Difference between revisions of "Question: Was “The Family: A Proclamation to the World” drafted by lawyers in Hawaii in response to legal concerns the Church had over the legalization of gay marriage?"

===It seems that it is true that these legal concerns played a role but it does not appear that they played the only role.===

===It seems that it is true that these legal concerns played a role but it does not appear that they played the only role.===

It is claimed by some that “The Family: A Proclamation to the World” was drafted by lawyers in Hawaii in response to legal concerns the Church had over the legalization of gay marriage. This issue has been discussed at length elsewhere. To discuss, two posts will be reproduced that address this question—one post responding and giving more context to the other. Citations will be retained for easy reference. In the first article, a blogger for Rational Faiths lays out the historical background of the Family Proclamation and the concerns over same-sex marriage in Hawaii. In the second, another blogger adds more historical context to the situation in response to the first<ref>These articles are reproduced for quality. They have been reproduced in full for preservation. Citations are retained for easy reference.</ref>.

It is claimed by some that “The Family: A Proclamation to the World” was drafted by lawyers in Hawaii in response to legal concerns the Church had over the legalization of gay marriage. This issue has been discussed at length elsewhere. To discuss, two posts will be reproduced that address this question—one post responding and giving more context to the other. Citations will be retained for easy reference. In the first article, a blogger for Rational Faiths lays out the historical background of the Family Proclamation and the concerns over same-sex marriage in Hawaii. In the second, another blogger adds more historical context to the situation in response to the first<ref>These articles are reproduced for quality. They have been reproduced in full for preservation. Citations are retained for easy reference.</ref>.

=== From Amici to Ohana: The Hawaiian Roots of the Family Proclamation (written 15 May 2015)===

=== From Amici to Ohana: The Hawaiian Roots of the Family Proclamation (written 15 May 2015)===

Here, welfare and family breakdown are put side-by-side with same-sex marriage. While [https://www.lds.org/topics/family-proclamation?lang=eng the Proclamation] dedicates considerable space to heteronormative marriage and gender essentialism, it also focuses on the rearing of children: “Parents have a sacred duty to rear their children in love and righteousness, to provide for their physical and spiritual needs, and to teach them to love and serve one another, observe the commandments of God, and be law-abiding citizens wherever they live. Husbands and wives—mothers and fathers—will be held accountable before God for the discharge of these obligations…Children are entitled to birth within the bonds of matrimony, and to be reared by a father and a mother who honor marital vows with complete fidelity” (italics mine). The portion on father/mother responsibilities is typically interpreted as a mere restatement of traditional (or outdated) gender roles. However, the concept that “fathers are to preside over their families…and are responsible to provide the necessities of life and protection for their families” may stem from the political and public discussions revolving around fatherless families and welfare-dependent mothers (recall the absent father from Moyers’ documentary). “Work” is listed among multiple “principles” upon which “successful families and marriages are established…” On an even more dire note, the Proclamation warns “that individuals who violate covenants of chastity, who abuse spouse or offspring, or who fail to fulfill family responsibilities will one day stand accountable before God” (italics mine). The language surrounding parental responsibility and specifically working, present, faithful fathers fits quite well into the national politics of the day. Statements similar to the Proclamation’s final line could be pulled from any of the above cited works: “We call upon responsible citizens and officers of government everywhere to promote those measures designed to maintain and strengthen the family as the fundamental unit of society.” From Murray to Moyers to Whitehead to Clinton, concern over welfare dependence and family breakdown had been growing among General Authorities and the public at large. While same-sex marriage legalities most definitely played a leading role in the Proclamation’s conception, I think it is safe to say that the American discussion regarding family fragmentation (especially fatherlessness) and welfare dependency also paved the way for it and helped shape its final draft.<ref>Walker Wright, “Family Breakdown, the Welfare State, and the Family Proclamation: An Alternative History*” <http://www.withoutend.org/family-proclamation-alternative-history/> (accessed 19 August 2019). Wright notes that the title may be misleading and that “complementary” may be better than “alternative”</ref>

Here, welfare and family breakdown are put side-by-side with same-sex marriage. While [https://www.lds.org/topics/family-proclamation?lang=eng the Proclamation] dedicates considerable space to heteronormative marriage and gender essentialism, it also focuses on the rearing of children: “Parents have a sacred duty to rear their children in love and righteousness, to provide for their physical and spiritual needs, and to teach them to love and serve one another, observe the commandments of God, and be law-abiding citizens wherever they live. Husbands and wives—mothers and fathers—will be held accountable before God for the discharge of these obligations…Children are entitled to birth within the bonds of matrimony, and to be reared by a father and a mother who honor marital vows with complete fidelity” (italics mine). The portion on father/mother responsibilities is typically interpreted as a mere restatement of traditional (or outdated) gender roles. However, the concept that “fathers are to preside over their families…and are responsible to provide the necessities of life and protection for their families” may stem from the political and public discussions revolving around fatherless families and welfare-dependent mothers (recall the absent father from Moyers’ documentary). “Work” is listed among multiple “principles” upon which “successful families and marriages are established…” On an even more dire note, the Proclamation warns “that individuals who violate covenants of chastity, who abuse spouse or offspring, or who fail to fulfill family responsibilities will one day stand accountable before God” (italics mine). The language surrounding parental responsibility and specifically working, present, faithful fathers fits quite well into the national politics of the day. Statements similar to the Proclamation’s final line could be pulled from any of the above cited works: “We call upon responsible citizens and officers of government everywhere to promote those measures designed to maintain and strengthen the family as the fundamental unit of society.” From Murray to Moyers to Whitehead to Clinton, concern over welfare dependence and family breakdown had been growing among General Authorities and the public at large. While same-sex marriage legalities most definitely played a leading role in the Proclamation’s conception, I think it is safe to say that the American discussion regarding family fragmentation (especially fatherlessness) and welfare dependency also paved the way for it and helped shape its final draft.<ref>Walker Wright, “Family Breakdown, the Welfare State, and the Family Proclamation: An Alternative History*” <http://www.withoutend.org/family-proclamation-alternative-history/> (accessed 19 August 2019). Wright notes that the title may be misleading and that “complementary” may be better than “alternative”</ref>

===Boyd K. Packer gives additional context===

===Boyd K. Packer gives additional context===