MORMON LOVE LETTER TO THE GAYS Ricardo Coral Hawaii Pacific University COM 6000 Dr.

Serena Hashimoto

Mormon love letter to the Gays In 2008 the Mormon Church was under fire for their involvement and funding of Proposition 8, a proposition ballot to change the constitution banning marriage between couples of the same-sex deeming them as unconstitutional, they urged for a pledge that marriage should be between a man and a woman. A documentary entitled 8: The Mormon Proposition (Cowan & Greenstreet, 2010) exposes the secretive contributions of The Church of Jesus Christ of Latter-day Saints to the anti-gay group National Organization for Marriage, a coalition of religious groups founded in 2007 to defend traditional marriage. The film according to the New York Times, "uncovers the classified church documents and the largely concealed money trail of Mormon contributions that paid for a high-powered campaign to pass Proposition 8" (Holden, 2010) An extensive investigation was launched after Proposition 8 passed in congress; the outcry from civil rights activists and the LGBT community attracted much attention of the media, generating a witch-hunt against the LDS church. After the investigation, the Church declared under $190,000 of financial support to Prop-8 campaign; however, it is estimated that they raised over 22 million dollars from church members contributing to the crusade against same-sex marriage. What is interesting in this documentary is the demonization of same-sex couples by leaders and spokespersons of the Mormon Church. The belief that homosexuality is both a deviant behavior and a sinful lifestyle was clearly manifested by the Church. This belief, which was imperative in American society back in the 70s, it is still nowadays shared among

MORMON LOVE LETTER TO THE GAYS traditional religious groups and not only LDS congregation. Some of the noteworthy comments and quotes extracted from the documentary include: Homosexuality is an ugly sin. Repugnant, like adultery and incest and bestiality, they carry the death penalty under mosaic law (Spencer W. Kimball, Mormon Prophet) How will these (sins) be stopped? Only by the destruction of those who practice them. The Only way is for the Lord to wipe them out (George Q. Cannon, Mormon Apostle) Homosexual abominations are fast becoming the way of life among the wicked and ungodly (Bruce r. McConkie, Mormon Apostle) Gays have a problem (Gordon B. Hinckley, Mormon Prophet) They (gays) are the greatest threat to America (Chris Butters, Mormon Bishop and Senator) People who consider themselves to be homosexual, that consider themselves to be gay, thats theirs terminology, thats not who they are. The sex that you practice is not who you are (Gayle Ruzicka, Mormon Activist) This documentary not only uncovered the participation of the church in political actions, but also portrayed the core believes of the Mormon Church in regards of homosexuality, gender and same-sex unions. After the re-election of Barack Obama, and with the legalization of gay marriage in nine States it is clear that politics to legalize same-sex marriage are moving forward. Proposition 8 and the 1996 Decree of Marriage Act (DOMA) will be brought to the Supreme Court in following days to make a final decision next spring on the legalization of gay marriage in California, a decision that may affect the entire country.

MORMON LOVE LETTER TO THE GAYS Recent Gallup polls show that 50% of the country favors same-sex marriage (Newport, 2012), and according to the Huffington Post: with young adults by far the most tolerant of homosexuality -- among those 18 to 29 years old, 73 percent support same-sex marriage -- the trend seems more likely to accelerate than reverse (Page, 2012). On December 6th,, the Mormon Church reached out to the LGBT community with an olive branch, launching a new website Mormons and Gays where they discuss the issue of homosexuality and the Churchs new position on that matter. Using queer theory as a framework I will analyze the contents of this new website that invite gay and lesbians brothers and sister to love one another. Literature Review Queer and its Theory The term queer, which had a negative connotation to identify what is not-normal (DAugelli, 1989; DAugelli & Rose, 1990; Herdt & Boxer, 1993; Rhoads, 1994; Chandler, 1995; Due, 1995; OConnor, 1995), was adopted as a symbol of rebellion in the early 90s to represent what goes against to what is considered normal, opposite to heterosexual. Nowadays the term queer is often used to label gay and lesbians, queer has been widely accepted and it can be used either as an adjective, a noun or even as a verb. Honeychurch (1996) explains, it is perhaps in the more expansive term queer that the most possibilities emerge for denominating and declaring a range of differences and positions arising from the gamut of sexual diversities. Queer theory has been a controversial topic that has evolved from its inception in the 90s, its appearance is attributed to Teresa de Lauretis who originally introduced the subject in an eight-essay presentation entitled Queer Theory: Lesbian and Gay Sexualities during a

conference in the University of California, Santa Cruz in 1990. In her presentation, Lauretis

MORMON LOVE LETTER TO THE GAYS questions gay and lesbian social position in a heterosexual world: homosexuality is no longer to be seen simply as marginal with regard to a dominant, stable for of sexuality (heterosexuality) against which it could be defined either opposition or homology (Lauretis as cited by Hennessy, 1993). Recognizing the need for social change many academics in the fields of sociology, sexology, ethnography and communication adopted this new paradigm to question imbalances of social-gendered constructions opposite to the normal heterosexual binaries. According to Dynes (1995), queer theory emerged when activists in the 90s tossed a mix of ideas from repertoires of poststructuralism, postmodernism, and the special version of historical relativism known as Social Construction. Queer theory indeed comprises a compilation of postmodernist and poststructuralist ideologies that in an effort to produce change in social practices, politics, institutions, and hierarchies questions and challenges the heteronormativity of already established structures. A never stable and always shifting approach makes difficult to contain this theory under a simplified category of principles, queer theory transcends questions of order, labels, reasons, and complexities of the binary of heterosexual and non-heterosexual. Born from gender studies and feminist theories, queer theory questions systems of power outside the binary of male and female genders focusing on heterosexual /nonheterosexual dynamics, and other non-heterosexual binaries. Queer theory calls into questions obvious categories (man, woman, latina, jew, butch femme), oppositions (man vs. woman, heterosexual vs. homosexual, or equations (gender = sex) upon which conventional notions of sexuality and identity rely (Hennessy, 1993) Patrick Dilley (1995) explains: To understand//imagine queer theory, one must make distinctions between queer as a quality (essentialism) and queer as a attribute (constructionism). The former posits sexual orientation (not necessarily identity) as immutable and unchanged

MORMON LOVE LETTER TO THE GAYS across time and culture: people did- and do- desire and have sexual relations with others of the same gender. The latter defines sexuality as a product of social relations and thereby suggests the history of sexuality to be the history of the subject whose meaning and content are in continual process of change (Penn, 1995). Although queer theory intended to expand on lesbian and homosexual studies, this theory came along to shake things up by questioning labels of identities and what until then was considered normal or abnormal. Questioning the heteronormativity that until then was the acceptable way to view, do and understand things. Queer theory is a postmodern concept, an outgrowth of movements both political and personal. It seeks to invert the delineations and borders of culture, the very concepts we use to create knowledge. Queer theorists attempt to show the structures and concepts created by those limits and borders, and how the people involved in creating theory affect and are affected by those concepts. They challenge and sometimes reject- the notions of epistemological certainty, normal and abnormal, inclusion and exclusion, homosexual and heterosexual (Dilley, 1999). Queer theory describes a range of critical practices an priorities: readings of the representation of same-sex desire in literary texts, films, music, images; analyses of the social and political power relations of sexuality; critiques of the sex-gender system; studies of transsexual and transgender identifications, of sadomasochism and of transgressive desires (Spargo, 1999). Queer theory then questions identity, labels, positions of power, marginalized others, messages, media, communicators, social interactions and what is normal and notnormal, its a theory in continues change because what is normal now, may not be later. It is today that a multiplicity of inquires have generated a massive compilation of qualitative research that has expanded rapidly the body of literature related to non-heterosexual

MORMON LOVE LETTER TO THE GAYS subjects, and surpassing the categories of gay an lesbian that originated the queer theory movement. Queer theory has effectively re-open the question of the relations between sexuality and gender, both as analytic categories and as lived experiences; it has created greater opportunities for transgender studies; it has pursued the task (begun long before within the sphere of lesbian/gay studies) of detaching the critique of gender an sexuality from narrowly conceived notions of lesbian and gay identity; it has supported non-normative expressions of gender and sexuality; encouraging both theoretical and political resistance to normalization; it has underwritten a number of crucial theoretical critiques of homophobia and heterosexism; it has redefined the practice of lesbian, gay bisexual, and transgender history; and it has dramatized the far reaching theoretical promise of work in lesbian and gay studies (Halpering, 2003).

Hallmarks of Queer theory In their extensive analysis of literature that emerge from the early stages of queer theory, Stein & Plummer (1994, p.182) identify four fundamental hallmarks of queer theory: 1) A conceptualization of sexuality which sexual power embodied in different levels of social life, expressed discursively and enforced through boundaries and binary divides; 2) the problematization of sexual gender categories, and of identities in general. Identities are always on uncertain ground, entailing displacements of identification and knowing; 3) a rejection of civil rights strategies in favor of politics of carnival, transgression, and parody which leads to deconstructions, decentering revisionist readings, and an anti-assimilationist politics;

MORMON LOVE LETTER TO THE GAYS 4) a willingness to interrogate areas which normally would not be seen as terrain of sexuality, and to conduct queer readings of ostensibly heterosexual or nonsexualized texts.

These four hallmarks represent major aspects of critical study in queer theory. The first hallmark refers to questioning binaries of those in power and the marginalized other, whether they are heterosexual/homosexual, gay/lesbian, femme lesbian/ butch lesbian, out gay/ closet gay it questions every binary of power in gender and sexual dynamics. The second hallmark draws attention to the problematic of labels of identity, which are considered as social constructions (heterosexual, gay, lesbian, transgender, bisexual, drag, etc.). The third hallmark focus on politics and civil rights related to gender and sexuality; questioning, constructing and deconstructing policies that enforce heteronormativity as normal or natural. The fourth hallmark refers to questioning and analyzing social artifacts and texts from a queer perspective considering the natural and invisible heteronormativity embedded in social constructions. These hallmarks provides framework to the study of sexualities, and their sociocultural impact on everyday lives; thus, Queer theorists set out to interrogate cultural production (e.g., cinema, photography, literature), social practices (e.g., public sex, promiscuity, S/M, identity politics) and a public health policy (e.g., AIDS prevention). This interrogation contests the epistemological ground upon which sexology is based by politicizing discourses of normality, and normative gender or sexuality throughout the social order (Green, 2002)

MORMON LOVE LETTER TO THE GAYS Strains in Queer Theory Green (2002) does an effort to classify the many ideologies within queer theory into two major strains radical deconstructionism and radical subversion. According to the author, the former superimposes a postmodern self-concept onto the homosexual subject, thereby glossing over the enduring institutional organization of sexuality and the latter superimposes a political marginal self-concept onto the homosexual subject, thereby glossly oversimplifying complex developmental processes attendant to sexual identification. The deficiencies proven in both radical strains of queer theory suggesting the need of post-queer studies, proposing a reenergized sociological presence in the study of sexuality that recognizes the limits of poststructuralism and makes central the role of institutions and socialization i.e., the social- in shaping the sexual.

Radical Deconstructionism. This first strain is largely influenced by the poststructuralist work of Michael Foucault and Judith Butler, whose work provides a critique and deconstruction of self-identities and sexual classifications considering them mere product of social discourse. They advocate that identities of heterosexual and homosexual identities were created to oppress, criminalize, and enforce social control by the regime portraying modern hegemonic forces in the subject of sexuality. Foucault (1984) explained, homosexuality appeared as one of the forms of sexuality when it was transposed from the practice of sodomy onto a kind of interior androgyny, a hermaphrodism of the soul. The sodomite had been a temporary aberration; the homosexual was now a species.

MORMON LOVE LETTER TO THE GAYS Butler (1991) firmly opposed to gay and lesbian identities, which she considered to be instruments of regulatory regimes whether as the normalizing category of oppressive structures or as rallying points for liberatory contestation of that very oppression. Halperin (1995) goes as far to describe homosexuality as a discursive and homophobic construction that has come to be misrecognized as an object under the epistemological regime known as realism. Ideologies in this strain of queer theory debate the origins of self-identities claiming them as social constructions, rejecting binaries of sexuality and gender, and focusing on a more plastic interpretation of sexualities. Contributing to this radical strain of ideologies Jagose (1996) suggests: Given the extent of its commitment to denaturalization, queer itself can be neither a foundational logic nor a consistent set of characteristics. With this approach, radical poststructuralists deconstruct absolutely everything; hence, we can consider that -as human experiences and social interactions fluctuate- individuals are able to perform an identity that is different according to their own personal and social circumstances without the need of adopting a label that categorize them under a bulk of other qualities that may not be adequate to their true self. These ideologies, although they may seem utopian provide a clear perspective in how categories, labels and identities (created in the social) may not be best way to classify and describe people; however, they are a reality that cannot disappear, and although we can deconstruct them with critical thinking, we cannot do so in reality. These structures, and social constructions are well embedded in modern American societies that for the realities of our cultures the only idea of rejecting labels of identities sounds preposterous. Just like the formerly artist known as Prince and the symbol that defined his identity, while it is a great application, it is not practical in the modern American society.

MORMON LOVE LETTER TO THE GAYS Radical Subversion. The second strain of queer studies considers the homosexuality to be marginalized by the hegemony of heterosexual practices; thus, considering queer a form of subversion against heteronormativity and gender order. Doty (1993) refers to queer as a term which marks a flexible space for expression of all aspects of non- (anti-, contra-) straight cultural production and reception. While some queer theories call for a changing societal assumptions and actions through (rational) deconstruction and understanding how things are queer, and the consequences of being queer in a normal society, more extreme theorists advocate (non-rational) deconstruction of the institutional values of the normal society (Dilley, 1999). Critical theorists in this strain of knowledge, not only analyze queer texts, but any cultural construction that may imply or contain hidden normative messages of sexuality or gender. This is clearly expressed by Bronski (1993) who claims : Gay men have learned how to use our sexuality as a social marker, as a disruption of the social and sexual status quo, and as a way to make our presence felt in the world. Michael Warner (1993) elaborates: Every person who comes to a queer selfunderstanding knows in one way or another that her stigmatization is connected with gender, the family, the notions of individual freedom, the state, public speech, consumption and desire, nature and culture, maturation, reproductive politics, racial and national fantasy, class identity, truth and trust, censorship, intimate life and social display, terror and violence, health care, and deep cultural norms about the bearing of the body. Being queer means fighting about these issues all of the time, locally and piecemeal, but always with consequences. It means being able. To challenge the common understanding of what gender means, or what the state is for, or what health entails, or what would define fairness, or what a good relation to the planets

MORMON LOVE LETTER TO THE GAYS environment would be. Queers do a kind of practical social reflection just in finding ways of being queer.

Post-Queer Studies Green (2002) advocates for a post-queer study of sexualities, disputing that radical queer theorists ignore the contributions of the social on the sexual. He argues that the first strain of queer theory in its quest to deconstruct what is already a well-built reality in modern society, makes the study of sexualities and gender a complicated matter suggesting: Classifications of sexual orientation are embodied in institutions of self-concepts and the patterning of social interaction. Heterosexuals and homosexuals occupy distinct social structural positions by virtue of their sexual orientation and cannot be viewed as analytically interchangeable. Hence, scholars of sexuality must recognize the expanding salience of sexual classifications for the construction of self, regardless of their convictions regarding the etiology of sexual orientation. David Greenberg (1992) provides the author with a valid critique of the radical deconstruction approach of queer theorists like Butler and Foucault, stressing the importance of gender and sexual classifications: the epistemological observation that alternative systems of classifying people are possible has little relevance to those who are now classified as homosexual. The modern Western society system of sexual classification is embodied in social identities, roles, institutions, and ways of life that can hardly be abolished by an arbitrary act of will. Green also claims that: homosexual actors have been and will continue to be influenced fundamentally by sexological classifications as they develop a self concept, engage in sexual practices, maneuver in and out of the closet, encounter homophobia, negotiate stigma, confront

MORMON LOVE LETTER TO THE GAYS HIV/AIDS, participate in and observe local and national political events and religious struggles, and exists within or alongside gay communities (p.529). In his critique of the radical subversion strain he indicates: Regardless of their sexual orientation, women and men share the same ranges of socialization as children and young adults, and may share a multitude of social characteristics, ideologies and experiences. In fact marginal sexual actors arrive at sexual identities and practices not in spite of heteronormativity but because of it. Hence, scholars of sexuality must not assume that subversive intentions or effects come married to sexual marginality. He claims that the ethnographic work of researches like George Chauncey (1994) and Martin Levine (1992) make it clear that we cannot retrospectively assign to homosexual identities and practices a political intentionality, a radical marginal development process, or a disruptive effect, finding everything gay to be queer and subversive, and everything straight to be dominant and hegemonic. Abelove (1995) made clear that some people who identify as queer do not feel marginalized, but empowered: (Queer undergrads) do not typically experience their own subjectivity as marginal, even at the moments when they feel most oppressed by homophobic and heterosexist discourses and institutions. Marginalization isnt their preferred trop. It doesnt seem to be a cogent as a narrative device for organizing the telling of their lives, or, for that matter, of their history. What these queers prefer to say or try to believe is that they are both present and at the center Escoffier (1998) brings attention to the interwoven categories of gender and sexualities with other social constructions comprising a multitude of possible combinations that reflect individual realities: (B)eing queer does not necessarily mean that one can escape other institutionalized social identities. The discursive formations that shape the queer, the

MORMON LOVE LETTER TO THE GAYS homosexual, and the sexual perversions do not stand alone. They are embedded in a whole network of discursive processes that generate a spectrums of American social identities racial, gendered, religious, regional, ethnic and generational. Green compares gender and sexuality identities to those social classifications of race, class and ethnicity; hence, deconstructing identities would imply abolishing any type of identity embedded in society which seems not a feasible task due the solid structures that have been constructed around those identities. Green concludes that a more sociological, post-queer theory of sexuality must retain a critical distance from the reigning categories that constitute identity so as to be mindful of the ways that individuals may use, negotiate, and resist these constructs (p.540).

Qualitative Research of the Queer Like Madonna, who reinvents her image and style with each artistic endeavor, so too queer and queer theory change as the concept of normal and abnormal or deviant change due to the a/effect of queers. In this respect, queer theory demonstrates that constructionism is a two-way street, and that identities are fluid and descriptive rather than prescriptive. Qualitative educational research is in prime position to explore and to map this new domain of understanding of our lives and cultures (Dilley, 1999). Britzman (1995) in his work suggests that research in three major areas is implemented: studying limits, incongruences and reading practices. Dilley (1999) suggests three tenets that can be applied to qualitative queer research: 1. Analysis of lives and experiences of non-heterosexuals 2. Comparison of lives and experiences of what is considered normal and abnormal

MORMON LOVE LETTER TO THE GAYS 3. Analyzing how and why those lives and experiences are considered not normal

Considering the many applications and disciplines that comprise the diverse body of literature among queer studies, Dilley (1999) also suggests four categories in queer research: 1. Language literature and arts 2. Historiography 3. Queer life histories and stories 4. Queer Praxis

Taking in consideration the strains and hallmarks of queer theory, and the suggested categories of inquiry by both Dilley and Britzman, I will utilize the following criteria to analyze the Mormon church message that has been readily available at their new website Mormons and Gays: 1. Their position about homosexuality, both as gender and performance of same-sex (identity as social construction) 2. Perception of the homosexual in reference to heterosexuals (normal vs. abnormal) 3. Limitations and boundaries of the acceptable and not acceptable 4. Marginalization 5. Policies for or against homosexuality

MORMON LOVE LETTER TO THE GAYS Analysis of Mormons and Gays Website The website includes commentaries and videos embracing gay and lesbians brothers and sisters, and inviting the congregation to jump on the love wagon, the header of their web page is entitled: Love One Another: A Discussion on Same-Sex Attraction.

Churchs position about homosexuality, both as gender and performance of same-sex It is very clear that the position of the church on homosexuality has not changed, however, they now distance themselves from the wrongful perception that homosexuality is a sickness or an illness, Attraction to those of the same sex, however, should not be viewed as a disease or illness, but they also make sure not to consider it a biological or inner quality. Their message refers to homosexuality as a behavior, an attraction that can lead to wrongness: The attraction itself is not a sin, but acting on it is. Even though individuals do not choose to have such attractions, they do choose how to respond to them. Thus, the performance of same-sex relations is a sin that should be avoided. They elude any reference that may lead to interpretation that homosexuals are born that way, they avoid controversy and neglect to argue or even consider the naturalist belief that gay men and women are born with those gender qualities. In the Mormon reality, homosexuals do not represent another gender, but just a wicked behavior. The website claims: No one fully knows the root causes of same-sex attraction. Each experience is different. Same-sex attraction then has no explanation, or origin. Following this rhetoric, they suggest that an individual may become homosexual only by committing and acting on same-sex desires. Although they cannot explain the causation of same-sex attraction, they demonize the effects and the actions of samesex identities. The Church admits that having same-sex thoughts may be a common occurrence,

MORMON LOVE LETTER TO THE GAYS ad they should not be embraced or act on them. With this reasoning an individual is only gay or lesbian if they identify with the terms, and perform sex with someone of the same gender (malemale/ female-female). It is clear that the Mormon Church only recognizes two genders, the binaries of male and female, the only dual relationship that in their eyes are able to build a true family, claiming that Gender is an eternal characteristic. Latter-day Saints believe that the family is the central unit of the gospel of Jesus Christ. By family they refer to the traditional version of a male and a female and their procreated children. What is clear is that evil may rise and corrupt weak human souls; and those who fall and accept the sin may become homosexual by practicing same-sex behaviors. They claim, a persons attraction to the same sex can be addressed and borne as a mortal test. It should not be viewed as a permanent condition. Which shows that as long as the individual commits to the principles of the church, established by God of course, they may return to normality and stray from their temporarily condition, because homosexuality is just an attraction, and just like other sins it can be prevented. In summary the Church recognizes only the binary of male and female genders, the performed acts of same-sex attraction is considered a sin, and it must be avoided by resisting temptation. Hence, other identities related to sexuality are not accepted. The practice of samesex behavior does not a gender make, and neither portrays an acceptable identity for the Church.

Perception of the homosexual in reference to heterosexuals (normal vs. abnormal)

MORMON LOVE LETTER TO THE GAYS It is clear that since only two genders are considered in the LDS reality, male and females represent what is normal. Other genders based on their sexuality and identification are abnormal, considered by Mormon principles as sinful practices like stealing, killing and rape. The Mormon Church recognizes human diversity, however, accepting the existence of same-sex identities and gender does not make it alright, but it gives Mormons a peace of mind knowing that is ok to talk to gays, and love them. The human family comes in every shade of difference. The greatest and smallest of us possess as many unique talents as we do weaknesses. They invite disciples to recognize the diversity (a factual reality) in American society, and acknowledge that gay and lesbians (and transsexuals, bisexuals and other categories) are among them in everyday life. We may know individuals with same-sex attraction in our workplaces, congregations and town halls. As people with hopes, fears and aspirations like everyone else, these neighbors deserve our love. They claim that male and female are what is normal, and the normal behavior expected from God believers is to follow his commandments, and loving one another is one of those commandments. For that reason, Mormons are now forced to love one-another even the gays. Those so-called gays and lesbians are the ones who already accepted their identity and are fully aware of their same-sex sins. They have accepted this reality and adopted a social construction of gender, considered by Mormons as wrongful, sinful, and abnormal. For those who are still struggling with same-sex thoughts and their Mormon faith, they are encouraged to follow a chastity promise to avoid temptation and renounce to their abnormal sexuality: God has given us commandments that support family and individual happiness. One of these is the Law of Chastity individuals should have no sexual relations except in marriage, which Latter-day Saints define as between a man and a woman.

MORMON LOVE LETTER TO THE GAYS The Mormon message is clear, male and female is normal. Having sinful thoughts is normal, failing and struggling with faith is also normal. What is not normal is embracing a sinful behavior, a sinful condition that may be recognized by the government or society as normal. Although homosexuality is not considered normal, it is a reality that cannot be ignored anymore. Mormons are going to buckle up and prepare for the upcoming changes that society will bring. Moving forward, they will not condemn others for the lifestyles they have chosen, but will not encourage or recognize those behaviors as normal, neither accept them as a gender.

Limitations and boundaries of the acceptable and not acceptable The LDS Church invites to their patrons to be sensitive and thoughtful towards issues of same-sex attraction, which may occur among their own family members, friends, families, or neighbors or co-workers help Church members respond sensitively and thoughtfully when they encounter same-sex attraction in their own families, among other Church members, or elsewhere. This implies that of course, helping those who suffer of same-sex attraction may need guidance and understand that those feeling do not make them gay or lesbian, unless they act on those feelings. They encourage members to accept that those who accept the gay or lesbian lifestyle have chosen to do so, they cannot do much to bring them back to the normal side so there is no point to break up families or judge their actions and decisions, Lets not have families exclude or be disrespectful of those who choose a different lifestyle as a result of their feelings about their own gender." They make sure to bring the topic of same-sex marriage and mentioned: some people, including those resisting same-sex attraction, 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

MORMON LOVE LETTER TO THE GAYS next. Their support for traditional marriage, between a male and a female, remains strong and will not support any unions between those of the same gender; at least not in this life, not in this Church. For those who feel same-sex attraction, they can wait until they come back in another life (if there is another life), but this life is not for them to be happily married, or have sex. They make sure to recognize that having same-sex attraction is a test from God using key works like: adversities, test, confusion, contradiction, desperations of temptation and emptiness of sin: Everyone experiences the desperation of temptation and the emptiness of sin. This is the common condition of humankind. Nevertheless these adversities are not final. They are part of the test of mortality that all people must undergo. ... God will work out all the confusion and contradiction. Therefore what is acceptable is: loving others even when they accept gay and lesbian lifestyles; accept that some people might experience same-sex attraction, but they can be guided not to act on that attraction, and even when family members or other close friends or people around the community accept being gay we must accept them as they are, sinners, but still gods children. What is not acceptable is dividing families or friendships over same-sex lifestyles, it is not acceptable either to embrace those lifestyles (for Mormon members), if you are a member of the church with same-sex attraction you must resist and not act on those feelings that will lead to sin, but if you fail or struggle, you can always stand back and return to normality.

Marginalization It is important to understand that although Mormon Church is praising tolerance towards gay and lesbian lifestyles they are not committing or accepting them within their church. If they experience same-sex attraction they must remain celibate to continue in the church, The site

MORMON LOVE LETTER TO THE GAYS offers a place where the people whose lives are impacted by attraction to the same sex can find inspiration to work through difficult challenges while remaining faithful to Church teachings. Supporting all those who struggle with same-sex attraction is important for the LSD Church, we all need forgiveness, because we all sin. We all need comfort, because we all suffer. Along this common path each of us carries a cross. But we cant do it alone. But only those who do not have same sex relations are allowed to continue in the church. Those who sin and repent, or chose to be celibate will be allowed to remain in the Church: Members of the Church who have same-sex attractions, but dont act on them, can continue to enjoy full fellowship in the church, which includes holding the priesthood, carrying out callings, and attending the temple. Thus, those who experience same-sex attraction are embraced to continue and receive guidance resisting sinful same-sex relations. Those who accept the homosexual lifestyle are not welcome in the Church, but will still be tolerated and respected as human beings.

Policies for or against homosexuality Although the LSD Church calls for tolerance for gay and lesbians, they is no encouragement or acceptance towards members who practice same-sex relations, or identify with other genders outside the binaries of male and female. Those who experience same-sex attractions must resign to those feeling in order to remain in the Church: It would be easier for the Church to simply accept homosexual behavior. That we cannot do, for Gods law is not ours to change. There is no change in the Churchs position of what is morally right. It is well-known that the Mormon Church will allow homosexuals to marry members of the opposite sex, because they believe that this abnormal behavior can be changed. However, they are adjusting their policies, not allowing marriage for those who may be homosexuals:

MORMON LOVE LETTER TO THE GAYS Unlike in times past, the Church does not necessarily advise those with same-sex attraction to marry those of the opposite sex. It is also clear that the only morally acceptable marriage is the one between a male and a female, they will not change this position.

Conclusion It is clear that the church calls for acceptance and tolerance towards other human beings, even when they are sinners. They recognize two different kind of sinners, the ones who accept the homosexual lifestyle and those who struggle with same-sex attraction. Those who experience same-sex attraction can resist and avoid sin by remaining celibate. Those who accept their homosexual behavior and embrace alternative lifestyles will be tolerated, and loved, but not accepted as member of the church. The deconstruct identity realities, and adopt a simplistic approach recognizing the natural genders based on reproduction capabilities. Only the gender binaries of female and male are accepted as normal, other constructed genders based on attraction and interaction are abnormal. This abnormality is not caused by biological or divine intervention, but by a diversity of (not mentioned) causes; however, same-sex attraction is wrongful and sinful. According to Mormon believes, marriage then is between a male and a female. Those who experience same-sex desire should remain celibate, and not marry their own gender. They must wait for their turn to marry in another life. Their position remains intact, however their approach to tolerance and acceptance is tangible. In times of social change, in hopes of policies allowing same-sex couples the right to marry. This website is a small olive branch to the gay community, but gays (and the rest of the LGBTQ community) are not hoping for just tolerance and acceptance. We, the gays, are hoping

MORMON LOVE LETTER TO THE GAYS for equal rights for everybody, without religious groups telling us what is the normal, without being marginalized for our sexual preferences or identities. If we deconstruct and strip off all identities and labels from notions of good and evil, we all are just the same: human beings, and human rights are for everybody.

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