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S U N S T O N E husbands. At least for many years (I have not researched current practice), such marriages were not sealed for eternity, posthumously or otherwise. Thus, there is room within Mormon theology for time-only marriages with no procreative purpose. Accommodating gay marriages for time only would do no violence to such theology though it might imply recognition by the Church that the particular parties involved are not capable of changing their sexual orientation and that God is likely not going to do it for them in this life. Accommodating gay marriage might also call for recognition that “[i]t is not good for . . . [even a gay] man [or woman] to be alone” and that heterosexual marriages including a gay partner generally do not work. Yet a gay partnership can be a loving, committed relationship fulfilling the emotional and economic purposes of marriage, as well as at least some of its societal purposes. The fact that some gay partnerships are not such committed relationships is irrelevant; the same is true of heterosexual partnerships or marriages. The possibility of a Mormon gay marriage might also require recognition by the prospective gay marriage partners that such a marriage could be for time only and that God could change their orientation and provide other opportunities for them in the hereafter. One of my gay friends was advised by then Apostle Thomas Monson that he would probably have to live with his gay orientation the rest of his life and that the blessing Elder Monson could give him was not likely to result in the Lord’s changing it. While a gay-marriage family may not be forever, neither is the second marriage of a widow sealed to her first husband, or a widower married to a previously sealed widow. (But can you imagine the horrendous metrical and musical problems of singing “heterosexual fam’lies can be together forever?”) Mormon gay marriage would not necessarily imply that gay orientation, gay marriage or gay sexual activity exists in the hereafter on the part of anyone—not even God! JIM RASMUSSEN Albuquerque, New Mexico AN IMPRESSIVE BEGINNING JOHN-CHARLES DUFFY HAS MADE AN impressive beginning to SUNSTONE’s Mapping Mormon <strong>Issue</strong>s Project with his article “Mapping Book of Mormon Historicity Debates—Part I.” Establishing an objective context for any emotionally charged issue presents a particular challenge, especially when, as with Duffy, one is already a participant in the dialogue. Nevertheless, I feel Duffy sets a high standard for “mapping” other issues. As someone who has been involved in the Book of Mormon historicity debates for the past several decades, I have some awareness of and appreciation for how difficult a task Duffy faced in presenting a clear, objective picture of the landscape. I have often been dismayed by the tenor of the discussion between those who feel the Book of Mormon is an authentic ancient record and those who do not. I believe the anger and accusations on both sides have prevented what should be a respectful, even if impassioned, conversation among scholars committed both to responsible scholarship and Christian (or other religious) principles. We may disagree, but we don’t have to be disagreeable. Hopefully, Parts I and II of Duffy’s mapping articles will help raise the historicity conversation to a higher level. ROBERT A. REES Brookdale , California LINDA HOFFMAN KIMBALL— BASED ON AN IDEA BY EDWARD L. KIMBALL DECEMBER 2008 PAGE 3
S U N S T O N E Telling our stories REFLECTIONS ON PROPOSITION 8 California’s Proposition 8 opened painful divides between LDS Church members. In an attempt to heal these rifts, SUNSTONE presents a collection of personal reflections from people who worked and believed on all points of the Proposition 8 spectrum. The purpose of this collection is to help Latter-day Saints with disparate points of view on the issue to have compassion—to feel deeply— with one another. WHY I CAME OUT TO MY ENTIRE WARD An earlier version of this essay was posted on SOYMADEMEGAY.COM. YOU KNOW HOW THERE’S ALWAYS THAT ONE testimony every month that makes everyone feel really awkward? The one that makes the congregation avoid eye contact and shift uncomfortably in the pews? Well, I decided to get it out of the way early this month. “I just want to let everyone know why I am here,” I told them. “My entire life, I’ve on some level known that I am gay. Growing up gay in the Church was really hard. Being gay and active in the Church can still be really hard. “But no matter what I want to be true, no matter what I hope to be true, no matter what I think to be true, I know that The Church of Jesus Christ of Latter-day Saints is true. It’s a knowledge that is impossible to take away from me. (I’ve tried.) I know President Monson is a prophet of God. I know the Book of Mormon is true. “I don’t say all this to solicit pity, fill you with guilt, or cause shock. I say this because no matter what our individual situations, the Church is amazingly, frustratingly, inconveniently, wonderfully true . . . so what else matters? “In the name of Jesus Christ, amen.” I walked past the bishopric and the stake president (of course he would happen to be there) and down the aisle to my seat in the chair section. A third of the way there, I realized that I was looking down. “Hold your head up!” I told myself, “You are not ashamed!” And I did. I held my head up all the way to my distant seat. When I slid into my chair, one friend put his arm around my shoulders, another smiled at me through teary eyes, and another turned around and gave me a thumbs-up. So why did I out myself to my entire ward yesterday? 1. To bear my testimony. PAGE 4 DECEMBER 2008
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