In order to receive church ordinances such as baptism,[7] and to enter church temples, adherents are required to practice sexual abstinence outside a legal marriage between one man and one woman.[8][9] Additionally, in the church's plan of salvation noncelibate gay and lesbian individuals will not be allowed in the top tier of heaven to receive exaltation unless they repent during mortality, and a heterosexual marriage is a requirement for exaltation.[10][11] The church's policies and treatment of LGBT people has long been a source of controversy both within and outside the church.[12][13][14] They have also been a significant cause of disagreement and disaffection by members.[15][16][17]
The LDS Church has campaigned against government recognition of same-sex marriage, and the topic of same-sex marriage has been one of the church's foremost public concerns since 1993.[3]: 1 It has also supported legislation protecting members of the LGBT community against discrimination in employment, that also exempt religious institutions from honoring these protections.[18] Penalties from church leaders are stiffer for same-sex sexual sins than for heterosexual ones in matters of general church discipline, missionary requirements, and code of conduct enforcement at church-run universities.[19]
An LGBT pride flag in front of the Salt Lake City, Utah temple.
The church's statements and actions throughout its history have overwhelmingly focused on male homosexuality, and only rarely on female homosexuality (lesbianism) or bisexuality.[3]: 20 Church leaders previously taught that homosexuality was a curable condition.[20][21] They counseled members that they could and should change their attractions,[22]: 3–4 and provided conversion therapy and programs with that goal.[25] From 1976 until 1989 the church handbook of policies called for church discipline for members attracted to the same sex, punishing merely being homosexual with sanctions similar to those for acts of adultery and child molestation.[3]: 16, 43 Even celibate gay people were subject to excommunication.[27] Church publications now state that "individuals do not choose to have such attractions", the church opposes conversion therapy,[28] its church-run therapy services no longer provides sexual orientation change efforts,[28] and the church has no official stance on the causes of homosexuality.[29][30][4] These current teachings and policies leave homosexual members with the options of attempting a mixed-orientation opposite-sex marriage,[3]: 27 [31]: 108 or living a lifetime of celibacy without any sexual expression.[34]
Since the first recorded mentions of homosexuality by top church leaders, teachings and policies around the nature, etiology, mutability, and identity around same-sex romantic and physical attractions have seen many changes through the decades.[37] Church rhetoric around homosexuality has softened over time.[41] For example, global church leaders (called general authorities) in the past unambiguously pronounced over 30 purported causes of homosexuality (e.g. addiction,[42][43] contagion, recruiting, domineering mother,[44] selfishness[45][45]: 36–38) and denied biological explanation.[3]: 19 The church has since reversed many of its stances around homosexuality, including moving to a stance of neutrality on the origins of homosexuality, and acknowledging by implication that past leaders' encouragement of mixed-orientation marriages may have been erroneous.[3]: 217 A table summarizing some of the major shifts in official dialogue is shown below.
Addiction,[43] masturbation,[52] pornography,[53] family dysfunction,[54][55][56] smothering mother,[44] distant or weak father,[57][44] sexual abuse,[58][59] selfishness,[45]: 36–38 speaking about it,[45]: 34, 39 gender non-conforming dress or behavior[60]
Though the church's position of homosexual behavior as sinful has remained the same, the tone in rhetoric from top leaders has gone from confrontational condemnation to sympathetic concern for those "afflicted" with same-sex attraction.[88]: 11–13 However, some researchers from the Journal for the Scientific Study of Religion argue that this shift is ultimately just reproducing the same anti-LGBTQ rhetoric, but disguising it "in a kinder package" with a "gentler façade" to deflect criticism of overt homophobia, and that this rhetoric serves to strengthen institutional church power and the heterosexual subordination of LGBTQ people despite their growing societal acceptance.[88]: 11–12, 17 In reference to the harsh rhetoric on homosexuality of the past, the apostle D. Todd Christofferson stated in 2015, "I think we can express things better." The same year the apostle Dallin H. Oaks spoke on the topic saying, "I know that the history of the church is not to seek apologies or to give them. We sometimes look back on issues and say, 'Maybe that was counterproductive for what we wish to achieve,' but we look forward and not backward."[89]
Previous teachings that have changed include the belief that homosexual attractions themselves were a curable illness. In 1959, in response to a rash of arrests of gay men in Utah and Idaho, church presidentDavid O. McKay appointed the apostles Spencer W. Kimball and Mark E. Petersen to focus on "curing" gay members.[90]: 381 [24]: 377 That same year the church's largest school Brigham Young University (BYU) began its on-campus electroshock aversion therapy program attempting to eliminate or diminish homosexual attractions which lasted over three decades into the mid-1990s.[24]: 379[3]: 90 At the time, the American Psychiatric Association (APA) classified homosexuality as a mental illness in its Diagnostic and Statistical Manual of Mental Disorders (DSM), and Kimball adamantly stated on multiple occasions that it could and should be cured.[91][71]: 7 Kimball also taught that local church leaders could influence gay members by quoting scripture to them, appealing to their reason, encouraging them to abandon gay lovers and associates, praying with them, and encouraging them to replace any sexual expression of homosexual feelings with heterosexual dating.[71]: 2–6 In 1973 the APA removed homosexuality from the DSM,[92] and in 1990 the World Health Organization (WHO) removed homosexuality from its list of disorders in the International Classification of Diseases.[93][94]
Later the church softened its stance on gay feelings, instead shifting to a focus on homosexuality as a behavior that should be overcome. This change was reflected in a 1992 guidebook update removing all previous references to homosexuality as a disease.[22] Top leaders also taught on several occasions from the 1970s to the early 2000s that homosexual feeling may stem from a confusion over one's gender identity or gender roles.[95]: 341 Since then the church has acknowledged the differences between gender identity and sexual orientation.[65][75][96]
Some changes in teachings have seemed abrupt and contradictory as was the case in 1995 when a First Presidency leader affirmed in the church's Ensign magazine that the idea of an inborn homosexual orientation was a false belief with no scientific evidence, reasoning that if homosexuality were inborn it would frustrate God's plan.[47] In the next month's edition, however the apostle Oaks refuted those statements (though without referring to them directly) by asserting that inheritance may have a complex relationship with a person's homosexual orientation.[97]: 58 [51]
LDS historian Greg Prince wrote that prior to 1968 there was no standardized church response to homosexual attractions and intercourse, and that the most frequent response for over a century had been "benign neglect".[3]: 17 Similarly, the LDS-raised historian D. Michael Quinn stated that early church leaders had a more tolerant view of homosexuality given that during the 19th century, the church (like American society as a whole) was relatively tolerant of same-sex intimate relationships. Quinn also stated that several prominent Utahns were not disciplined after stating they were living in romantic relationships with their same-sex domestic partners (though historic evidence often only hints at and does not prove sex between particular individuals).[24]: 4, 8 [103] For example Mormon Tabernacle Choir director Evan Stephens never married a woman but had intimate relationships and shared a bed with a series of male domestic partners and traveling companions.[104] These relationships were described with a euphemism in a church magazine.[24]: 237–246 [105]
Also notable was the relationship of Louise B. Felt and May Anderson, the church's first two general presidents of Primary, the church's organization for children. They lived together in the same bedroom for decades and were referred to by other top Primary leaders as the "David and Jonathan" of Primary.[24]: 125 Additionally, LDS-raised sociologist Kimball Young cited the early church's practice of sealing men to each other as evidence of latent same-sex romantic desires.[106][24]: 136–138
Early instances
There were several known or alleged instances of members participating in same-sex sexual and romantic relationships in the 19th century and early 20th century. These include the young man George Naylor,[107]: 1200 the actress Ada Russell,[24]: 427–428 and the researcher Mildred Berryman.[110] During the early days of the church, when same-sex sexual activity by a member was suspected, the accused was sometimes disfellowshipped or excommunicated, and from 1852 on, under the church-controlled Utah Territory legislature, any sex between males was punished by the courts.[107][111] Just over a decade after the church's founding the first known instance of church discipline for same-sex sexual activity occurred over the alleged acts between church leader John Bennett and Francis Higbee.[24]: 266–267 Historian Valeen Avery has suggested that one of church founder Joseph Smith's sons, David Hyrum Smith (born in 1844, died in 1904), may have been gay.[112]
Patriarch Smith was released amidst accusations of homosexual affairs
One of the more prominent instances of same-sex erotic activity by a Mormon man in the early 20th century was that of the presiding patriarchJoseph Fielding Smith. He served in the position only four years before being released by church president George Albert Smith, reportedly for reasons of "ill health."[113] However, there is evidence he had been involved in several gay affairs with at least three men.[116]
Increasing attention from leadership
Though the terms "homosexuality" was in use in the United States (US) since 1892, the first instance of the term "homosexuality" in top church leader's public discourse was in a 1952 General Conference speech.[118] The first time homosexuality was explicitly discussed in the church's Handbook of Instructions was in the 1968 edition, over 130 years into the church's history.[3]: 10 Quinn has suggested that early LDS Church leaders had a more tolerant view of homosexuality, but leaders like then apostleGordon B. Hinckley have stated that top leaders have always considered homosexual behavior a serious sin.[119][120] It appears that by the 1940s church leaders developed a greater preoccupation with homosexual behavior, as by 1947 apostle Charles Callis was assigned to handle cases of church members suspected of or having confessed to same-sex sexual behavior.[121][90]: 271 Additionally, surveillance had been organized in 1945 to stop reported male-male sexual activity in the church's (now-demolished) Deseret Gymnasium steam room.[97]: 307 Callis was succeeded in his appointment over homosexual cases by the apostle Spencer W. Kimball in 1947.[90]: 271 [122] Kimball began sharing this role with apostle Mark E. Petersen in 1959.[123] Within eight years they had collectively counseled over one thousand individuals on the topic of homosexuality.[3]: 33 From 1969 through at least 2013, nearly every year saw at least a mention of homosexuality in top leaders' discourse in general conference and the church's main magazine.[88]: 6 From the 1950s into the 1990s top leaders taught that homosexuality was a problem correlated with the destruction of American society.[88]: 6–8 Additionally, from the 1970s into at least the present they taught it was related to the destruction of the family,[88]: 6, 8–10 and a contradiction of God-given gender norms.[88]: 6, 10–11
As of 2024[update], all homosexual or same-sex sexual activity is forbidden by the church in its law of chastity, and the church teaches that God does not approve of same-sex marriage.[1][124] Adherents who participate in same-sex sexual behavior may face church discipline. As of 2018[update], penalties from church leaders are stiffer for same-sex transgressions than for heterosexual ones in general church discipline, missionary requirements, and honor code enforcement at church-owned universities.[19] 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 all sexual relations outside an opposite-sex marriage.[3]: 116 [4][5] All people, however, including those participating in same-sex activity and relationships, are permitted to attend weekly church worship services.[6] According to church teachings, after their deaths non-celibate gay and lesbian individuals will not be allowed in the top tier of heaven to receive unless they repent, and a heterosexual marriage is a requirement for exaltation.[10][11] In the LDS Church's cosmology God the Father is a heterosexual man married to at least one Heavenly Mother, and reproduction for exalted beings is an important element of the afterlife.[125]: 47–49 The church teaches that homosexual behavior has always been a grievous sin,[120][46] and it no longer holds a position on the origins of homosexuality.[126]
In order to receive church ordinances such as baptism, and to participate in temple rites, adherents are required to abstain from same-sex relations or any sexual activity outside a legal marriage between one man and one woman.[8][9] As of 2019, when baptismal candidates confess during a baptismal interview to having committed any "homosexual transgression", they require special clearance from a full-time mission president in order to be baptized.[7][127][128] Any past heterosexual activity, however, does not require special clearance from a higher leader (unless the person is still cohabiting with any sexual partner out of wedlock).[7]
Missionary service requirements
Full-time, young adult, proselyting missionaries typically commit to 18–24 months of full-time service. Openly gay (but celibate) members are allowed to be missionaries.[3]: 4
Currently, openly gay youth can serve a full-time proselyting mission for the church if they abstain from sexual activity.[3]: 4 Although, sex of any kind before a heterosexual marriage may permanently bar a person from serving as a church missionary,[129] any homosexual acts from the age of 15 and later almost always disqualifies a missionary candidate for service (even after years of subsequent celibacy) except "in rare cases".[19][130]: 28–29
Pro-LGBTQ teachings
In 1999 church president Gordon B. Hinckley publicly welcomed lesbian and gay people into LDS congregations,[131][132] and in an interview affirmed them as "good people".[133] Church leaders have spoken out against "gay-bashing" and other physical or verbal assaults on those involved in homosexual relationships.[51][134][29] They have also encouraged members to befriend gay members.[51][120] The church website now implicitly acknowledges the biological causes of homosexuality.[3]: 4
November 2015 policy change
In November 2015, the church updated its policies regarding those in legal same-sex unions, stating that such couples are apostates from the church.[135][136][14] These policies also barred such couples' children—either adopted or biological—from being baptized, confirmed, ordained, or participating in mission service until reaching adulthood or obtaining parental consent and permission from the First Presidency.[3]: 258 [135] Prior to this, local leadership had more discretion on whether or how far to pursue church disciplinary action against members in same-sex marriages. The policy was controversial and received national criticism.[3]: 261–266
The reversal
In April 2019, the church reversed its policy on couples in same-sex marriages, no longer automatically treating same-sex marriage as apostasy for church discipline. Additionally, children of same-sex couples would now be allowed to receive blessings from a priesthood holder in good standing, and be baptized without First Presidency approval. However, it still considered same-sex marriage to be a "serious transgression," and may discipline church members involved in any same-sex sexual activity.[87]
Terminology used by the church
Church leaders now teach that it's acceptable to identify as gay.[65]: 1[133] Previously, church leaders stated that the terms "homosexual", "lesbian", and "gay" should only be used as adjectives to describe feelings or behaviors, and not to describe people.[137] Church leaders have referred homosexuality as a sexual orientation.[4] Since the 1990s through at least 2015 church leaders have tended to use the term "same-gender attraction" (SGA) instead of "homosexuality" in official publications.[138]: 26 Many members have reflected that language in their self-identifications, with its use being interpreted as an in-group signalling of adherence to LDS sexual mores.[138]: 23–24, 28
A diagrammed timeline of humanity according to LDS teachings called the plan of salvation showing potential destinations on the right side after death.
According to religious scholar Taylor G. Petrey, much of the LDS Church's opposition to same-sex relationships stems from its current teachings on the afterlife and the kinds of relationships that will exist there.[139]: 108 On several occasions between 2006 and 2009 multiple top leaders stated that attractions to those of the same sex won't exist after death, saying "it must be true"[140][141] that "gay or lesbian inclinations" will "not exist post-mortality",[142] and only occur "right now in mortality."[143]: 322 [4] The 2007 church publication "God Loveth His Children" stated that, "others may not be free of this challenge [of same-gender attraction] in this life" but that "our bodies, feelings, and desires will be perfected in the next life so that every one of God’s children may find joy in a family."[146]
The 2012 church website MormonsAndGays.org also stated that "a person’s attraction to the same sex can be addressed and borne as a mortal test. It should not be viewed as a permanent condition. ... some people ... may not have the opportunity to marry a person of the opposite sex in this life, a just God will provide them with ample opportunity to do so in the next."[84][147] In the church's plan of salvation noncelibate gay and lesbian individuals will not be allowed in the top tier of heaven to receive what's called exaltation to become like God unless they repent, and a heterosexual marriage is a requirement.[10][11] Author Charlotte Scholl Shurtz stated that the focus on Heavenly Parents as a cisgender, heterosexual couple enshrines heteronormativity and teaches that heterosexuality is an essential prerequisite to godhood.[148]: 69, 77–78 She further said that current teachings deny exaltation and godhood for LGBTQ+ people unless they eternally perform a cisgender, heterosexual relationship after death.[148]: 77–78, 80
Leader and member actions towards LGBT individuals
The church has occasionally addressed the treatment and views of LGBT+ members. Church leaders have given discretion to local leaders on whether to hold church courts for suspected homosexual members, with options ranging from acquittal to excommunication.[3]: 17 In 2000 the apostle Packer addressed part of a speech to gay and lesbian youth stating church leaders don't reject, but rather love them, and show their love by teaching and disciplining them.[149][139]: 139–140 Additionally, the 2007 church pamphlet "God Loveth His Children" stated that some gay members had felt rejection by other members, and criticized members who did not show them love. The document asked gay members to show love and kindness to help other church members become less rejecting.[144] From 1976 until 1989 under president Kimball the church handbook called for church discipline for members attracted to the same sex equating merely being homosexual with the seriousness of acts of adultery and child molestation—even celibate gay people were subject to excommunication.[150] Kimball's numerous publications discussing "curing" homosexuality and condemning same-sex attractions (even without action), and his rise to the church presidency in 1973 set the stage for years of harsh treatment of gay church members.[3]: 36–37
LGBT experiences
There are many current and former members of the church who are attracted to people of the same sex, and they have had a range of positive and negative experiences with their own spiritual lives in the church and with leaders and other members.[152] For example, one member who dated other men reported never having problems with his local leaders.[153] Another instance was a Church employee who described in a 2011 article how his stake president denied his temple recommend (resulting in him getting fired from his job) simply because of his friendship with other gay men and his involvement in a charity bingo for Utah Pride.[153] One former LDS bishop and temple ordinance officiator Antonio A. Feliz said that his Peruvian mission was directed in the early 1960s[154] by South American area authorities to not teach known homosexuals.[155] Several church employees have been fired,[156][157][158] or pressured to leave for being gay (despite their celibacy),[95]: 162–163 [159] or for expressing support of LGBT rights.[160][161] Research has found many nonheterosexual members have significant difficulty reconciling their sexual and religious identities.[88]: 2
Polls on member views
Numerous surveys have been conducted to gauge LDS member views on LGBT topics. In a 2007 US poll, only one-fourth (24%) of members agreed that "homosexuality is a way of life that should be accepted" (less than any other major religious group in the survey except for Jehovah's Witnesses), and two-thirds (68%) of LDS adherents said it should be discouraged.[162] In a similar poll seven years later there were small changes with one-third (36%) saying homosexuality should be accepted, and about half (57%) stating it should be discouraged.[163]
A 2017 poll found that 40% of LDS members supported same-sex marriage while a slim majority (53%) were opposed.[164]: 10 In the same poll two-thirds (69%) of adherents supported laws that protect LGBT Americans against discrimination in employment, housing, and public accommodations.[164]: 15, 20 However, half (53%) of church members said small private business should be able to deny products and services to gay or lesbian people for religious reasons.[164]: 15, 20
Older surveys from the 20th century include a 1977 Utah poll in which three-fourths of LDS-identified responders opposed equal rights for gay teachers or ministers and 62% favored discrimination against gay people in business and government (versus two-thirds and 38% respectively of non-LDS responders).[167] The same poll found that members ranked homosexuality as after only murder and adultery in degree of sinfulness, and two years later a 1980 poll found that members ranked homosexuality as the number one most serious sin.[98]: 27 At BYU a 1997 poll found that 1/3 of male students would avoid befriending a gay student and 42% of all students believed that even celibate, honor-code-following gay members should be banned from attending the university.[168][169]
Expressions and identities for sexuality and gender are "separate, but related" aspects of a person and stem from similar biological origins.[170][171][172]: 1 The church has acknowledged differences between gender identity and sexual orientation stating that leaders have "unfinished business in teaching on [transgender situations]."[75][96][173] Gender identity and gender roles play an important part in Latter-Day Saint teachings which assert a strict binary of spiritual gender for spirit bodies. Leaders say every person's spirit body is a literal offspring of Heavenly Parents.[176] According to current church policy, transgender and other gender diverse members who have undergone an “elective transsexual operation” are banned from temple rites or receiving priesthood authority. Additionally, a transgender baptismal candidate who had already undergone gender-confirming surgery can only be baptized with First Presidency approval, and a person currently considering such a surgery is barred from baptism.[96][177][173] As of 2020 members who even non-surgically gender transition will receive membership restrictions, particularly with respect to priesthood and temple ordinances.[178][179][180]
Though there are no official numbers for how many members of the LDS Church identify their romantic orientation as gay, bisexual, or lesbian, Large surveys as recent as 2020 at the predominantly LDS BYU have found over 13% of students had marked their sexual orientation as something other than “strictly heterosexual”.[181][182] A 1972 study showed that between 10 and 13 percent of college-aged LDS men reported past experimentation with male-male sexual activity, which was similar to the percentage of non-LDS men.[183] Another poll of BYU students in 1997 found that 10% had a gay family member and 69% knew someone attracted to those of the same sex.[168] Gary Watts, former president of Family Fellowship, estimated in 2007 that only 10 percent of gay members stayed active in the church.[184]
The church's policies and treatment of LGBT people has long been a source of controversy both inside and outside the church[13][204] and a significant cause of disagreement and disaffection by members.[205][206][16]
Among members
A 2011 online survey of over 3,000 individuals who no longer believe church truth claims found that around ten percent would consider returning if (among several changes) LGBT persons were accepted and treated equally.[207] Past leaders' teachings on reparative therapy and the origins of homosexuality have also been criticized.[208][209]DezNat has been criticized for promoting homophobia and harassment against the LGBT community, reflecting a broader pattern of bigotry within the movement.
Among the public
The controversial policies for LGBT persons has made an impression on the general public. A 2003 nationwide Pew Research Center survey of over 1,000 LGBT Americans found that 83% of them said the LDS Church was "generally unfriendly towards lesbian, gay, bisexual, and transgender people" surpassed only by "the Muslim religion" at 84%.[204] Additionally, in May 2008 a Georgia Tech gay-rights manual referred to the LDS Church as "anti-gay." After two students sued the school for discrimination, a judge ordered that the material be removed.[210]
Packer's conference address published here has been criticized of condoning anti-gay violence.[213]
One general conference address later distributed as a pamphlet that generated controversy was Packer's "To Young Men Only" which condones an example of a male missionary who punched his missionary companion for making romantic advances with Packer stating, "Well, thanks. Somebody had to do it".[214] Historians Michael Quinn and Connell O'Donovan have argued these comments "essentially advocated anti-Gay violence",[77] and that the church itself endorsed such behavior by continuing to publish Packer's speech in pamphlet form.[215]: 38–39 Former bishop David Hardy also condemned the pamphlet and other publications as promoting violence against gay people, and providing harmful misinformation to his gay son.[211][212] In 1995, Oaks said, "Our doctrines obviously condemn those who engage in so-called 'gay bashing'—physical or verbal attacks on persons thought to be involved in homosexual or lesbian behavior".[51] In 2016, the church ceased publishing the pamphlet, and removed it from the church website.[216]
Protests
The policies and treatment of LGBTQ individuals have prompted several protests and mass resignations including the following:
November 2, 2008 – Hundreds of people gathered at the Salt Lake City library in a protest of Prop 8 organized by LDS mothers of gay children.[217][218][219]
November 6, 2008 – In Los Angeles over two thousand people protested at the LDS temple over the LDS Church's heavy involvement in the recent passing of California's Prop 8 banning same-sex marriage.[220]
November 7, 2008 – Three days after Prop 8 passed nearly five thousand protesters gathered at the Salt Lake Temple.[221] That evening a candlelight vigil by about 600 mothers of LGBT children was also held at the Salt Lake Temple.[219][218][217]
October 7, 2010 – Thousands of individuals surrounded Temple Square in protest of Boyd K. Packer's "Cleansing the Inner Vessel" conference address in which he characterized same-sex physical attractions as impure and unnatural tendencies that could be overcome.[13]
November 14, 2015 – In response to a policy change on members in same-sex marriages and their children, 1,500 members gathered across from the church's offices to submit their resignation letters,[206][222] with thousands more resigning online in the weeks after.[223][16]
The 2011 Broadway musical The Book of Mormon satirized church teachings on changing sexual orientation with an LDS missionary character saying he could "turn it off like a light switch" in reference to his gay feelings.[224][225]
Because of its ban against same-sex sexual activity and same-sex marriage the LDS Church 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 (also called conversion therapy or reparative therapy).[101][179] These teachings and policies left homosexual members with the option of potentially harmful attempts to change their sexual orientation,[172]: 2–3 entering a mixed-orientation opposite-sex marriage (MOM), or living a celibate lifestyle without any sexual expression (including masturbation).[227] In 2019 the church reversed its implied and previously explicit endorsement of conversion therapy, and now opposes it.[28][172]: 4–5
Self-help
In the 60s and 70s Church leaders taught that homosexuality was a curable disease and they encouraged self-help attempts by homosexual members to change their sexual orientation and cultivate heterosexual feelings.[23]: 13–19 While the LDS Church has somewhat softened its stance toward LGBTQ individuals in recent years, leaders continued to communicate into 2015 that changing one's sexual orientation was possible through personal righteousness, prayer, faith in Christ, psychotherapy, and group therapy and retreats.[101]: 96 Conversion therapy has been shown to be unethical and harmful.[226][172]: 2–3
BYU's Honor Code office required some students reported for homosexual behavior to undergo electroshock and vomit aversion therapies in the 1970s[77]: 155
To assist in members' efforts for sexual orientation change, church leaders developed an aversion therapy program on BYU campus for gay adolescents and adults in 1959 since simply being attracted to people of the same sex was an excommunicable sin under church president Kimball.[24]: 379[23]: 2 The on-campus aversion therapy program lasted into the mid-1990s.[3]: 90
Therapist-led conversion therapy efforts
Teachings later changed as it became clear these self-help and aversive techniques were not working. From the 80s to the 2000s reparative therapy (also called conversion therapy) became the dominant treatment method, and it was often recommended by the church-endorsed group Evergreen. Member attitudes reflected church leaders'. For example, in a 2010 survey of 625 Utah residents, 55% of LDS-identified respondents believed sexual orientation could be changed,[228] and a 2015 survey of 1,612 LGBT Mormons and former Mormons found that 73% of men and 43% of women had attempted sexual orientation change, usually through multiple methods across many years.[101]: 5 Local church leaders sometimes used church funds to pay for these therapies into at least 2015.[28][229][230]
Decline
Counselor-led sexual orientation change efforts were declining among members around 2015 as church teachings evolved.[23]: 17–20 [231] Leaders had explicitly stated in the 2012 "MormonsAndGays" website that same-sex sexual attractions were not a choice,[23]: 21 and affirmed in the 2016 "MormonAndGay" update that therapy focusing on a change in sexual orientation was unethical (the approach church leaders had used for decades).[233] The 2016 update, however still offered qualified statements that reparative therapy should be an option, and promised that orientation change could occur.[69]: 195 The implicit endorsement of conversion therapy was overturned in 2019 when a church representative stated, "We are opposed to conversion therapy and our therapists do not practice it."[235]
A couple in front of an LDS temple following their temple sealing marriage ceremony. LDS leaders have stated that opposite-sex marriage should not be viewed as a therapeutic step for members physically attracted to those of the same sex.[236]
Many gay and lesbian members of the LDS Church have felt that they should marry someone of the opposite sex because of the LDS Church's emphasis on marriage. According to LDS historian Greg Prince, for decades church leaders counseled many men to marry a woman with the promise this would "cure" their homosexuality. He wrote that the overall track record of these mixed-orientation marriages (MOMs) has "generally been dismal, often catastrophic, and sometimes lethal" despite the best intentions.[238]
The church's 2012 website acknowledged by implication that past leaders' advice for individuals attracted to the same-sex to marry someone of the opposite sex may have been erroneous.[3]: 217 Leaders have said that homosexual attractions will not continue past death,[4] and that those who don't have an opportunity to be married in this life will in the afterlife.[239][51] The church teaches that heterosexual marriage is one of several requirements for afterlife entry into the "highest degree of glory" in the celestial kingdom. In 2012 an official church website stated church leaders no longer necessarily advise opposite-sex marriage to those attracted to the same sex.[84][240]
A 2015 study found that 51% of the 1,612 LGBT Mormon respondents who had entered a mixed-orientation marriage ended up divorcing.[237]: 301 [241] It further projected that 69% of all these marriages would ultimately end in divorce.[31]: 108 [242][243] The study found that engaging in mixed-orientation marriages and involvement in the LDS Church were correlated with higher rates of depression and a lower quality of life for LGBT people.[245]
Political involvement around LGBT rights
The LDS Church has held notable influence on laws around LGBT individuals in the United States, especially in the state of Utah.[246]
The LDS Church has been involved with many pieces of legislation relating to discrimination against LGBTQ people, same-sex sexual activity, and same-sex marriage. For instance, in 1851 under Brigham Young's theocracy over the newly formed Utah Territory in the western US,[247] the church-selected legislature passed a law banning any man from "sexual intercourse with any of the male creation" with penalties left to the courts' discretion.[107]: 1200
Motivations
Church 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.[248][249][250] In 1997 then church president Gordon Hinckley declared the church would "do all it can to stop the recognition of same-sex marriage in the United States", and the apostle M. Russell Ballard has said the church is "locked in" if anything interferes with the principle of marriage only being between a man and a woman.[3]: 73 [251]
The church distributed hundreds of thousands of these Protect Marriage Coalition lawn signs during their involvement with the pro-Prop 8 campaign.[252]
Church involvement around same-sex marriage legislation include playing important roles in defeating same-sex marriage legalization in Hawaii (Amendment 2), Alaska (Measure 2), Nebraska (Initiative 416), Nevada (Question 2), California (Prop 22), and Utah (Amendment 3).[253] During Prop 8 church members represented as much as 80 to 90 percent of the early volunteers petitioning voters door-to-door and 50 percent of the campaign funds in support of it.[246] Church leaders are prohibited from employing their authority to perform same-sex marriages, and church property cannot be used for same-sex weddings or receptions.[3]: 250 A 2017 Public Religion Research Institute survey found that over half (52%) of Mormon young adults (18–29) supported same-sex marriage while less than a third (32%) of Mormon seniors (65+) did the same.[164]: 11 [254]
A 2017 Public Religion Research Institute survey found that over half (53%) of all Mormon adults believed small private business should be able to deny products and services to gay or lesbian people for religious reasons (compared to 33% of the 40,000+ American adults surveyed),[164]: 15, 23 and 24% of all Mormon adults oppose laws that protect LGBT Americans against discrimination in employment, housing, and public accommodations.[254][164]: 20
In society at large LGBT individuals especially youth are at a higher risk of depression, anxiety, and suicide[256][257] due to minority stress stemming from societal anti-LGBT biases and stigma, rejection, and internalized homophobia.[258] Some individuals and organizations have linked church teachings against homosexuality and the treatment of LGBT Mormons by other members and leaders as contributing to LGBT Mormon suicides.[259][260][261] LDS historian Gregory Prince stated that by condemning homosexuality as "evil, self-inflicted, and impossible in postmortal existence" LDS Church leaders have enabled harsh behavior by its members with the alarming number of LDS LGBT homeless and Utah's highest per capita teen suicide rate in the country manifesting the effects of this cruelty.[3]: 4
LGBT Mormon suicides and experiences with suicidal ideation have received media coverage.[262][263][264] In January 2016 the LDS Church mourned over reported suicides of LGBT Mormons and stated that leaders and members are taught to "reach out in an active, caring way to all, especially to youth who feel estranged or isolated."[265] The Affirmation website reported over 30 LGBT Mormon victims died by suicide between 1971 and 2008[266][267] including five gay male BYU students who all died by suicide in 1965.[269]
In 2013 it was estimated that among the approximately 1000 homeless Utah youths, 30% to 40% were LGBTQ with about half of those coming from LDS homes[270][271] Another survey showed about 5,000 youth in Utah experience homelessness per year with 60% coming from LDS homes, and over 40% of unhoused Utah youth were LGBT.[257] The Youth Futures Homeless Shelter in the predominantly-LDS city of Ogden, Utah reported in 2015 that over half their often homeless youth clients self-identified as gay or trans.[272] A survey by the Utah Department of Human Services found 48% of gay, lesbian and bisexual teenagers in the state seriously considered suicide in 2021.[273] In the large 2012 survey "Growing Up LGBT in America" over two-thirds of LGBT youth in Utah reported not feeling accepted in their community, compared to 42% of LGBT youth nationwide, and 3/4 said they would need to leave Utah to feel accepted.[274]
Students at an unofficial LGBTQ BYU organization (USGA) meeting in 2017
LGBTQ students have received media coverage at the three main universities owned by the LDS Church (Brigham Young University (BYU), BYU–Idaho, and BYU–Hawaii).[275][276][277] Most media coverage concern the Utah-based BYU university, as it's the largest religious university in North America and is the flagship institution of the LDS Church's educational system. Several LGBT rights organizations have criticized BYU's Honor Code as it relates to LGBT students and The Princeton Review has regularly ranked BYU among the most LGBT-unfriendly schools in the United States.[278][279] As of 2017 BYU campus offered no official LGBT-specific resources.[280] 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.[181][182]
BYU has been ranked as the worst large US university for LGBT persons.[278][279]
BYU has seen many changes in policies around its LGBT student population. In 1962 a ban on students known to have a homosexual orientation was enacted by Ernest Wilkinson, but softened a decade later by his successor Dallin H. Oaks to only ban "overt and active homosexuals."[24]: 375 [281][282] Under Oaks there was a system of surveillance and searches of student dorms in order to expel students suspected of any same-sex sexual activity.[283][284][285] These efforts included stakeouts by BYU security looking for license plates of BYU students at gay bars in Salt Lake City and fake contact advertisements placed in gay publications attempting to ensnare BYU students.[286][24]: 442[287] In the late 1990s a reference to "homosexual conduct" was added to the BYU Honor Code,[288] and there was a ban on coming out for lesbian, gay, or bisexual students.[289][290][291] In 2007, BYU changed the honor code to read that stating one's sexual orientation was not an honor code issue.[292] In February 2020, BYU removed "homosexual behavior" from its Honor Code,[293][294][295] but a ban on same-sex romantic behavior such as dating, holding hands, and kissing remains in place as of 2023.[277][296]
^ abSimmons, Brian (December 2017). Coming out Mormon: An examination of religious orientation, spiritual trauma, and PTSD among Mormon and ex-Mormon LGBTQQA adults(PDF). University of Georgia Theses and Dissertations (PhD). Athens, Georgia: University of Georgia. p. 65. [A] current temple recommend [allows one] to participate in temple ordinances. In order to hold a current temple recommend, a person must attest to their ecclesiastical leaders that they maintain faith in the LDS Church, and live according to the standards (including no sexual activity outside of heterosexual marriage and abstaining from coffee, tea, alcohol, tobacco, and illicit drugs).
^ ab"Temples". churchofjesuschrist.org. LDS Church. June 2019. Retrieved February 27, 2023.
^ abcBeaver, Michelle (March 11, 2011). "Mormon church has a fractured history with gays". The Mercury News. San Jose, California: Digital First Media. Retrieved January 16, 2023. There are three levels to the heaven in which Mormons believe, and to make it to the highest level, one must be married. Perhaps the most sacred church ordinance is the temple marriage, a "sealing" between a man and a woman that is believed to be eternal, according to Richley Crapo, a Utah State University professor. There is no place for homosexuality in Mormon marriages, and no place for noncelibate homosexuals in the top level of Mormon heaven, unless that person has repented accordingly in the afterlife.
^ abcPetrey, Taylor G. (February 4, 2015). "My Husband's Not Gay: Homosexuality and the LDS Church". Religion & Politics. St. Louis, Missouri: Washington University in St. Louis. John C. Danforth Center on Religion and Politics. Retrieved February 27, 2023. In the Mormon cosmos, as presently understood, there is simply no room for same-sex relationships. For Mormons, the afterlife consists of heterosexual pairs of divinized men and women. Often church leaders have counseled Mormons who experience same-sex attraction that their unwelcome feelings will disappear in the afterlife. ... [T]he very structure of heaven can only accommodate opposite-sex marriages.
^ abcKimball, Spencer W. (1976) [1969]. The Miracle of Forgiveness (23rd print ed.). Bookcraft. p. 82,86. ISBN978-0-88494-192-7. Retrieved February 27, 2023 – via Internet Archive. [Homosexuality] is curable and forgivable. ... Certainly it can be overcome .... [T]o those who say that this practice ... is incurable, I respond: 'How can you say the door cannot be opened until your knuckles are bloody ...? It can be done.' ... Some have ... convinced themselves that they ... have no desire toward the opposite sex. ... [L]et this individual repent of his perversion, force himself to return to normal pursuits and interests ... with the opposite sex, and this normal pattern [heterosexual dating] can become natural again.
^ abJones, Morgan (February 7, 2018). "The Weeds' story is one of many stories of LGBT Latter-day Saints that continue to be written". Deseret News. Salt Lake City, Utah: LDS Church. Retrieved February 27, 2023. Today, [LDS] Family Services says it offers the following: 'We assist individuals and families as they respond to same-sex attraction. Our therapists do not provide what is commonly referred to as 'reparative therapy' or 'sexual orientation change efforts'.'
^ abRector, Hartman Jr. (April 1981). Turning the Hearts. Salt Lake City, Utah: LDS Church. Event occurs at 6:47. [T]o be homosexual ... I am sure is an acquired addiction, just as drugs, alcohol and pornography are. Video also available at churchofjesuschrist.org
^ abcUnderstanding and Changing Homosexual Orientation Problems. LDS Church. 1981. pp. 6–7. If the father is rejecting or uninvolved, or if the mother becomes 'smothering' in an attempt to fill the void left by a weak father, the child can become ... a prime candidate for homosexual (homoerotic) thoughts, feelings, and behaviors.
^Understanding and Changing Homosexual Orientation Problems. LDS Church. 1981. p. 4. Because man does have moral free agency it is inconsistent to believe that a person's homosexual orientation is inborn or locked in, and there is no real hope of change.
^Homosexuality. Salt Lake City, Utah: LDS Church. 1981. p. 2. Retrieved February 27, 2023. It is inconceivable that—as some involved in homosexual behavior claim—[the Lord] would permit his children to be born with desires and inclinations which would require behavior contrary to his plan. Also quoted in Newsweekhere.
^Kimball, Spencer W. (April 1978). Listen to the Prophets (Speech). LDS General Conference. LDS Church. Retrieved February 27, 2023. Once the carnal in man is no longer checked by the restraints of family life and by real religion, there comes an avalanche of appetites ... whether it is an increase in homosexuality, corruption, drugs, or abortion.
^Brown Jr., Victor (July 1975). "Two Views of Sexuality". Ensign. LDS Church. Retrieved February 27, 2023. Parents need to know that lack of proper affection in the home can result in unnatural behavior in their children such as homosexuality ....
^Brown Jr., Victor L.; Bergin, Allen E. (1973). Homosexuality: Welfare Services Packet 1. LDS Church. pp. 4–5 – via Internet Archive. Homosexual behavior begins in various ways. Some young children are molested by strangers, acquaintances, or even relatives. ...However, not all who are molested become homosexual.
^Brown, Victor L. (April 1971). The Meaning of Morality (Speech). LDS General Conference. LDS Church. Retrieved February 27, 2023. The Lord ... did not intend either of the sexes to adopt the other's traits ... men should look and act like men and that women should look and act like women. When these differences are ignored ... [it] can lead to ... homosexuality.
^Bergin, Allen (October 1988). "Questions and Answers". Liahona. LDS Church. Retrieved February 27, 2023. For example, though a person may suffer from homosexual inclinations that are caused by some combination of biology and environment ....
^"Same-Sex Attraction". LDS Church. Retrieved February 27, 2023. We may not know precisely why some people feel attracted to others of the same sex, but for some it is a complex reality and part of the human experience.
^Understanding and Helping Those Who Have Homosexual Problems. LDS Church. 1992. p. 3. Retrieved November 3, 2016. Be careful not to label the person as 'homosexual' or 'gay'. Such labels can undermine the person's believe that change is possible ....
^Mayne, Mitch (March 17, 2016). "How Mormonism Is Creating an Increasingly Toxic Environment for Its LGBT Youth". Huffington Post. New York City. Retrieved February 27, 2023. There are no homosexual members of the church. We are not defined by sexual attraction. We are not defined by sexual behavior. We are sons and daughters of god and all of us have different challenges in the flesh.
^"Same-Sex Attraction". LDS Church. June 2019. Retrieved February 27, 2023. Identifying as gay, lesbian, or bisexual or experiencing same-sex attraction is not a sin and does not prohibit one from participating in the church, holding callings, or attending the temple.
^Blattner, Robert L. (October 1, 1975). "Counseling the Homosexual In A Church Setting". Issues in Religion and Psychotherapy. 1 (1): 9. Retrieved February 27, 2023. What is the church's feeling about electric shock and other forms of behavior modification? ... Our experience so far has been that most people coming to us can be helped with it.
^Bingham, Ronald D.; Potts, Richard W. (April 1, 1993). "Homosexuality: An LDS Perspective". Issues in Religion and Psychotherapy. 19 (1). Brigham Young University: 14. Archived from the original on November 4, 2022. Retrieved February 27, 2023. Most Church leaders seem to agree that professional counselors can play an important role in helping individuals experiencing problems with homosexuality. ... The church has supported efforts of the LDS Social Services and other consulting professionals to research the issues and to offer a reparative therapy approach which assumes that homosexual behavior can be changed.
^Understanding and Changing Homosexual Orientation Problems. LDS Church. 1981. pp. 20, 25. Retrieved February 27, 2023 – via Brigham Young University. Homosexual orientation problems ... are often a reflection of poor interpersonal relationships with ... peers. ... Discuss dating and dating practices. Give female interaction assignments. ...[S]peaking to a girl may be considered a task, as may inviting her to a movie. However, to actually meet her, escort her to the movie, escort her home, and say goodnight is an experience cycle ... designed to meet a predetermined goal.
^Homosexuality. Salt Lake City, Utah: LDS Church. 1981. p. 6. Retrieved February 27, 2023. Encourage the member to be in appropriate situations with members of the opposite sex, even if he has to force himself. ... Encourage him (if single) to begin dating and gradually increase its frequency.
^ ab"The Mormons: Marlin Jensen Interview". PBS. March 4, 2006. In the case of the gay person, they really have no hope. A single woman, a single man who is heterosexual ... always has the expectation that tomorrow they're going to meet someone and fall in love and that it can be sanctioned by the church. But a gay person ... doesn't have that hope. And to live life without hope on such a core issue, I think, is a very difficult thing.
^Kimball, Spencer W. (January 5, 1965). BYU Speeches of the Year: Love vs. Lust (Speech). Transcript reprint with permission by the Mental Health Resource Foundation at mentalhealthlibrary.info. Note: References to homosexuality were removed in the reprinted version of the speech in the 1972 book compilation of Kimball's speeches "Faith Precedes the Miracle."
^Clark, J. Reuben (October 2, 1952). "Home and the Building of Home Life". Relief Society Magazine. pp. 793–794. Retrieved February 27, 2023 – via Internet Archive. ... [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.
^Hinckley, Gordon B. (November 1999). "Why We Do Some of the Things We Do". Ensign. LDS Church. Retrieved February 27, 2023. Our hearts reach out to those who refer to themselves as gays and lesbians. We love and honor them as sons and daughters of God. They are welcome in the church.
^"Church Responds to HRC Petition: Statement on Same-Sex Attraction" (Press release). LDS Church. October 12, 2010. Retrieved February 27, 2023. Sexual activity should only occur between a man and a woman who are married. However, that should never be used as justification for unkindness
^ abFletcher Stack, Peggy (November 9, 1997). "42 Percent At BYU Want Gays Kept Out; Gays Unwelcome, Say Many at BYU". The Salt Lake Tribune. Salt Lake City, Utah. pp. B1, B5. ProQuest288817289. Retrieved February 27, 2023 – via Newspapers.com. In the first study, BYU student Samuel Clayton, with the help of several faculty members, gave questionnaires anonymously to 420 students in randomly selected classes. ... Some of Clayton's findings include: 69 percent know someone who is same-sex oriented, 12 percent have a family member who is same-sex oriented, 24 percent would avoid befriending a same-sex-oriented student, 56 percent believe same-sex-oriented students should be allowed to attend BYU if they obey the honor code. Clayton said there was 'a significant gender gap ... Only 16 percent of women would avoid befriending a same-sex-oriented person, compared to 33 percent of men.
^Smart, Michael (March 22, 1997). "BYU Student Poll: Ban Gay Students". The Salt Lake Tribune. Salt Lake City, Utah. p. D2. ProQuest288698514. Archived from the original on February 3, 2022. Retrieved February 27, 2023 – via Newspapers.com. As part of a project for their English class, Sam Clayton, Dale Franklin and Melanie Dinger conducted the school-approved survey to 420 students in randomly selected classes on campus. ... [Clayton] feels the results show a substantial amount of intolerance and prejudice among students towards same-sex oriented people. Clayton, who says he is gay, points to the 42 percent of students who are ignorant of or opposed to the school's policy. He also said that while 91 percent of those surveyed said they were familiar with the church's stance, only a third actually were.
^ ab"Report on the Campus Climate Survey on Sexual Assault"(PDF). news.byu.edu. Brigham Young University. November 2017. p. 2. Archived(PDF) from the original on January 11, 2022. Retrieved February 27, 2023. The online survey was conducted in spring 2017. Email invitations were sent to 29,471 BYU students; 13,784 (48%) started the survey and 12,602 completed the survey, for a response rate of 43%. Demographic data revealed the survey participants to be very similar to the broader BYU population in terms of gender, ethnicity, year in school, and other measures. Key demographics include the following: ... Gender: 52% male, 48% female, and 0.2% transgender or other.
^ abKlundt, Jared S.; Erekson, David M.; Lynn, Austin M.; Brown, Hannah E. (March 2021). "Sexual minorities, mental health, and religiosity at a religiously conservative university". Personality and Individual Differences. 171: 110475. doi:10.1016/j.paid.2020.110475.
^Levithan, David; Stein, Darren (May 16, 2014). "David Levithan and filmmaker Darren Stein in conversation". The Guardian. Retrieved February 27, 2023. The film skewers the ridiculousness of teen girls wanting a GBF (Gay Best Friend) like an accessory or trend, but it also skewers ethnicity, religion, clique culture. I wanted the scenes where the closeted Mormon Topher seduces Tanner and Brent to be sexy and provocative; I've never thought it was fair that it's fine to have a romantic or sexual male-female kiss but when it comes to two boys kissing, it's so chaste and unsexual.
^Williams, Troy (April 19, 2012). "Welcome to the Gayborhood". Salt Lake Magazine. Archived from the original on March 1, 2016 – via Internet Archive. The destinies of Mormons and gays were becoming intertwined in the national discourse, providing creative fodder for theatrical productions including the 2011 Tony Award winner 'The Book of Mormon' in which Elder McKinnley, echoing the teachings of Boyd K. Packer, would encourage other gay Mormons to 'Turn it off' like a light switch.
^Jensen, Jeffrey R. (1996). Homosexuality: A Psychiatrist's Response to LDS Social Services (Speech). Sunstone Symposium. Salt Lake City, Utah. Retrieved February 27, 2023 – via Sunstone. [F]ar too many of our lesbian and gay youths kill themselves because of what you say about them.... those who believe your false promises and remain celibate in the hopes of eventual 'cure' are consigned to a misery. Transcript available here via Affirmation.
^Glitz, Michael (June 28, 2011). "'The Book Of Mormon' — Why Aren't More People Offended?". Huffington Post. New York City. Retrieved February 27, 2023. What about 'Turn It Off?' In this show-stopper for Tony-nominated supporting actor Rory O'Malley as Elder McKinley, some missionaries share their approach to confusing thoughts or bad feelings. ... [W]hen you have gay thoughts for your best friend, well, 'Turn it off!' Non-believers hear hypocrisy and an absurdly simplistic solution to difficult issues: 'Turn it off/ Like a light switch/ Just go flick/ It's our nifty little Mormon trick.' ... It's not an official approach by any faith, as such, but numerous fundamentalist faiths acknowledge that some men are inherently gay. They want those men to simply tamp down these bad feelings and marry a woman anyway, because with prayer and the proper spouse and God's love you can be alright.
^Atkinson, Sally (June 7, 2011). "Clark Johnsen: From Mormon Missionary to Broadway in The Book of Mormon". The Daily Beast. Retrieved February 27, 2023. On the show-stopper 'Turn It Off,' sung by a closeted missionary struggling with his sexuality. 'I'm one of the few missionaries who actually was out to myself as a gay person on my mission and out to some of my mission companions—the ones who asked. [The Book of Mormon song] 'Turn It Off' is such an insightful view into the psychology of a homosexual missionary in particular, but also into all Mormons. In the church, you don't say you're gay, you say you have homosexual tendencies, because gay is this label they want you to hopefully outgrow, which I tried to do. It didn't work.
^ abFish, Jessica N.; Russell, Stephen T. (August 2020). "Sexual Orientation and Gender Identity Change Efforts are Unethical and Harmful". American Journal of Public Health. 110 (8): 1113–1114. doi:10.2105/AJPH.2020.305765. PMC7349462. PMID32639919. With substantial evidence of serious harms associated with exposure to [sexual orientation and gender identity change efforts (SOGICE)] particularly for minors, 21 states (and multiple cities and counties) have passed bipartisan laws or regulations prohibiting SOGICE. ... Furthermore, compared with LGBTQ youths with no exposure, those exposed to SOGICE showed 1.76 times greater odds of seriously considering suicide, 2.23 times greater odds of having attempted suicide, and 2.54 times greater odds of multiple suicide attempts in the previous year.
^Fletcher Stack, Peggy (October 3, 2015). "Conversion therapies don't work, experts say, so why do gay Mormons still seek them out?". The Salt Lake Tribune. Salt Lake City, Utah. Archived from the original on February 1, 2023 – via Internet Archive. Therapists with LDS Family Services do not offer any kind of 'sexual-orientation change efforts,' church spokesman Doug Andersen confirms. But they are willing to help members who 'desire to reconcile same-sex attraction with their religious belief.' The church 'maintains professional relationships with a variety of organizations to ensure the diverse needs of church members can be met in an individualized and ethical way ... and may refer those seeking counseling to professional therapists,' the spokesman says, 'but [it is] not in the business of recommending third-party for-profit organizations, retreats or workshops.' Neither does the Utah-based faith 'discourage individuals from trying to address issues arising from same-sex attraction.' The church's silence on groups such as Journey [Into Manhood], however, should not, Andersen says, be 'construed as a tacit endorsement or stamp of approval.' Without explicit condemnation from top LDS leaders, change programs have sprung up, tapping into a yearning for normalcy and acceptance.
^"Mormon and Gay". LDS Church. October 2016. Archived from the original on February 27, 2023. Retrieved February 26, 2023 – via Internet Archive. While shifts in sexuality can and do occur for some people, it is unethical to focus professional treatment on an assumption that a change in sexual orientation will or must occur. Again, the individual has the right to define the desired outcome.
^Oakes, Amy (October 3, 2012). Diversionary War: Domestic Unrest and International Conflict (1st ed.). Stanford University Press. p. 125. ISBN978-0804782463. 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.
^"Brigham Young U. Admits Stakeouts on Homosexuals". The New York Times. New York City. United Press International. September 27, 1979. p. A16. Brigham Young University says its security police staked out homosexual bars in Salt Lake City to investigate homosexual activity at the Latter-day Saint‐owned school, but stopped the practice once administrators learned of it. Paul Richards, director of public relations for the university, confirmed yesterday allegations by the American Civil Liberties Union that security officers ventured off campus and wrote letters to a homosexual‐oriented newspaper soliciting responses as part of a crackdown on homosexuals. ... 'Those things were done,' Mr. Richards said.
Affirmation - organization supporting LGBTQ+/SSA members and families, friends and church leaders in seeking to live fulfilling lives consistent with their values
North Star - community for LGBTQ+/SSA Latter-day Saints wanting to follow church teachings
Families Are Forever - mini-documentary trailer about a family's push for LDS acceptance of their gay son
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