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#Restoration scripture echoes Genesis in affirming that men and women should become “one flesh”—affirming the creative order discussed in Justin W. Starr’s paper above.<ref>[https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/49.15-17?lang=eng Doctrine & Covenants 49:15–17]; [https://www.churchofjesuschrist.org/study/scriptures/pgp/moses/3.21-24?lang=eng#p24#24 Moses 3:21–24]; [https://www.churchofjesuschrist.org/study/scriptures/pgp/abr/5.14-18?lang=eng#p18#18 Abraham 5:14–18]</ref> These are therefore affirmations of the created order whereby only relations between men and women are ethically proper. These scriptures, combined with those before that describe are telos, testify that, in matters regarding how we determine what is ethically-proper sexual conduct, it doesn't matter that God created us, but to what end he created us. If he created us for a particular end that was good, then we can and should make decisions that adhere to that purpose. God created woman from the rib of a man and said that for this reason (the reason of being taken from the man) shall a man leave his father and mothers and cleave to his wife, becoming one flesh ([https://www.churchofjesuschrist.org/study/scriptures/ot/gen/2.21-24?lang=eng Genesis 2:21–24]). He commanded them to multiply and replenish the earth ([https://www.churchofjesuschrist.org/study/scriptures/ot/gen/1.28?lang=eng Genesis 1:28]). God then saw that his creation was "very good" ([https://www.churchofjesuschrist.org/study/scriptures/ot/gen/1.31?lang=eng Genesis 1:31]). | #Restoration scripture echoes Genesis in affirming that men and women should become “one flesh”—affirming the creative order discussed in Justin W. Starr’s paper above.<ref>[https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/49.15-17?lang=eng Doctrine & Covenants 49:15–17]; [https://www.churchofjesuschrist.org/study/scriptures/pgp/moses/3.21-24?lang=eng#p24#24 Moses 3:21–24]; [https://www.churchofjesuschrist.org/study/scriptures/pgp/abr/5.14-18?lang=eng#p18#18 Abraham 5:14–18]</ref> These are therefore affirmations of the created order whereby only relations between men and women are ethically proper. These scriptures, combined with those before that describe are telos, testify that, in matters regarding how we determine what is ethically-proper sexual conduct, it doesn't matter that God created us, but to what end he created us. If he created us for a particular end that was good, then we can and should make decisions that adhere to that purpose. God created woman from the rib of a man and said that for this reason (the reason of being taken from the man) shall a man leave his father and mothers and cleave to his wife, becoming one flesh ([https://www.churchofjesuschrist.org/study/scriptures/ot/gen/2.21-24?lang=eng Genesis 2:21–24]). He commanded them to multiply and replenish the earth ([https://www.churchofjesuschrist.org/study/scriptures/ot/gen/1.28?lang=eng Genesis 1:28]). God then saw that his creation was "very good" ([https://www.churchofjesuschrist.org/study/scriptures/ot/gen/1.31?lang=eng Genesis 1:31]). | ||
#[https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/131.1-2?lang=eng Doctrine & Covenants 131:1–2] teaches that one must enter into the covenant of marriage in order to reach the Celestial Kingdom. | #[https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/131.1-2?lang=eng Doctrine & Covenants 131:1–2] teaches that one must enter into the covenant of marriage in order to reach the Celestial Kingdom. | ||
− | #[https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/132.19-20?lang=eng Doctrine & Covenants 132:19–20] lays out more of Latter-day Saint theology of marriage. According to that section, men and women’s glory as gods consists in part in having “a fulness and a continuation of the seeds forever and ever.” Thus, the capacity to have spiritual offspring is a necessary condition of becoming gods in Latter-day Saint theology. Doctrine & Covenants 132 teaches that only men and women joined together in marriage have this capacity. [https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/132.63?lang=eng Verse 63 of the revelation] teaches that men and women are sealed together in part to “bear the souls of men.” The revelation teaches that a binary sexual complementarity is required in order to achieve spiritual creation.<ref>It should be noted that Joseph Smith never appears to have taught in his public sermons that human spirits were birthed by Heavenly Parents in the pre-mortal existence. Indeed, he seems to have taught in his public sermons that spirits were never created. See Kenneth W. Godfrey, “[https://rsc.byu.edu/pearl-great-price-revelations-god/history-intelligence-latter-day-saint-thought The History of Intelligence in Latter-day Saint Thought],” in ''The Pearl of Great Price: Revelations from God'', ed. H. Donl Peterson and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1989), 213–36; Blake Ostler, “[https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V15N01_61.pdf The Idea of Pre-Existence in the Development of Mormon Thought],” ''Dialogue: A Journal of Mormon Thought'' 15, no. 1 (Spring 1982): 59–78. Although that is true, it is also the case that his revelations teach that men and women can create spirit children and that our spirits were at one point created. The Book of Moses teaches this doctrine of spirits having a moment when they were created and the majority of Latter-day Saint scriptural exegetes have recognized this or at least been open to it. See [https://abn.churchofjesuschrist.org/study/scriptures/pgp/moses/3.5?lang=eng Moses 3:5] and especially in connection to [https://abn.churchofjesuschrist.org/study/scriptures/pgp/moses/1.8?lang=eng Moses 1:8] where Moses sees "all the children of men which are and '''were''' created." All scripture assumes real pre-existence instead of ideal pre-existence and virtually all Latter-day Saint exegetes with the exception of perhaps one have recognized this. See Elder Bruce R. McConkie, “Christ and the Creation,” in ''Studies in Scripture: Volume Two, The Pearl of Great Price'', ed. Robert L. Millet and Kent P. Jackson (Salt Lake City: Randall Book, 1985), 88; Milton R. Hunter, ''Pearl of Great Price Commentary'' (Salt Lake City: Bookcraft, 1951), 80–86; Richard D. Draper, S. Kent Brown, and Michael D. Rhodes, ''The Pearl of Great Price: A Verse by Verse Commentary'' (Salt Lake City: Deseret Book Company, 2005), 222; H. Donl Peterson, ''The Pearl of Great Price: A History and Commentary'' (Salt Lake City: Deseret Book Company, 1987), 129–30; Shon D. Hopkin, “Premortal Existence,” in ''Pearl of Great Price Reference Companion'', ed. Dennis L. Largey (Salt Lake City: Deseret Book Company, 2017), 240–41; Hyrum L. Andrus, ''Doctrinal Commentary on the Pearl of Great Price'' (Salt Lake City: Deseret Book Company, 1973), 99–136; Aaron P. Schade and Matthew L. Bowen, ''The Book of Moses: From the Ancient of Days to the Latter Days'' (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book Company, 2021), 153–54n30; Book of Mormon Central and Jeffrey R. Bradshaw, “Book of Moses Essays: #54 Moses Sees the Garden of Eden (Moses 3) Spiritual Creation (Moses 3:5-7),” ''The Interpreter Foundation'', May 8, 2021, https://interpreterfoundation.org/book-of-moses-essays-054/; Terryl L. Givens, “[https://interpreterfoundation.org/conferences/2020-book-of-moses-conference/papers/givens/ The Book of Moses as a Pre–Augustinian Text: A New Look at the Pelagian Crisis],” in ''Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities'', ed. Jeffrey M. Bradshaw, David R. Seely, John W. Welch and Scott Gordon, 2 vols. (Orem, UT: The Interpreter Foundation; Springville, UT: Book of Mormon Central; Redding, CA: FAIR; Tooele, UT: Eborn Books, 2021), 1:293–314. Of the five commentaries on the Doctrine and Covenants that were reviewed and that commented on v. 63 of this revelation specifically, two appear to explicitly accept that spirit birth is a reality. Exactly how is not specified. See Roy W. Doxey, ''Doctrine and Covenants Speaks'' (Salt Lake City: Deseret Book Company, 1970), 422; Daniel H. Ludlow, ''A Companion to Your Study of the Doctrine and Covenants'', 2 vols. (Salt Lake City: Deseret Book Company, 1978), 1:664. Two seem to be at the very least open to that possibility. See Robert L. Millet, "A New and Everlasting Covenant (D&C 132)," in Studies in Scripture: Volume One, The Doctrine and Covenants, ed. Robert L. Millet and Kent P. Jackson (Salt Lake City: Deseret Book Company, 1989), 524–25. See also Joseph Fielding McConkie and Craig J. Ostler, ''Revelations of the Restoration: A Commentary on the Doctrine and Covenants and Other Modern Revelations'' (Salt Lake City: Deseret Book Company, 2000), 63. One appears to believe that reference to the eternal worlds and bearing the souls of men refers to mortal life and the bearing of life on earth similar to how Doctrine & Covenants 49:15-17 speaks about marriage. See Richard O. Cowan, Doctrine & Covenants: Our Modern Scripture, Provo, UT: Brigham Young University Press, 1978), 133. McConkie's and Ostler's commentary may have meant to fit more into this understanding of the verse. The dominant understanding seems to be that spirit birth is a reality. All commentators agree that sexual relations are only proper between a married man and woman. Indeed, there still seems to be little purpose for God creating as man and woman if it did not have a vital purpose to our earthly and eternal flourishing. Lastly, Brian Hales discusses evidence that Joseph Smith taught spirit birth to his followers more in private when introducing eternal and plural marriage. He also relates this evidence to Doctrine & Covenants 132 and concludes that it and JS's private teachings substantiate the doctrine of spirit birth. See Brian C. Hales, ''Joseph Smith's Polygamy: Volume 3, Theology'' (Salt Lake City: Greg Kofford Books, 2013), 113–125. Thus at worst Joseph Smith considered spirit birth a possibility and didn't consider it carefully enough when presenting his King Follet Discourse that the so-called "progressives" on this issue quote and rely on in order to construct theologies that permit same-gender sexual relations.</ref> This scripture alone naturally necessitates an ethic in which homosexual sexual behavior is discouraged or prohibited since engaging in it isn’t consonant with your divine identity and destiny. Sanctioned homosexual sexual behavior would confuse men and women both on earth and in heaven as to what their divine nature and destiny actually is. It would distort it. | + | #[https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/132.19-20?lang=eng Doctrine & Covenants 132:19–20] lays out more of Latter-day Saint theology of marriage. According to that section, men and women’s glory as gods consists in part in having “a fulness and a continuation of the seeds forever and ever.” Thus, the capacity to have spiritual offspring is a necessary condition of becoming gods in Latter-day Saint theology. Doctrine & Covenants 132 teaches that only men and women joined together in marriage have this capacity. [https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/132.63?lang=eng Verse 63 of the revelation] teaches that men and women are sealed together in part to “bear the souls of men.” The revelation teaches that a binary sexual complementarity is required in order to achieve spiritual creation.<ref>It should be noted that Joseph Smith never appears to have taught in his public sermons that human spirits were birthed by Heavenly Parents in the pre-mortal existence. Indeed, he seems to have taught in his public sermons that spirits were never created. See Kenneth W. Godfrey, “[https://rsc.byu.edu/pearl-great-price-revelations-god/history-intelligence-latter-day-saint-thought The History of Intelligence in Latter-day Saint Thought],” in ''The Pearl of Great Price: Revelations from God'', ed. H. Donl Peterson and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1989), 213–36; Blake Ostler, “[https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V15N01_61.pdf The Idea of Pre-Existence in the Development of Mormon Thought],” ''Dialogue: A Journal of Mormon Thought'' 15, no. 1 (Spring 1982): 59–78. Although that is true, it is also the case that his revelations teach that men and women can create spirit children and that our spirits were at one point created. The Book of Moses teaches this doctrine of spirits having a moment when they were created and the majority of Latter-day Saint scriptural exegetes have recognized this or at least been open to it. See [https://abn.churchofjesuschrist.org/study/scriptures/pgp/moses/3.5?lang=eng Moses 3:5] and especially in connection to [https://abn.churchofjesuschrist.org/study/scriptures/pgp/moses/1.8?lang=eng Moses 1:8] where Moses sees "all the children of men which are and '''were''' created." All scripture assumes real pre-existence instead of ideal pre-existence and virtually all Latter-day Saint exegetes with the exception of perhaps one have recognized this. See Elder Bruce R. McConkie, “Christ and the Creation,” in ''Studies in Scripture: Volume Two, The Pearl of Great Price'', ed. Robert L. Millet and Kent P. Jackson (Salt Lake City: Randall Book, 1985), 88; Milton R. Hunter, ''Pearl of Great Price Commentary'' (Salt Lake City: Bookcraft, 1951), 80–86; Richard D. Draper, S. Kent Brown, and Michael D. Rhodes, ''The Pearl of Great Price: A Verse by Verse Commentary'' (Salt Lake City: Deseret Book Company, 2005), 222; H. Donl Peterson, ''The Pearl of Great Price: A History and Commentary'' (Salt Lake City: Deseret Book Company, 1987), 129–30; Shon D. Hopkin, “Premortal Existence,” in ''Pearl of Great Price Reference Companion'', ed. Dennis L. Largey (Salt Lake City: Deseret Book Company, 2017), 240–41; Hyrum L. Andrus, ''Doctrinal Commentary on the Pearl of Great Price'' (Salt Lake City: Deseret Book Company, 1973), 99–136; Aaron P. Schade and Matthew L. Bowen, ''The Book of Moses: From the Ancient of Days to the Latter Days'' (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book Company, 2021), 153–54n30; Book of Mormon Central and Jeffrey R. Bradshaw, “Book of Moses Essays: #54 Moses Sees the Garden of Eden (Moses 3) Spiritual Creation (Moses 3:5-7),” ''The Interpreter Foundation'', May 8, 2021, https://interpreterfoundation.org/book-of-moses-essays-054/; Terryl L. Givens, “[https://interpreterfoundation.org/conferences/2020-book-of-moses-conference/papers/givens/ The Book of Moses as a Pre–Augustinian Text: A New Look at the Pelagian Crisis],” in ''Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities'', ed. Jeffrey M. Bradshaw, David R. Seely, John W. Welch and Scott Gordon, 2 vols. (Orem, UT: The Interpreter Foundation; Springville, UT: Book of Mormon Central; Redding, CA: FAIR; Tooele, UT: Eborn Books, 2021), 1:293–314. Of the five commentaries on the Doctrine and Covenants that were reviewed and that commented on v. 63 of this revelation specifically, two appear to explicitly accept that spirit birth is a reality. Exactly how is not specified. See Roy W. Doxey, ''Doctrine and Covenants Speaks'' (Salt Lake City: Deseret Book Company, 1970), 422; Daniel H. Ludlow, ''A Companion to Your Study of the Doctrine and Covenants'', 2 vols. (Salt Lake City: Deseret Book Company, 1978), 1:664. Two seem to be at the very least open to that possibility. See Robert L. Millet, "A New and Everlasting Covenant (D&C 132)," in ''Studies in Scripture: Volume One, The Doctrine and Covenants'', ed. Robert L. Millet and Kent P. Jackson (Salt Lake City: Deseret Book Company, 1989), 524–25. See also Joseph Fielding McConkie and Craig J. Ostler, ''Revelations of the Restoration: A Commentary on the Doctrine and Covenants and Other Modern Revelations'' (Salt Lake City: Deseret Book Company, 2000), 63. One appears to believe that reference to the eternal worlds and bearing the souls of men refers to mortal life and the bearing of life on earth similar to how Doctrine & Covenants 49:15-17 speaks about marriage. See Richard O. Cowan, Doctrine & Covenants: Our Modern Scripture, Provo, UT: Brigham Young University Press, 1978), 133. McConkie's and Ostler's commentary may have meant to fit more into this understanding of the verse. The dominant understanding seems to be that spirit birth is a reality. All commentators agree that sexual relations are only proper between a married man and woman. Indeed, there still seems to be little purpose for God creating as man and woman if it did not have a vital purpose to our earthly and eternal flourishing. Lastly, Brian Hales discusses evidence that Joseph Smith taught spirit birth to his followers more in private when introducing eternal and plural marriage. He also relates this evidence to Doctrine & Covenants 132 and concludes that it and JS's private teachings substantiate the doctrine of spirit birth. See Brian C. Hales, ''Joseph Smith's Polygamy: Volume 3, Theology'' (Salt Lake City: Greg Kofford Books, 2013), 113–125. Thus at worst Joseph Smith considered spirit birth a possibility and didn't consider it carefully enough when presenting his King Follet Discourse that the so-called "progressives" on this issue quote and rely on in order to construct theologies that permit same-gender sexual relations.</ref> This scripture alone naturally necessitates an ethic in which homosexual sexual behavior is discouraged or prohibited since engaging in it isn’t consonant with your divine identity and destiny. Sanctioned homosexual sexual behavior would confuse men and women both on earth and in heaven as to what their divine nature and destiny actually is. It would distort it. |
#[https://www.churchofjesuschrist.org/study/scriptures/the-family-a-proclamation-to-the-world/the-family-a-proclamation-to-the-world?lang=eng The Family: A Proclamation to the World] teaches that all men and women were born of Heavenly Parents in the pre-mortal life. Latter-day Saint theology affirms the existence of a Heavenly Mother by whom the spirits of all of humanity from Adam to the present day have been sired.<ref>David L. Paulsen and Martin Pulido, “[https://byustudies.byu.edu/article/a-mother-there-a-survey-of-historical-teachings-about-mother-in-heaven/ ‘A Mother There’: A Survey of Historical Teachings About Heavenly Mother],” ''BYU Studies Quarterly'' 50, no. 1 (2011): 70–97.</ref> It has been affirmed that the Proclamation came by way of divine inspiration and revelation [[Question: Is the Mormon document "The Family: A Proclamation to the World" official doctrine?|many times]]. | #[https://www.churchofjesuschrist.org/study/scriptures/the-family-a-proclamation-to-the-world/the-family-a-proclamation-to-the-world?lang=eng The Family: A Proclamation to the World] teaches that all men and women were born of Heavenly Parents in the pre-mortal life. Latter-day Saint theology affirms the existence of a Heavenly Mother by whom the spirits of all of humanity from Adam to the present day have been sired.<ref>David L. Paulsen and Martin Pulido, “[https://byustudies.byu.edu/article/a-mother-there-a-survey-of-historical-teachings-about-mother-in-heaven/ ‘A Mother There’: A Survey of Historical Teachings About Heavenly Mother],” ''BYU Studies Quarterly'' 50, no. 1 (2011): 70–97.</ref> It has been affirmed that the Proclamation came by way of divine inspiration and revelation [[Question: Is the Mormon document "The Family: A Proclamation to the World" official doctrine?|many times]]. | ||
#[https://www.churchofjesuschrist.org/study/scriptures/jst?lang=eng The Joseph Smith Translation of the Bible] adds commentary to and restores much of the text of the Bible that is relevant to discussions of the Biblical witness regarding homosexual sexual behavior. Readers can see this for themselves in Joseph Smith's [https://www.churchofjesuschrist.org/study/scriptures/jst/jst-gen/19?lang=eng revision of Genesis 19] and the Sodom narratives, Romans 1:26–32,<ref>Smith, "[https://journal.interpreterfoundation.org/feet-of-clay-queer-theory-and-the-church-of-jesus-christ/#section-b Feet of Clay]," 129.</ref> and 1 Corinthians 6:12 and 6:18.<ref>Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews, ''Joseph Smith's New Translation of the Bible: Original Manuscripts'' (Provo, UT: Religious Studies Center, Brigham Young University, 2004), 501.</ref> In each of these cases Joseph Smith either agrees with or intensifies the biblical witness against homosexual sexual behavior. | #[https://www.churchofjesuschrist.org/study/scriptures/jst?lang=eng The Joseph Smith Translation of the Bible] adds commentary to and restores much of the text of the Bible that is relevant to discussions of the Biblical witness regarding homosexual sexual behavior. Readers can see this for themselves in Joseph Smith's [https://www.churchofjesuschrist.org/study/scriptures/jst/jst-gen/19?lang=eng revision of Genesis 19] and the Sodom narratives, Romans 1:26–32,<ref>Smith, "[https://journal.interpreterfoundation.org/feet-of-clay-queer-theory-and-the-church-of-jesus-christ/#section-b Feet of Clay]," 129.</ref> and 1 Corinthians 6:12 and 6:18.<ref>Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews, ''Joseph Smith's New Translation of the Bible: Original Manuscripts'' (Provo, UT: Religious Studies Center, Brigham Young University, 2004), 501.</ref> In each of these cases Joseph Smith either agrees with or intensifies the biblical witness against homosexual sexual behavior. |
In recent years, it has become an item of interest and controversy to know what scriptural grounds are for prohibiting homosexual sexual behavior in different Christian religions.
This article provides some resources for answering this question as well as other relevant scriptural texts from the Latter-day Saint canon for answering this question.
It demonstrates, despite lengthy and intelligent cases to the contrary,[1] that The Church of Jesus Christ of Latter-day Saints stands on solid scriptural grounds in their prohibition of homosexual sexual behavior and has effectively no theological workaround for incorporating neither homosexual sexual behavior nor same-sex unions/temple sealings into their theology.
For understanding the biblical perspective on homosexuality, there are three great resources online that explain it.
The best book resource defending the traditional interpretation of scripture regarding homosexual sexual behavior:
These resources thoroughly refute any notion that the Bible is either indifferent, silent, or in favor of homosexual sexual behavior.
Uniquely Latter-day Saint texts offer many important addenda to the conversation about proper sexuality.
Some have claimed that they have received revelation that homosexual sexual behavior is correct and use this as justification for not keeping the scriptural commandment of abstaining from them. This revelation, given its incongruity with scripture and other prophetic revelation, must be a form of false revelation from false spirits.
Fornication is defined as any sexual activity between people outside of marriage. If one defines marriage as between a man and a woman, then any sexual contact between homosexual partners is going to be considered fornication. Below is a concordance of the mentions of fornication and its derivatives in scripture.
Fornication
Fornications
Fornicator
Fornicators
Homosexuality fits into the definition or the penumbras of the definitions of any other word in scripture referring to illicit sexual behavior.[8] We have gathered an exhaustive concordance of those words at this link that readers should take a look at.
Notes
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