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Sexuality and the Church of Jesus Christ of Latter-day Saints
Sexuality and the Church of Jesus Christ of Latter-day Saints
Sexuality and the Church of Jesus Christ of Latter-day Saints
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Teachings on sexuality in the Church of Jesus Christ of Latter-day Saints (LDS Church) is deeply rooted in its doctrine.[1] In its standards for sexual behavior called the law of chastity, top LDS leaders bar all premarital sex,[2][3] all homosexual sexual activity,[4] the viewing of pornography,[5][6][7] masturbation,[8][7][9] overtly sexual kissing,[10]: 194  sexual dancing, and sexual touch outside of a heterosexual marriage.[13] LDS Leaders teach that gender is defined in premortal life,[14]: 69–70 [15] and that part of the purpose of mortal life is for men and women to be sealed together in heterosexual marriages, progress eternally after death as gods together,[16][17][18]: 6  and produce spiritual children in the afterlife.[19][20][21] The church states that sexual relations within the framework of monogamous opposite-sex marriage are healthy, necessary, and approved by God.[3] The LDS denomination of Mormonism places great emphasis on the sexual behavior of Mormon adherents, as a commitment to follow the law of chastity is required for baptism,[22]: 219  adherence is required to receive a temple recommend,[2][22]: 219  and is part of the temple endowment ceremony covenants devout participants promise by oath to keep.[23]

Law of Chastity

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Two lions with shields guard a woman in this allegorical painting of chastity from 1490.

The LDS Church teaches its members to obey the law of chastity, which is a code of morality and modesty. Under this code, all members are taught to be "morally clean in their thoughts, words, and actions" and to abstain from pornography.[24][25] Violations of this code include all premarital sex,[2][3] all homosexual sexual activity,[4] the viewing of pornography,[5][6][7] overtly sexual kissing,[10]: 194  dancing, and touch outside marriage[26] and masturbation.[8][7][9]

Though celestial marriage is the only form of marriage recognized as a sacrament, the church permits sex within government-recognized marital unions, the notable exceptions being same-sex marriage, common law marriage, civil unions (in jurisdictions where marriage is available), and polygamy. The church is sensitive about its historical relationship with polygamy, and entry into a polygamous marriage, even where legal, will result in mandatory consideration of church discipline and possible excommunication.[27]: 90–91 [28] The law of chastity includes standards of modesty in dress, grooming, and appearance which have varied according to cultural norms of the time.[29] Serious offenses of the law of chastity may result in church discipline, including the possibility of excommunication.[12] 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.[30]

Teachings on importance

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Church leaders have emphasized its importance. When discussing premarital sex in his book The Miracle of Forgiveness the apostle (and later church president) Spencer W. Kimball quoted church president David O. McKay in stating, "Your virtue is worth more than your life. Please, young folk, preserve your virtue even if you lose your lives."[31][32] In the book Mormon Doctrine the apostle Bruce R. McConkie wrote in the section "Chastity" that it is better to be "dead clean, than alive unclean" and that many Mormon parents would rather their child "come back in a pine box with [their] virtue than return alive without it".[33]: 375 [34] It was a highly influential all-time bestseller in the LDS community, and was viewed by many members both then and now as representing official doctrine despite never being endorsed by the church.[35]: 16 [36]

Victims of sexual assault

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See also: Mormon abuse cases

Victims of rape, incest, or sexual abuse are not guilty of sin and are not considered to have broken the law of chastity.[37][38] In a general conference address, Richard G. Scott stated, "The victim must do all in his or her power to stop the abuse. Most often, the victim is innocent because of being disabled by fear or the power or authority of the offender. At some point in time, however, the Lord may prompt a victim to recognize a degree of responsibility for abuse. Your priesthood leader will help assess your responsibility so that, if needed, it can be addressed."[39] This statement was criticized by therapist Julie de Azevedo Hanks as reinforcing the likelihood that victims will mistake their abuse response for a spiritual prompting to repent. She further stated apportioning "responsibility" is "unrealistic and deeply harmful for someone who is in the aftermath of trauma", and causes a spiral into shame, and diverts survivors from putting the guilt on the abuser which she states is a crucial part of healing and justice.[37]

Pre-marital sex

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Sex before and outside of a monogamous, heterosexual marriage is strictly forbidden by Mormon teachings. LDS teens have the highest rate of self-reported abstention from sexual activity of any US religious group surveyed in 2002 and 2024.[40]: 128, 133, 263 [41] The 2002 US survey also found LDS teens had the highest reported rates of supporting waiting for sex until marriage (77%) of any religious group, and the highest rates reporting their parents would be "extremely mad" if they had pre-marital sex (78%).[40]: 87  A study by church university sociologists published in 1992 found that 60% of 1,000 LDS teen women surveyed reported having had sex before marriage.[42][43][44] A smaller survey of 158 married LDS women in 1995 found that 32% reported having premarital sex.[45]

Soaking

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Main article: Soaking (sexual practice)
Illustration of "soaking" or the act of vaginal penetration without subsequent thrusting.

In 2021, reports of LDS Church members "soaking" (sexual insertion occurring, but without subsequent thrusting) as a workaround to the church's sexual restrictions made international news and received millions of views and social media tags.[46][47][48] Many described the rumors as a myth while others stated that they knew people who had participated in the action.[49][46][50] Other articles described a related act among LDS members of "jump humping" where two people soak while another jumps on the bed beside them.[51][52][53] LDS soaking has been discussed on multiple American television series in the 2020s.[11]: 206 [54][55]

Masturbation

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Main article: Masturbation and the LDS Church

On many occasions church leaders have taught that members should not masturbate as part of obedience to the law of chastity.[59] The 1990 edition of the church's youth guidelines pamphlet which stated that the "Lord specifically forbids [...] masturbation",[10]: 186 [60] with the next two editions into 2022 alluding to it with statements forbidding anything that "arouses" any sexual feelings or emotions in one's "own body".[63]

Kissing

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Two people kissing

Church leaders have stated that outside of marriage, prolonged and "passionate kisses" are off limits.[66] For example, church president Spencer W. Kimball, called the "soul kiss" an "abomination" that leads to necking, petting, and "illegitimate babies". He further stated that even when dating for a time a kiss should be a "clean, decent, sexless one like the kiss between a mother and son".[67][68] He also stated that kissing during casual dating is "asking for trouble" and that kisses should not be "handed out like pretzels".[68][69] Apostle Richard G. Scott advised that physical expressions of romantic feelings between unmarried individuals should be kept to "those that are comfortable in the presence of your parents".[70][71]

Erotic touch

[edit]

Church leaders have also condemned erotic touching outside of heterosexual marriage using terms like "necking" for general kissing and stroking of areas outside of the breasts, buttocks, or groin region, and "petting" for fondling another in private areas whether under or over clothing.[10]: 195 [72][68] Despite the policies on extramarital sex and making out, a 2007 survey of over 1,000 Brigham Young University (BYU) students showed that 4% of single women and 3% of single men had participated in oral sex or intercourse while dating. Additionally, 54% of men and 46% of women BYU students reported "making out and intense kissing" while dating.[73]

Oral sex

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In the early 1980s, the church explicitly banned oral sex even for married couples as it was considered an "unnatural, impure, or unholy practice", which reflected verbiage for sexual misconduct in the church's General Handbook.[74][75] In a January 5, 1982, First Presidency letter to bishops and other local leaders, it was explicitly stated that members who participated in any oral sex were barred from the temple unless they "repented and discontinued" this practice.[76][77] In a popular book sold by the church's bookstore and cowritten by a BYU professor, the authors state that oral sex is unworthy and impure for married couples.[78][79][80] An LDS magazine published a bishop's teaching in 2013 that oral sex was forbidden before marriage.[81] Two BYU graduate LDS sex therapists, however, publicly stated in 2013 that oral sex was acceptable for married couples[82] as did another LDS therapist in 2014.[83]

Pornography

[edit]
See also: Mormon pornography and Religious views on pornography § Mormonism

LDS Church leaders have repeatedly condemned the use of sexually arousing literature[84] and visual material for decades.[85][86] Rhetoric has softened over time, however.[5] They have compared pornography to a plague[87] or epidemic[88][89] that is overpoweringly addictive like hard drugs such as cocaine on multiple occasions.[95] The church has also stated that viewing erotic material can become a habit that is "almost impossible to break"[96] which can metaphorically "blast a crater" in the brain.[97] The church hosts meetings and has a website[98] to assist members who wish to curb their consumption of pornographic material,[99][6] and has asked church members to attend an anti-pornography rally.[100] Church leaders have also stated that women who dress immodestly become pornography to men around them.[101]

The Church Handbook states that the three bishopric members should ensure that members from ages 12 to 17 are interviewed twice a year during which they are to discuss the "importance of obeying the commandments, particularly [...] refraining from any kind of sexual activity, and refraining from viewing, reading, or listening to pornographic material."[102] It also states that disciplinary council should not be called for members "who are struggling with pornography or self-abuse."[103]

Research

[edit]

Sociological research into pornography and LDS individuals has included one BYU study that showed of 192 male BYU students ages 18–27, 100% of the sample considered viewing pornography "unacceptable". However, 35% reported having used pornography in the past 12 months, with 9.2% of the entire sample reporting viewing pornography at least once in the last month.[104] No data was collected on female students. A nationwide study of paid porn subscriptions showed that the predominantly LDS state of Utah had the highest subscription rate of any state.[105][106] Utah's LDS then governor Gary Herbert officially declared pornography to be a public health crisis in Utah in 2016.[107] In 2017 the church school BYU released a study using data gathered online from nearly 700 unmarried English-speaking adults on the effects of religiosity on perceptions of porn addictiveness and relationship anxiety.[108] The results showed that seeing oneself as addicted to pornography generated far more anxiety- and shame-related negative outcomes individually and in romantic relationships than any potential negative effects of consuming sexually explicit material. Additionally, individuals reporting higher religiosity were more likely to consider themselves addicted to porn regardless of their comparative usage rate.[109][110]

Dancing

[edit]

Currently and in the past LDS Church leaders have looked down on dancing that includes full-body contact, is suggestive of sexual behavior, or has same-sex romantic overtones.[111][62]: 23  A 1972 youth guide stated that unapproved dance movements that were deemed vulgar included shoulder or hip shaking, body jerking, crouching, slumping over, and backbending.[112][113]

Birth control

[edit]
Main article: Views on birth control in the LDS Church
See also: Mormonism and women § Reproductive rights, Religion and birth control, and Christian views on contraception
A package of birth control pills.

Teachings on birth control have changed over the course of the church's history going from condemning it as sinful to allowing it.[116] The current church stance as of 2023 is that "decisions about birth control and the consequences of those decisions rest solely with each married couple" and that they should consider "the physical and mental health of the mother and father and their capacity to provide the basic necessities of life for their children" when planning a family.[117][118] The church discourages surgical sterilization, like vasectomies and tubal ligation.[117][119][118] In the past the use of birth control methods including artificial contraception was explicitly condemned as pernicious and sinful. As recently as 2003 a church manual was published containing a quote from the late church president Spencer W. Kimball stating that the church does not "condone nor approve of" measures of contraception which greatly "limit the family".[120][121]

Abortion

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See also: Abortion and the LDS Church, Mormonism and women § Reproductive rights, Abortion and Christianity, and Religion and abortion
Shown here is the typical pharmaceutical abortifacient regimen for early medical abortions.

The LDS Church opposes elective abortion "for personal or social convenience", but states that abortion could be an acceptable option in cases of rape, incest, danger to the health or life of the mother, or where the fetus has been diagnosed with "severe defects that will not allow the baby to survive beyond birth."[122]: 45 [123] In a 2011 US-wide Pew poll, of the 600 LDS-identifying respondents, 27% said abortion should be legal in all or most cases, and 70% said it should be illegal in all or most cases.[124]

Marriage

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Main article: Marriage in the LDS Church
See also: Celestial marriage, Sealing (Mormonism), and Interracial marriage and the LDS Church
A couple following their marriage sealing ceremony in the Manti Utah Temple

From the 1830s, heterosexual marriage has been a central and distinctive component of the Latter Day Saint theology. LDS teachings on marriage begins with the belief that, if performed by a person who has the requisite priesthood authority, a marriage may continue in the afterlife. Such a marriage is called a celestial marriage or a temple marriage, and is a particular instance of a sealing which binds people together in the afterlife.[125] Celestial marriage is considered to be a requirement for entry into the highest degree of the celestial kingdom (the highest degree of heaven in LDS theology), and is thought to allow the participants to continue to have spirit children in the afterlife and become gods.[17][126][4] According to LDS belief, the continuance of a celestial marriage in the afterlife is contingent upon the couple remaining righteous.

A woman in ceremonial temple clothing used during the LDS sealing sits next to the sealing room altar over which the wedding ceremony is performed. The infinite reflection of the double mirrors is seen in the background.

Polygamy

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Main article: Mormonism and polygamy
See also: Current state of polygamy in Mormonism

From 1852 until 1890, the LDS Church openly authorized polygamous marriages (an LDS term for polygamy) between one man and multiple wives, though polygamous families continued cohabitating into the 1950s.[127] The LDS Church now embraces monogamy and the nuclear family. Members who are found entering into or solemnizing polygamous marriages or associating with polygamous groups are now subject to church discipline and possible excommunication.[27]: 90–91  The topic of same-sex marriage has been one of the church's foremost public concerns since 1993.[35]: 1 

Restrictions on marriage

[edit]

As of 2024, the church teaches that God does not approve of same-sex marriage.[128] The church played an important role in defeating same-sex marriage legalization in six US states in the late 1990s and early 2000s.[129] Nearly every decade for over a century—beginning with the church's formation in the 1830s until the 1970s—saw some denunciations of interracial marriages (miscegenation), with most statements focusing on Black–White marriages.[130]: 42–43  Until 2013 at least one official church manual in use continued discouraging interracial marriages.[131] In 2013, the church disavowed its previous teachings on interracial marriage for the first time.[132][133]: 59 [134]

Homosexuality

[edit]
Main article: Homosexuality and the LDS Church
See also: LGBT rights and the LDS Church and Sexual orientation change efforts and the LDS Church
A gay pride flag in front of the SLC temple.

As of 2019, the church states that individuals do not choose their sexual orientation, it now opposes conversion therapy, its church-run therapy services no longer provides such sexual orientation change efforts for gay members, and it has no official stance on the causes of homosexuality.[135][136][137] All homosexual sexual activity is condemned as sinful by the Church of Jesus Christ of Latter-day Saints (LDS Church) in its law of chastity, and the church teaches that God does not approve of same-sex marriage.[138][139] Adherents who participate in same-sex sexual behavior may face church discipline. Members of the church who experience homosexual attractions, including those who self-identify as gay, lesbian, or bisexual remain in good standing in the church if they abstain from same-sex marriage and any homosexual sexual activity or sexual relationships outside an opposite-sex marriage.[35]: 116 [137][140] However, all people, including those in same-sex relationships and marriages, are permitted to attend the weekly Sunday meetings.[141]

In order to receive church ordinances such as baptism,[142] and to enter church temples, non-heterosexual adherents are required to live a celibate lifestyle without any sexual expression.[145] Additionally, in the church's plan of salvation non-celibate gay and lesbian individuals will not be allowed in the top tier of heaven to receive exaltation unless they repent, and a heterosexual marriage is a requirement for exaltation.[126][4] The church's policies and treatment of LGBT people has long been a source of controversy both within and outside the church.[146][147][148] They have also been a significant cause of disagreement and disaffection by members.[149][150][151]

Past teachings

[edit]
Main article: Timeline of teachings on homosexuality in the LDS Church

Church leaders previously taught that homosexuality was a curable condition.[152][153] They counseled members that they could and should change their attractions,[154] and provided therapy and programs with that goal.[156] Even celibate gay people were subject to excommunication.[33]: 382, 422 [157]: 139 

Gender

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See also: Gender and religion

Gender identity and roles play an important part in LDS theology which teaches a strict binary of spiritual gender as literal offspring of Heavenly Parents.[158][159] Part of Sunday Church meetings are currently divided by biological sex,[160] and for most of the 1800s church presidents Joseph Smith and Brigham Young had men, women, and children sit separately for all Sunday meetings.[33]: 410, 413–414  According to the American Psychological Association, expressions and identities for sexuality and gender are "separate, but related" aspects of a person,[161] and stem from similar biological origins.[162]

Women

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See also: Mormonism and women, Women in Christianity, and Women and religion

The LDS Church is supportive of traditional gender roles. Women have a certain degree of authority in some areas, including leadership positions with authority over children and other women, although these women leaders receive supervision and guidance by male priesthood-holding leaders.[163][164] Women are "endowed" with priesthood power, but are not ordained to priesthood office.[165] Though not considered clergy, women play a significant part in the operation of local congregations[166]

Gender minorities

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See also: Gender minorities and the LDS church, Christianity and transgender people, and Transgender people and religion
The transgender flag

Transgender people and other gender minorities currently face membership restrictions in access to priesthood and temple rites.[142][167][168] Only recently have leaders begun directly addressing gender diversity and the experiences of transgender, non-binary, intersex, and other gender minorities whose gender identity and expression differ from the cisgender (i.e. non-transgender) majority.[172]

See also

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References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Sexuality and the Church of Jesus Christ of Latter-day Saints

View on Grokipedia
from Grokipedia
The Church of Jesus Christ of Latter-day Saints regards human sexuality as a sacred aspect of God's plan, governed by the law of chastity, which reserves sexual relations exclusively for marriage between one man and one woman to foster procreation, marital unity, and spiritual growth. This doctrine mandates complete abstinence from sexual activity prior to marriage, absolute fidelity thereafter, and avoidance of practices such as pornography or masturbation that violate purity in thought and action. Central to these teachings is the eternal nature of heterosexual , solemnized in temples as a covenant essential for exaltation, contrasting with the church's historical practice of plural from the mid-19th century until its discontinuation via in 1890 amid legal pressures, establishing as the enduring standard. On deviations, the church distinguishes same-sex attraction—not deemed sinful—from homosexual behavior, which it classifies as a violation of requiring , while counseling against elective transitions from biological sex and aligning ecclesiastical roles with birth sex to preserve doctrinal consistency. Notable tensions emerge from applying these principles in contemporary contexts, including policy adjustments like the reversal of prior restrictions on baptizing children of same-sex couples and ongoing restrictions barring transitioned individuals from certain or roles, reflecting efforts to balance compassion with unchanging amid cultural shifts toward broader acceptance of non-heteronormative identities. These stances have sparked internal debates and external critiques, yet the church maintains that adherence to yields empirical benefits such as families and lower rates of associated social pathologies observed in longitudinal studies of religious adherence.

Doctrinal Foundations

Law of Chastity

The law of chastity is a core commandment in The Church of Jesus Christ of Latter-day Saints that strictly prohibits any sexual relations outside of legal marriage between , with no exceptions or loopholes for partial acts, requiring members to reserve sexual relations exclusively for such , with strict prior to marriage and complete thereafter. This doctrine applies equally to men and women, prohibiting any sexual activity outside such unions as a violation that endangers physical and spiritual well-being. Church leaders emphasize that obedience fosters self-respect, trust in relationships, and eternal progression, while transgression undermines personal peace and family stability. Scriptural foundations trace to revelations received by and ancient texts adopted as canon, including 59:6, which forbids and acts akin to it as part of broader established in 1831. The reinforces this, declaring divine delight in and labeling sexual an abomination next in gravity only to among transgressions. This gravity arises from the doctrine that the body is an essential part of the soul, as taught by President Jeffrey R. Holland, underscoring why sexual sin is particularly serious; yet the Atonement of Jesus Christ offers healing and strengthening power, with sexual desires forming part of mortal experience—what matters is responding by turning to Christ. Heavenly Father and Jesus Christ extend infinite understanding and compassion, knowing all thoughts and intents of the heart (Alma 18:32) and succoring those who are tempted (Doctrine and Covenants 62:1), while upholding the law's standards. Leaders such as , church president from 1973 to 1985, affirmed the standard as absolute, rejecting and underscoring that purity enables temple worthiness and covenant-keeping. Violations trigger church disciplinary processes, potentially including disfellowshipment or excommunication, to facilitate repentance and restoration through confession, restitution where possible, and forsaking the sin. Repentance is portrayed as fully achievable via Christ's atonement, yielding renewed purity, though unrepented breaches bar temple ordinances essential for exaltation. Teachings stress proactive avoidance through modesty, accountability, and divine aid, positioning chastity as protective against societal pressures eroding traditional norms.

Divine Purpose of Sexuality

In the doctrine of The Church of Jesus Christ of Latter-day Saints, is regarded as a sacred from , central to the plan of by the creation of mortal bodies for premortal spirits and promoting unity between lawfully married spouses. This purpose aligns with the eternal of , where procreative powers facilitate the fulfillment of 's commandment to "multiply and replenish the earth," as given to , a directive that remains in force today. "The Family: A Proclamation to the World," issued by the First Presidency and Apostles on , 1995, declares that "the means by which mortal bodies are created is sexual union between " and specifies that "the sacred powers of procreation are to be employed only between man and woman, lawfully wedded as husband and wife." Church manuals emphasize that these powers are divinely ordained not solely for reproduction but also for expressing love and forging an enduring marital partnership that mirrors divine union. President Spencer W. Kimball taught that "in the context of lawful marriage, the intimacy of sexual relations is right and divinely approved... for by that means men and women join in a process of creation and in an expression of love." Similarly, President Joseph F. Smith described sexual intimacy as "ordained of God, not only as the sole means of race perpetuation, but for the development of the higher faculties and nobler traits of ." President Boyd K. Packer further clarified that "the power of procreation is not an incidental part of the plan [of happiness]; it is the plan of happiness; it is the key to happiness," linking its proper use to exaltation and eternal family progression. These teachings underscore sexuality's role in achieving divine potential through righteous exercise within opposite-sex, covenant marriage.

Eternal Gender and Biological Reality

The Church of Jesus Christ of Latter-day Saints teaches that gender is an essential, immutable characteristic of each individual's premortal, mortal, and eternal identity and purpose, as articulated in "The Family: A Proclamation to the World," issued by the First Presidency and Quorum of the Twelve Apostles on September 23, 1995. This doctrine posits that in the premortal existence, spirits were organized as male or female by divine design, a distinction that persists through mortality and into eternity, reflecting God's purposeful creation of humanity in His image as male and female. The proclamation emphasizes that deviations from this divine pattern, such as efforts to alter one's gender, disrupt eternal roles and purposes tied to biological sex. Church leaders have clarified that the term "gender" in the 1995 proclamation refers specifically to biological sex at birth, determined by observable physical characteristics such as reproductive and chromosomes, rather than subjective feelings or social constructs. This alignment underscores the doctrine's foundation in biological dimorphism, where is binary— or —enabling complementary roles in procreation and formation, which the Church views as central to of . Mortal biology, though subject to the effects of the Fall (including congenital conditions or ), is seen as a temporary reflection of one's eternal gender, not something to be overridden through medical, surgical, or social interventions. In addressing , the Church counsels members against pursuing transitions that contradict biological sex, viewing such actions as incompatible with eternal identity and potentially barring full participation in ordinances like or temple endowments, which are administered according to birth sex. For instance, the General Handbook, updated , states that worthy individuals who from transitioning may receive priesthood ordinances and temple blessings aligned with their biological sex, while those who transition face restrictions on certain roles. This stance prioritizes empirical biological markers over psychological or cultural identifications, affirming that eternal progression requires congruence between spirit, body, and divine will. Exceptions for rare conditions are handled case-by-case by parents and professionals, but the default remains biological without elective alteration.

Prohibited Sexual Behaviors

Premarital and Extramarital Sex

The Church of Christ of Latter-day Saints doctrinally prohibits all sexual activity outside of between , classifying premarital sexual relations as and extramarital relations as , both grave violations of the law of chastity. This law, reiterated in modern revelation, commands members to abstain from "anything like unto it," encompassing any genital contact or stimulation intended to arouse before or outside lawful wedlock. is defined in church scriptures as unlawful , distinct from but equally sinful to , which involves infidelity by a married . Scriptural foundations include 42:22–26, which mandates fidelity in and prescribes severe ecclesiastical consequences for , such as disfellowshipment or unless occurs, while requires and restitution to restore worthiness. The echoes biblical prohibitions, portraying sexual sins as abominations that defile the soul and society, as in Alma 39 where the Alma equates with "most abominable above all sins save... shedding innocent ." Church leaders, including in 1988, have emphasized that these acts betray divine trust and lead to spiritual death unless repented of through the of Jesus Christ. Official youth guides reinforce this stance: the pamphlet For the Strength of Youth (2022 edition) instructs, "Do not have any sexual relations before ," extending to avoiding situations that arouse , such as passionate kissing or remaining alone in compromising settings. is viewed as particularly destructive, often requiring formal and, in cases of unrepentance, loss of temple recommends, barring participation in sacred ordinances. Empirical data indicate higher adherence among Latter-day Saints compared to national averages. A 1971 survey found only 3% of active Mormon young women reported premarital intercourse, versus 23% in the general sample. Among high school seniors, approximately 10% of Latter-day Saint males had engaged in premarital sex, contrasted with over 75% of non-Latter-day Saint peers. These patterns persist, with devoted members exhibiting rates significantly below U.S. norms, attributed to doctrinal emphasis and community enforcement. Repentance processes involve private confession to ecclesiastical leaders, behavioral change, and often abstinence from related stimuli, aiming to restore covenant eligibility.

Masturbation and Self-Stimulation

The Church of Jesus Christ of Latter-day Saints teaches that , referred to in materials as self-abuse or self-stimulation, violates the law of chastity by constituting sexual activity outside the bounds of . This law requires complete abstinence from sexual relations prior to and total thereafter, with classified among prohibited acts such as petting and preoccupation with that the divine purpose of procreative powers. Church leaders emphasize that such self-stimulation misuses the body, which is regarded as a sacred temple, and fosters rather than the selfless intended for marital relations. Official guidance defines self-abuse explicitly as "the act of stimulating the procreative power of one's own body," which the Lord condemns as contrary to standards of morality. In family instruction materials, parents are directed to caution maturing youth against masturbation arising from bodily curiosity, viewing it as a practice to avoid for maintaining purity. The church's For the Strength of Youth guide, updated in 2022, reinforces this by urging members to "avoid anything that brings temptation or arouses sexual feelings outside of marriage," a principle that encompasses self-stimulation as it involves unauthorized arousal within one's own body. Church teachings link masturbation, particularly when paired with pornography, to habitual and addictive patterns that undermine self-mastery and spiritual progress. Leaders counsel repentance through confession to ecclesiastical authorities, avoidance of triggers, and reliance on prayer and the Atonement of Jesus Christ to overcome the habit, framing it as a surmountable transgression rather than an inherent trait. While explicit disciplinary references to masturbation have been de-emphasized in recent handbook updates for minor instances, adherence to chastity standards prohibiting it remains a requirement for full participation in ordinances like temple worship. This stance persists despite cultural shifts normalizing the practice, with the church prioritizing doctrinal consistency over secular views that deem it harmless.

Pornography Use and Addiction

The Church of Jesus Christ of Latter-day Saints defines pornography as any depiction, in pictures or writing, intended to inappropriately arouse sexual feelings, viewing it as a violation of the law of chastity that prohibits sexual arousal or gratification outside of lawful marriage between a man and a woman. Church leaders have consistently taught that pornography use constitutes sinful behavior, impairing spiritual sensitivity, damaging personal relationships, and fostering addictive patterns that escalate to more explicit and coercive content. This stance aligns with broader doctrinal emphasis on self-mastery and purity, where even curious exploration can lead to habitual control, as articulated in church manuals warning of its progression toward sexual addiction. Recognizing pornography's addictive potential, the church operates the Addiction Recovery Program (ARP), a 12-step support integrating principles with peer meetings, including specialized Support Groups (PASG) for those struggling with compulsive use. ARP emphasizes reliance on Christ's for healing, with participants reporting sustained recovery through accountability, spiritual practices, and avoidance of triggers, as evidenced by testimonials and program evaluations showing improved dynamics and rates among attendees. Church counseling resources further promote strategies like confession to ecclesiastical leaders, integration, and home-based protections, such as parental filters and Christ-centered discussions, to prevent exposure and mitigate . Leaders like Elder have affirmed that while pornography inflicts severe relational and spiritual harm, individuals and families can overcome its effects through repentance and professional support, citing cases of full recovery without permanent damage when addressed promptly. The church's approach counters secular debates questioning pornography's addictive classification by prioritizing experiential evidence of compulsion and harm among members, rather than diagnostic criteria, and rejects minimization as incompatible with observed outcomes like eroded marital fidelity and priesthood worthiness. Empirical patterns in Utah, where Latter-day Saints predominate, show no disproportionate prevalence compared to national averages when adjusted for demographics, undermining claims of uniquely high hypocrisy and supporting the church's focus on universal vulnerability rather than cultural exceptionalism.

Other Physical Intimacies

The Church of Christ of Latter-day Saints teaches that physical intimacies beyond modest , such as passionate kissing, ing, and petting, constitute violations of the law of chastity when they arouse sexual feelings or lead toward intercourse outside of . Necking refers to prolonged or intense kissing of the face, , or other sensitive areas, while petting involves manual of erogenous zones, both of which church leaders have described as precursors to fornication and common sins among youth. Church presidents, including Spencer W. Kimball, have equated these acts with broader sexual transgressions, stating that they fill idle time with lustful behavior and erode spiritual sensitivity. The 1965 and earlier editions of For the Strength of Youth, an official guide for adolescents, explicitly warned against "kissing, necking, [and] petting," emphasizing that such conduct invites the withdrawal of the Holy Spirit. Although the 2022 update to the pamphlet omits these terms in favor of general counsel against acts arousing passion, the underlying prohibition persists through temple worthiness interviews and missionary standards, which classify passionate kissing and similar intimacies as breaking the law of chastity. Non-coital acts like oral sex are also deemed violations, categorized under "sex perversion" by church doctrine, particularly outside marriage, and prohibited for temple recommend holders and missionaries to maintain purity. Kimball's The Miracle of Forgiveness (1969), widely referenced in church instruction, explicitly condemns oral-genital contact as a grave perversion akin in seriousness to other unnatural practices, requiring deep repentance for forgiveness. These teachings underscore a first-principles view that all sexual expression must align with procreative purposes within heterosexual marriage, rejecting intimacies that simulate or substitute for intercourse as deviations from divine order.

Affirmative Teachings in Marriage

Sexual Relations Within Opposite-Sex Marriage

The Church of Christ of Latter-day Saints teaches that sexual relations are divinely approved exclusively within the covenant of opposite-sex , serving as a sacred means to fulfill God's purposes. These purposes include procreation to bring spirit children into mortal bodies and the expression of to strengthen the emotional, spiritual, and physical unity between husband and wife. Such intimacy is viewed as a God-given gift within the plan of happiness, contributing to eternal family bonds when exercised in harmony with divine law. Church leaders have emphasized the holiness of marital sexual intimacy without prescribing specific acts, focusing instead on its role in fostering total love—spiritual, intellectual, and physical. President Spencer W. Kimball stated, "In the context of lawful marriage, the intimacy of sexual relations is right and divinely approved," underscoring that it aids in creation and mutual devotion rather than being merely physical gratification. Similarly, President Joseph F. Smith described lawful sexual association as ordained for perpetuating the race and developing higher faculties, provided it remains sanctified by covenant. These teachings align with the law of chastity, which confines procreative powers to marriage, prohibiting any sexual relations outside this union. Guidelines for marital sexual relations prioritize mutual respect, agency, and selflessness, rejecting any form of coercion, domination, or abuse. Intimacy must honor both partners' agency and avoid selfish indulgence, as "extremes or distortions" undermine its sacred nature. President Howard W. Hunter taught that such relations require tenderness and consideration, not domineering behavior, to preserve trust and devotion. Obedience to these principles invites blessings of joy, unity, and exaltation, as outlined in Doctrine and Covenants 132:19–20, which promises eternal increase to faithful couples.

Contraception and Family Planning

The Church of Christ of Latter-day Saints holds that procreation is a sacred purpose of , with children regarded as essential to for humanity, yet it permits married couples to use methods as part of responsible decisions made through personal and . Official church resources emphasize that such choices rest solely with the couple, without prescriptive mandates on family size, while discouraging elective abortion or surgical sterilization as contraception except in cases involving serious risks, rape, or incest. This stance reflects a doctrinal balance between the biblical command to "multiply and replenish the " (Genesis 1:28) and practical considerations of parental capacity, with leaders like President affirming in 1985 that couples should prayerfully determine the timing and number of children, rejecting caricatures of Latter-day Saint women as perpetually pregnant. Earlier 20th-century prophets, such as , expressed stronger reservations, viewing artificial contraception as potentially defying divine injunctions against voluntary barrenness, though the church has not formally revoked such while evolving toward greater emphasis on individual agency. Consequently, Latter-day Saint families maintain higher fertility rates than the U.S. general population—approximately 2.6 children per woman as of 2012 surveys—though this has declined from historical peaks amid broader socioeconomic trends. Church teachings frame contraception not as an endorsement of limiting families for convenience but as a tool subordinate to spiritual guidance, with warnings against practices that undermine the sanctity of life or marital intimacy. Programs like seminary and institute curricula reinforce that family planning should align with covenants of chastity and fidelity, prioritizing nurturing existing children over indefinite postponement of parenthood. Empirical data from Latter-day Saint demographics indicate sustained preferences for larger families compared to national averages, with about 6% of members having six or more children in recent analyses, correlating with doctrinal incentives for parenthood.

Abortion and Sanctity of Life

The Church of Christ of Latter-day Saints affirms the sanctity of human life as a divine from God, commencing at conception, when spirit children enter mortality as part of God's eternal plan. This holds that the creation of through procreation is divinely appointed, imposing sacred obligations on parents to protect and nurture it. Church leaders teach that destroying innocent constitutes a grave moral wrong, akin to violating God's will, and emphasize reverence for in all forms as essential to discipleship. In alignment with this view, the Church opposes elective performed for personal or social , counseling members against submitting to, performing, encouraging, paying for, or arranging such procedures. is regarded as a serious transgression requiring , potentially affecting ecclesiastical standing, including temple recommend eligibility, though formal varies by circumstance and is determined through . Members facing unintended pregnancies are urged to prayerfully consider alternatives such as , with the Church facilitating support through its welfare and services. Exceptions to this opposition are narrowly defined: abortion may be permissible after prayerful consultation with ecclesiastical leaders, medical professionals, and in cases of pregnancy resulting from or , imminent threat to the mother's or severe health risks, or severe fetal defects incompatible with . These allowances, articulated in official Church handbooks and statements since at least 1974 and reaffirmed in updates as recent as 2022, underscore that decisions must prioritize the sanctity of while acknowledging extreme hardships, but do not extend to broader justifications. Church presidents, including in 1974 and in subsequent guidance, have stressed that such exceptions demand anguished deliberation, not routine application, to avoid eroding the principle that holds intrinsic divine value.

Historical Practices and Reforms

Polygamy and Its Discontinuation

Plural marriage, also known as , was introduced among members of the Church of Christ of Latter-day Saints through revelations to beginning in the early 1840s, with the practice expanding under after the church's migration to in 1847. Public announcement of the occurred in 1852, and by the 1870s and 1880s, approximately 20 to 30 percent of Latter-day Saint adults lived in families, primarily in . The practice faced increasing federal opposition, culminating in laws such as the Morrill Anti-Bigamy Act of 1862, which criminalized marriage, and the of 1882, which intensified prosecutions by disallowing defenses based on religious belief and leading to the imprisonment of over 200 church leaders by 1889. The Edmunds-Tucker Act of 1887 escalated pressures by dissolving the legal incorporation, confiscating assets worth over $50,000 (including temples), disenfranchising women, and requiring oaths for service, effectively paralyzing church operations and threatening its institutional survival. In response, church president Wilford , who assumed leadership in 1889, reported receiving a on September 24, 1890, directing the cessation of plural marriage to preserve the church amid divine warnings of further loss if the practice continued. The resulting , issued September 25, 1890, publicly : "I publicly declare that my advice to the Latter-day Saints is to refrain from contracting any marriage forbidden by the law of the land," and was unanimously sustained by church members at the October 1890 General Conference. This action enabled statehood in 1896 after compliance demonstrations, though it marked a doctrinal shift from the prior commandment in Doctrine and Covenants Section 132. Despite the Manifesto, a limited number of plural marriages—estimated at around —occurred between and , authorized by some apostles without Woodruff's full knowledge or broader church approval, amid internal debates over the Manifesto's binding nature. Revelations to Woodruff and successors emphasized obedience to civil law, but persistent post-Manifesto unions fueled external , including during Reed Smoot's –1907 U.S. Senate confirmation hearings, where allegations of ongoing questioned church adherence. In April , church president issued a second declaration, stating that any new plural marriages were unauthorized and merited excommunication, leading to the removal of at least 20 high-ranking leaders from office and formal discipline of offenders. These measures solidified monogamy as the church's standard, with excommunication enforced for entering plural unions thereafter, though pre- plural families were generally permitted to continue without additional ceremonies.

Evolution of Chastity Enforcement

In the early years of the Church of Jesus Christ of Latter-day Saints, enforcement of chastity was formalized through revelation in Doctrine and Covenants 42, received on February 9, 1831, which mandated fidelity in marriage and prescribed ecclesiastical trials by elders for violations such as adultery or fornication, potentially resulting in disfellowshipment or excommunication to maintain communal purity. This framework extended to the establishment of high councils under Doctrine and Covenants 102 in 1834, which adjudicated serious moral transgressions, including unchastity, with public elements in frontier settings like Nauvoo to deter deviance amid tight-knit pioneer communities. During the Utah territorial period, chastity breaches, often tied to post-polygamy monogamy transitions after 1890, prompted swift disciplinary actions by stake presidents or bishops, including public announcements in some cases to uphold social order, as evidenced by branch records of excommunications for such offenses as late as 1897. By the mid-20th century, enforcement shifted toward preventive education and private pastoral counseling, exemplified by the initial publication of the For the Strength of Youth pamphlet in 1965, which outlined chastity standards for youth—prohibiting premarital sexual activity and emphasizing self-control—to foster voluntary compliance through annual worthiness interviews for temple recommends and missionary service. Leaders such as Spencer W. Kimball reinforced this in general conference addresses, declaring in 1972 that unchastity warranted formal church discipline to protect individuals and the congregation, leading to increased use of bishop's courts for confessed or reported violations, often resulting in probationary restrictions on sacraments or callings. Institutional mechanisms, like Brigham Young University's Honor Code implemented in 1920 and rigorously applied by the 1970s, mirrored this by suspending or expelling students for chastity infractions, reflecting a doctrinal emphasis on external accountability alongside internal repentance. Contemporary has evolved to prioritize restorative processes over punitive language, with the 2020 General renaming "disciplinary councils" to "membership councils" to repentance facilitation rather than , eliminating disfellowshipment in favor of formal restrictions and rephrasing excommunication as "withdrawal of membership." This 2019-2020 update, building on 2017 guidance from church leaders to handle sexual compassionately, maintains mandatory councils for serious unchastity to safeguard ordinances and standards but encourages confidential interviews for lesser issues, aiming to reduce stigma while upholding the unchanging that violations bar temple participation until repentance is evidenced. Such reflect adaptation to modern counseling practices without altering core prohibitions, as sexual transgression remains a primary trigger for membership restrictions per handbook guidelines.

Homosexuality and Same-Sex Attraction

Distinction Between Temptation and Action

The Church of Jesus Christ of Latter-day Saints teaches that same-sex attraction—defined as emotional, physical, or sexual feelings toward individuals of the same sex—does not constitute sin in itself, but that engaging in homosexual behavior violates the law of chastity. This distinction aligns with broader doctrines on temptation, where involuntary feelings or inclinations are viewed as trials akin to other mortal challenges, such as heterosexual temptations outside marriage, but deliberate actions contrary to commandments incur accountability. Church leaders emphasize that individuals do not choose their attractions but exercise agency in responding to them through obedience, repentance, or resistance. Official statements clarify that "acting on" same-sex attraction includes any sexual activity or romantic relationships with the same , which the Church deems incompatible with eternal principles of between as outlined in "The : A Proclamation to the World" (1995). President M. Russell Ballard affirmed in 2009: "Let be clear: The Church of Christ of Latter-day Saints believes that 'the experience of same-sex attraction is not a sin in and of itself.'" This position draws from scriptural precedents, such as Alma 39 in the Book of Mormon, which condemns "all manner of lasciviousness" while distinguishing intent from mere persuasion to sin. The Church's General Handbook reinforces that members experiencing such attractions remain eligible for full fellowship, temple recommends, and leadership roles provided they abstain from prohibited behaviors and uphold covenants. This doctrinal separation supports , encouraging those with same-sex attraction to seek divine strength, counseling, and without self-condemnation for unchosen feelings. Resources like the Church's "Same-Sex Attraction" topic page promote resilience through , service, and heterosexual where feasible, while acknowledging varied experiences and outcomes, such as lifelong for some. In educational materials, such as the Eternal Family Teacher Manual (circa ), leaders reiterate: "Church leaders distinguish between same-sex attraction, which is not sinful, and homosexual behavior, which is considered sinful because it conflicts with God's commandments." This framework has remained consistent since at least the early , amid evolving cultural pressures, prioritizing eternal identity over temporal inclinations.

Church Policies on Same-Sex Behavior

The Church of Jesus Christ of Latter-day Saints maintains that sexual relations are permissible only between a legally married husband and wife, defining marriage as the union of one man and one woman; consequently, all same-sex sexual behavior constitutes a violation of the law of chastity. This policy applies uniformly to members and non-members alike, with the General Handbook specifying that unchaste conduct, including same-sex relations, may necessitate a membership council to assess repentance and impose measures such as informal probation, formal restriction of privileges, disfellowshipment, or excommunication, depending on the severity and persistence of the transgression. Church leaders counsel that individuals engaging in same-sex should seek through , cessation of the conduct, and restitution where applicable, with full restoration of blessings possible upon demonstrated worthiness; for instance, those who have violated but repent may eventually regain temple recommends after a period of determined by leaders. In 2015, a classified entering a same-sex marriage as apostasy warranting mandatory discipline, but this was rescinded on April 4, 2019, such that members in same-sex relationships are now evaluated case-by-case under standard chastity standards rather than automatic excommunication, though ongoing sexual activity remains grounds for discipline. Policies extend to practical settings: same-sex couples are to attend worship services provided they from overt displays of romantic affection that could disrupt meetings, and church facilities may not be used for same-sex wedding receptions or similar . For prospective converts in same-sex relationships, requires a commitment to forgo such , with cohabiting couples advised to separate or marry oppositely before proceeding; unrepentant violations bar advancement to priesthood , temple , or full fellowship. These guidelines underscore the position that while same-sex attraction itself incurs no penalty, upon it through sexual means conflicts with divine commandments and invites ecclesiastical consequences aimed at facilitating repentance rather than permanent exclusion. In response to the 2008 California Proposition 8 campaign, which sought to define marriage as between a man and a woman, the Church of Jesus Christ of Latter-day Saints mobilized members to support the measure, contributing approximately $190,000 in direct expenditures while encouraging voluntary participation without mandating donations. Following the measure's passage by 52.5% of voters, the church issued a statement affirming the constitutional amendment as a defense of traditional marriage, though it faced subsequent backlash including protests and vandalism against church properties. The 2015 U.S. decision in , which mandated nationwide recognition of , prompted church leaders to counsel members to uphold doctrinal teachings on while advocating for religious protections against potential retaliation for expressing views on and . In parallel, the church updated its to classify members in as apostates subject to , barring children of such couples from or other ordinances until age 18 and requiring them to disavow , a policy Elder D. Todd Christofferson described as rooted in revelation to protect children from conflicting loyalties amid legal shifts. By April 2019, following further prayer and consideration, the church revised this policy: same-sex marriage was no longer deemed automatic apostasy, and baptisms for children of same-sex couples were authorized at local leaders' discretion without prior First Presidency approval, provided the child demonstrated understanding of and support for church teachings on marriage; leaders attributed the change to ongoing revelation motivated by love and compassion, without altering core doctrine on chastity or homosexual behavior. In 2022, the church endorsed the amended , which repealed the Defense of Marriage Act and codified federally while incorporating religious freedom safeguards, marking a pragmatic accommodation to post-Obergefell legal realities learned partly from 8's aftermath, including heightened on nonprofit status and interfaith coalitions. Throughout these adaptations, the church has consistently maintained that same-sex attraction itself is not sinful but that on it violates the law of chastity, emphasizing support for faithful members experiencing such while rejecting efforts to change orientation through coercive means.

Gender Identity and Transgender Issues

Doctrinal View of Immutable Gender

The Church of Jesus Christ of Latter-day Saints doctrinally affirms that gender—defined as biological sex—is an immutable attribute of human identity, fixed across premortal, mortal, and eternal phases of existence. This view derives from the foundational belief that individuals existed as distinct spirit sons and daughters of God before mortal birth, each endowed with a specific gender as part of their eternal nature. Central to this doctrine is the statement in "The Family: A Proclamation to the World," issued by the First Presidency and Apostles on , : " is an essential characteristic of individual premortal, mortal, and eternal identity and purpose." The proclamation further declares that "all beings—male and female—are created in the ," emphasizing binary distinctions ordained by divine creation rather than social or personal constructs. This immutability aligns with scriptural accounts, such as Genesis 1:27, which describes God creating humanity , a pattern echoed in LDS interpretations of premortal councils where spirits accepted gendered roles in God's plan of salvation. Church teachings reject alterations to biological as incompatible with this eternal framework, viewing such changes as contrary to the divine purpose of physical embodiment, which mirrors premortal spiritual identity. thus informs eternal progression, including temple ordinances and exaltation, where males and females fulfill complementary roles in celestial units. This position has been reiterated in general conference addresses and instructional materials, underscoring 's role in God's unchanging rather than as a fluid or elective trait.

Policies on Transitioning and Participation

The Church of Jesus Christ of Latter-day Saints counsels members against pursuing surgical, medical, or social transition away from their biological sex at birth, viewing such actions as contrary to the doctrine that gender is an essential, immutable characteristic of individual premortal, mortal, and eternal identity. Social transition is defined as changing dress, grooming, name, or pronouns to present oneself as other than one's biological sex at birth. Local leaders, including bishops and stake presidents, are instructed to provide sensitive, Christlike guidance to affected individuals and families, consulting higher authorities such as area presidencies for complex cases. Worthy individuals who identify as transgender but do not pursue any form of transition may fully participate in ordinances and activities aligned with their biological sex at birth, including baptism, confirmation, priesthood ordination for males, and temple worship. For instance, such males may receive and exercise the priesthood, while females may participate in women's auxiliaries and ordinances. They are eligible for temple recommends if they meet worthiness standards and commit to living church commandments. Individuals who have surgical, , or social transition face specific restrictions on church participation to preserve the alignment of ordinances and roles with biological sex. They are ineligible for priesthood or exercise, temple recommends, and gender-specific callings, such as serving in organizations or designated for their presented . Temple ordinances, including endowments and sealings, are administered according to biological sex at birth, barring transitioned individuals from receiving them in a manner inconsistent with that sex. However, transitioned members remain welcome to attend sacrament meetings and many general church activities, with leaders counseling on case-specific accommodations to minimize disruption while encouraging repentance and alignment with doctrine. Members who transition and subsequently revert to living according to their biological sex may, if deemed worthy through interviews, regain access to previously restricted privileges, such as baptism, priesthood, or temple ordinances. These policies, outlined in the General Handbook (updated as of August 2024), emphasize doctrinal consistency over accommodation of gender incongruence, prioritizing eternal identity rooted in biological sex.

Recent Handbook Updates and Implications

In August 2024, The Church of Jesus Christ of Latter-day Saints updated its General Handbook, section 38.6.23, "Individuals Who Identify as Transgender," along with related sections such as 26.5.7 and 32.14.5, to provide clearer guidance for local leaders on ministering to transgender individuals and their families while upholding doctrinal teachings on biological sex as eternal gender. These revisions emphasize that baptism, confirmation, priesthood ordination, and temple ordinances are administered according to biological sex at birth, with full eligibility requiring individuals not to pursue surgical, medical, or social transitions away from that sex; exceptions for prior transitions followed by reversion necessitate First Presidency approval and worthiness assessments. The updates specify that transitioned individuals may attend sacrament meetings and participate in many non-gender-specific Church activities but face restrictions on roles involving children or , teaching positions, and gender-specific callings or assignments, aligning participation in meetings and overnight activities with biological sex. membership retain names and based on birth, though preferred names may be noted privately; leaders are instructed to minister with Christlike sensitivity without endorsing transitions, consulting higher authorities for complex cases. These changes reinforce the , as articulated in "The : A Proclamation to the World," that is an essential, eternal characteristic tied to biological sex, precluding transitions as incompatible with divine identity and covenants. Implications include limited ecclesiastical advancement for transitioned members—such as ineligibility for temple recommends or priesthood offices—prioritizing doctrinal consistency and child in assignments over accommodation of . While enabling basic worship participation to foster repentance and family support, the policies signal that full fellowship requires alignment with biological reality, potentially straining retention among those pursuing transitions but affirming causal links between bodily sex and spiritual roles in Church teachings. Critics, including some scholars and advocates, argue the restrictions marginalize transgender members by enforcing a binary view, though Church statements frame them as clarifications for compassionate, principle-based leadership rather than alterations to prior stances.

References

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  88. https://newsroom.churchofjesuschrist.org/article/handbook-changes-same-sex-marriages-elder-christofferson
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  91. https://newsroom.churchofjesuschrist.org/article/statement-proposed-rule-sexual-orientation-gender-identity-change
  92. https://www.churchofjesuschrist.org/study/manual/transgender-understanding-yourself/how-does-the-church-define-gender?lang=eng
  93. https://www.churchofjesuschrist.org/study/manual/counseling-resources/gender?lang=eng
  94. https://www.churchofjesuschrist.org/study/manual/the-eternal-family-teacher-material-2022/lesson-7-teacher-material?lang=eng
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  96. https://newsroom.churchofjesuschrist.org/article/questions-answers-august-2024-general-handbook-update
  97. https://www.churchofjesuschrist.org/study/manual/general-handbook/38-church-policies-and-guidelines?lang=[eng](/page/E.N.G.)
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