of the early Latter Day Saint movement and leading expert on the writings of Joseph Smith Jr.

<span class="mw-page-title-main">Outline of the Church of Jesus Christ of Latter-day Saints</span> Overview of and topical guide to the Church of Jesus Christ of Latter-day Saints

The following outline is provided as an overview of and a topical guide to the Church of Jesus Christ of Latter-day Saints.

<span class="mw-page-title-main">Gender minorities and the Church of Jesus Christ of Latter-day Saints</span>

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 bibliography of works on the Latter Day Saint movement.

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.

This is a timeline of LGBT Mormon history in the 2020s, 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.

<span class="mw-page-title-main">LGBT rights and the Church of Jesus Christ of Latter-day Saints</span>

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 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. 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 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.

<span class="mw-page-title-main">Timeline of teachings on homosexuality in the Church of Jesus Christ of Latter-day Saints</span> Mormon teachings on homosexuality

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.

References

  1. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 Quinn, D. Michael (1996). Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example. University of Illinois Press. ISBN   978-0252022050.
  2. ↑ Winkler, Douglas A. (May 2008). Lavender Sons of Zion: A History of Gay Men in Salt Lake City, 1950--1979. Salt Lake City, Utah: University of Utah Department of History. Retrieved November 16, 2016.
  3. ↑ Young, Neil J. (July 1, 2016). Out of Obscurity: Mormonism Since 1945. Oxford University Press. ISBN   978-0199358229 . Retrieved May 26, 2017.
  4. 1 2 3 4 Bushman, Richard L. (2005). Rough Stone Rolling. New York City: Alfred A. Knopf, Inc. ISBN   1400042704.
  5. ↑ Williams, Ben (May 18, 2017). "A Nameless Crime". QSaltLake Magazine.
  6. ↑ Smith, Andrew F. (April 1, 1997). The Saintly Scoundrel: The Life and Times of Dr. John Cook Bennett (1st ed.). University of Illinois Press. ISBN   0252022823.
  7. 1 2 3 James, Rhett S.; Mitton, George L. (1998). "A Response to D. Michael Quinn's Homosexual Distortion of Latter-day Saint History". FARMS Review of Books . Vol. 10, no. 1. LDS church. Archived from the original on July 19, 2011. Retrieved December 18, 2018.
  8. ↑ Quinn, D. Michael (1996). Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example. University of Illinois Press. p. 267. ISBN   978-0252022050. Second, [The Wasp] claimed that the Prophet Joseph Smith had tolerated Bennett's homoeroticism. Third, the church newspaper even printed one apostle's implication that Joseph Smith himself had also engaged in an 'immoral act' with a man. ... On the next page of the July 1842 'Wasp,' the church newspaper described Smith's reaction to Apostle Orson Pratt's vote against a resolution defending the prophet's chastity: 'Pres. Joseph Smith spoke in reply [on July 22]—Question to Elder Pratt, "'Have you personally a knowledge of any immoral act in me toward the female sex, or in any other way?' Answer, by Elder Pratt, 'Personally, toward the female sex, I have not.'" Since this same issue of the 'Wasp' had already raised the topic of Bennett's 'buggery' and the prophet's alleged toleration of it, Smith's 'in any other way?' was an implicit challenge for Pratt to charge him with 'buggery' as well. Pratt declined to answer whether Joseph Smith had committed 'any immoral act' with someone other than a woman, but also declined to exonerate the prophet form such a charge.
  9. ↑ “The Lake of Sodom, or Dead Sea,” Times and Seasons 6, no. 2 (1 February 1845): 792, https://contentdm.lib.byu.edu/digital/collection/NCMP1820-1846/id/9400/rec/4.
  10. 1 2 3 Stewart, Chuck (December 16, 2014). Proud Heritage: People, Issues, and Documents of the LGBT Experience (3rd ed.). ABC-Clio. ISBN   978-1610693981.
  11. ↑ Oakes, Amy (October 3, 2012). Diversionary War: Domestic Unrest and International Conflict (1st ed.). Stanford University Press. p. 125. ISBN   978-0804782463. Young created a Mormon theocracy in the Utah territory: his 'word was law in matters both religious and secular.' He established a separate legal system and oversaw the selection of representatives to the territorial legislature.
  12. ↑ Pratt, Parley (April 10, 1853). "Heirship and Priesthood" (PDF). Journal of Discourses. 1: 259.
  13. ↑ Smith, Joseph. "Discourse, 22 January 1843, as Reported by Wilford Woodruff". josephsmithpapers.org. LDS church.
  14. ↑ Britsch, Ralph Lanier (July 1964). "A History of the Missionary Activities of The Church of Jesus Christ of Latter-Day Saints in India, 1849-1856". BYU: All Theses and Dissertations. Archived from the original on October 29, 2017.{{cite journal}}: CS1 maint: bot: original URL status unknown (link)
  15. ↑ Jones, Nathanial Vary (April 18, 1855). "Foreign Correspondence. Hindostan". Deseret News. LDS Church.
  16. ↑ Musser, Amos Milton (April 17, 1858). "Papers of Amos Milton Musser: Private Journal". heritage.utah.gov. Utah State Historical Society. Almerin Grow has given me his daughter now twelve years old to raise. He has appointed me as her guardian guardian. Pres[ident] Young has given him a mission "to go south and never return." Though naturally smart, [Grow] has become immeasurably insane striking tokens of which are seen in his acts ... wearing his wife's clothing, etc.
  17. ↑ Brooks, Karl (1961). "The Life of Amos Milton Musser". All Theses and Dissertations. BYU: 71. Archived from the original on November 27, 2017.
  18. ↑ Smith, Daymon Mickel (2007). The last shall be first and the first shall be last: Discourse and Mormon history (PhD). University of Pennsylvania. p. 77. ProQuest   304833179. [Wilford] Woodruff often hid in southern Utah, though his notoriety led to suspicions cast on anyone nearby. ... Seemingly benign requests for eggs or flour became, once Woodruff was around, indicators that the neighbors were potential spies. Yet [Emma] Squire does not report any action which verified this assumption; instead, Woodruff concealed himself in a 'mother hubbard' dress, and avoided anyone he did already trust.
  19. ↑ "Early LDS prophet goes undercover in dress, sunbonnet". The Spectrum. St. George, UT. Gannett Co., Inc. July 12, 2006. Emma Squire made him a 'Mother Hubbard' dress and sunbonnet, similar to the ones she wore. He put them on when he went back and forth from the house so people passing could not recognize him. ... Years later, Emma met one of Woodruff's granddaughters and learned that they still had the 'Mother Hubbard' dress and bonnet in the family. They had often wondered who made them for him. They knew the items had been used for many years when he was in hiding.
  20. ↑ Young, Brigham (April 6, 1862). "Government of the Tongue—Impartiality in Judgment—Sealing" (PDF). Journal of Discourses. 9: 269.
  21. ↑ Williams, Ben (August 18, 2004). "Same-Sex Temple Sealings". Salt Lake Metro. Metro Publishing Inc.
  22. ↑ Sessions, Gene A. (May 1, 1998). Mormon Democrat: The Religious and Political Memoirs of James Henry Moyle (Limited 1998 ed.). Signature Books. p. 353. ISBN   9781560850236. Taylor, A. Bruce (1853–1924?), a son of John Taylor, was a lawyer in Salt Lake City when Moyle returned to Utah in 1885. Taylor never married and left the church. Further details of his life in Utah are obscure.
  23. ↑ George Q. Cannon, “The Marriage Relation,” in Journal of Discourses by President John Taylor and Other Members of the Quorum of the Twelve Apostles, ed. Geo. F. Gibbs et al (London: Latter-day Saints’ Book Depot, 1880), 20: 200–201, https://contentdm.lib.byu.edu/digital/collection/JournalOfDiscourses3/id/7325/rec/20.
  24. ↑ John Taylor, “Right of the Creator to Govern the Creature,” (Journal of Discourses by John Taylor, His Two Counselors, the Twelve Apostles and Others, eds. JD Geo. F. Gibbs et al (London: Latter-day Saints’ Book Depot, 1881), 21:115–16, https://contentdm.lib.byu.edu/digital/collection/JournalOfDiscourses3/id/7794/rec/21.
  25. ↑ John Taylor, “Reverend Falsifiers and Their Dupes,” Journal of Discourses by John Taylor, His Two Counselors, the Twelve Apostles and Others, eds. JD Geo. F. Gibbs et al (London: Latter-day Saints’ Book Depot, 1883), 23:269, https://contentdm.lib.byu.edu/digital/collection/JournalOfDiscourses3/id/1258/rec/23.
  26. ↑ William Fotheringham, “Criminal Laws of the Hindoos,” The Contributor: A Monthly Magazine of Home Literature 4, no. 4 (January 1883): 131, https://archive.org/details/contributor0404eng/page/130/mode/2up.
  27. ↑ Koch, Makenzie (May 6, 2017). "Ogden Distillery Pays Homage to Mormon Drag Diva with New Gin". Standard Examiner. Ogden Publishing Corporation.
  28. ↑ Hicks, Michael (March 11, 2015). The Mormon Tabernacle Choir: A Biography (1st ed.). University of Illinois Press. p. 36. ISBN   978-0252039089.
  29. ↑ Quinn, D. Michael (1995). "Male-Male Intimacy Among Nineteenth-century Mormons: A Case Study" (PDF). Dialogue: A Journal of Mormon Thought. 28 (24): 105–128.
  30. 1 2 Anderson, J. Seth (May 29, 2017). LGBT Salt Lake: Images of Modern America. Arcadia Publishing. ISBN   9781467125857.
  31. 1 2 Harbin, Billy J.; Marra, Kim; Schanke, Robert A., eds. (2005). The Gay & Lesbian Theatrical Legacy: A Biographical Dictionary of Major Figures in American Stage History in the Pre-Stonewall Era. University of Michigan Press. p. 16. ISBN   9780472068586.
  32. 1 2 Hunter, J. Michael (2013). "Maude Adams and the Mormons". Mormons and Popular Culture: The Global Influence of an American Phenomenon. Santa Barbara: Praeger. ISBN   9780313391675. Archived from the original on November 20, 2017.
  33. ↑ Cannon, George (October 6, 1897). Sixty-Eighth Semi-Annual Conference. Salt Lake City, Utah: Deseret News Publishing Company. pp. 65–66. Retrieved November 3, 2016.
  34. ↑ "Immorality Deplored: President Cannon Pictures Existing Evil Conditions". The Salt Lake Tribune. October 7, 1897. p. 1. Retrieved June 17, 2017.


This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.