Joseph Smith taught that sexuality is a key attribute of the divine nature.
Our Heavenly Parents are sexual beings, and sexual relationship is integral
to Joseph Smith's teachings on exaltation (D&C
132:19-20). Sexual reproduction is one way that human beings participate
with the Gods in the work of creation. Procreative or not, sex can be
a source of delight and comfort, a sacramental expression of love between
partners, even an experience of union with the divine.
Like other gifts from God—our talents, our time, our money, our
food—we can put our sexuality to profane or consecrated uses. Our
tradition teaches that sexuality achieves its holiest expression in a
covenant between two people who seek to be welded, through the Spirit,
into an eternal companionship. For partners in such a covenant, sex offers
a means to practice Christ-like selflessness and to cultivate the intimacy
that will unite them in "one flesh."
On the basis of D&C 132, Latter-day Saints have historically understood
that heterosexual union is required to grow into the fullness of our divine
nature; hence the LDS Church's opposition to homosexual relationships.
Elsewhere, however, Joseph Smith suggested that various kinds of relationships
endure beyond this life and may be coupled with eternal glory (D&C
130:2). This teaching opens up the possibility of recognizing gay
and lesbian unions as potentially holy on the same principles as heterosexual
It isn't good to
be alone, it isn't good.
So when you find someone to love, you really should
join hands and be together.
Lynn Pearson, My Turn on Earth (1977)
|Parley P. Pratt: The
object of the union of the sexes is the propagation of their species,
or procreation; also for mutual affection, and the cultivation of
those eternal principles of never ending charity and benevolence,
which are inspired by the Eternal Spirit; also for mutual comfort
and assistance in this world of toil and sorrow.
|Key to the Science of
Theology (Salt Lake City: Deseret News,1883), 151
|Val D. MacMurray: The
sexually well person would feel gratitude towards her own body for
its ability to respond to pleasure. . . . She does not deny it, or
ignore it. On the contrary, she pays proper attention to it, and welcomes
appropriate opportunities to understand its possibilities and potentialities.
| "Sexual and Emotional
Intimacy: A Need to Emphasize Principles,"
Journal of Association of Mormon Counselors and Psychotherapists
8, no. 1 (January 1982), 18-19
Marion D. Hanks: Married
people are sweethearts, in a special creative union, blessed with
that powerful chemistry that draws two together, sometimes from
next door, sometimes from a world away. This divinely designed power
must be sustained by other qualities—by respect and loyalty
and integrity—to be what it is meant to be. To be able to
give oneself fully with confidence and trust, and to fully receive
the other joyfully and gratefully—this is a blessing that
grows in meaning year by year and forever.
Ensign, Nov 1984, 35
Eugene England: Sexual
relationships can operate only on the principles of righteousness,
that is, "without compulsory means" but rather "by
long-suffering, by gentleness and meekness, and by love unfeigned."
. . . When we make love we are already expressing incredible courage—the
courage to enter the valley of the shadow of death and of failure
and of rejection. I believe our Heavenly Parents have the same kind
of courage when, in whatever is Their equivalent of making love,
They begin a universe.
|"Becoming Bone of Bone,"
As Women of Faith (Salt Lake City: Deseret Book, 1989), 114,
Jeffrey R. Holland:
Sexual intimacy is . . . symbolic of a union between mortals and
Deity, between otherwise ordinary and fallible humans uniting for
a rare and special moment with God himself and all the powers by
which He gives life in this wide universe of ours. In this latter
sense, human intimacy is a sacrament.
|"Of Souls, Symbols,
and Sacraments," Morality (Salt Lake City: Bookcraft,