Mormon Matters

In this second episode of the "Matters of Perspective" series, Charles Randall Paul reads his May 2009 Sunstone article, "The Sacred Secret Open to All: Ye Are Gods," a wonderful exploration about the concerns many people have with the secrecy related to Mormon temples and how Latter-day Saints might do a better job communicating about what goes on there. Drawing on historical sources, Paul demonstrates a reversal in public perspectives about secret/sacred rites that has taken place in the past two centuries--a shift from seeing those who participate in rites such as the Eleusinian mysteries or Freemasonry as highly trustworthy (until this shift one could hardly hold high political office were one not initiated into the rites) to highly suspect. Why has this taken place? And in the case of Mormon temple rituals, can this distrust be reversed with different messaging that better shares what goes on in the LDS temple, especially through contextualizing them as fitting the genre of "ascent literature," myths and rites that tell the secret sacred story of humankind? Are there ways to better communicate why Latter-day Saints consider temple work as wonderful and affirming for "all" people? Can Mormons re-structure aspects of its temples as sacred centers to make them more welcoming to everyone? Several aspects of this article were discussed in Mormon Matters episodes 75-76, "Communicating about the Temple." We encourage you to listen/re-listen to that exceptional episode.

It goes without saying that religion is intricately tied to culture. And since this is so, when we find that the various ways of thinking and institutions that create culture are shifting, so will we find religion in all its forms asking new questions, sorting through "the way things have always been done" and asking if these ideas and forms are meeting today’s needs, lamenting the decline in previously transformative energies and searching for revitalization. Many claim that such shifts are happening today, and within western Christianity, the upheaval and reconfiguration that is taking place has been labeled "Emergence Christianity." In its most dynamic places, individuals and congregations are looking in fresh ways at scripture, at mission, at liturgy and all the ways they "do" church, at the stories and narratives they tell and inhabit, at what it means to be a Christian--if the most important focus should be about afterlife salvation or this-life transformation and truly working as the Lord’s Prayer states to have God’s kingdom come here to earth just as it is in heaven. This is a moment that defies easy description, but it is very exciting to give ourselves permission to really think of new possibilities seek new forms for renewal. Is something analogous happening in Mormonism? What are similarities and differences between the questions and sensibilities that are animating Emergence Christianity and those at play in Mormonism, especially among online discussion groups and grassroots associations that are putting new ideas and ways of relating into practice? What can Latter-day Saints learn from the discussions and new forms of church taking wing in Emergence Christianity? What would be easy sensibilities and practices to fold into Mormon Christianity? Which ones might be harder to connect with? For this two-part Mormon Matters episode, we are extremely blessed to have been able to spend an hour with two of Emergence Christianity’s most eloquent thought leaders, cultural historian and publishing icon Phyllis Tickle and dynamic author, speaker, and former pastor Brian McLaren, learning from their descriptions (through their telling stories from their own lives, as well as in all they see going on around them) of these shifts. Incredible friend and Mormon Matters podcast favorite Jana Riess arranged for their appearance on the show, and she leads this discussion. Following this initial focus on Emergence Christianity as a whole, we say goodbye to Phyllis and Brian, and we welcome Katie Langston and Parker Blount, two Latter-day Saints with a deep interest in Emergence Christianity, to discuss connections, hesitations, and their hopes and dreams for new discussions and renewal within Mormonism.

It goes without saying that religion is intricately tied to culture. And since this is so, when we find that the various ways of thinking and institutions that create culture are shifting, so will we find religion in all its forms asking new questions, sorting through "the way things have always been done" and asking if these ideas and forms are meeting today’s needs, lamenting the decline in previously transformative energies and searching for revitalization. Many claim that such shifts are happening today, and within western Christianity, the upheaval and reconfiguration that is taking place has been labeled "Emergence Christianity." In its most dynamic places, individuals and congregations are looking in fresh ways at scripture, at mission, at liturgy and all the ways they "do" church, at the stories and narratives they tell and inhabit, at what it means to be a Christian--if the most important focus should be about afterlife salvation or this-life transformation and truly working as the Lord’s Prayer states to have God’s kingdom come here to earth just as it is in heaven. This is a moment that defies easy description, but it is very exciting to give ourselves permission to really think of new possibilities seek new forms for renewal. Is something analogous happening in Mormonism? What are similarities and differences between the questions and sensibilities that are animating Emergence Christianity and those at play in Mormonism, especially among online discussion groups and grassroots associations that are putting new ideas and ways of relating into practice? What can Latter-day Saints learn from the discussions and new forms of church taking wing in Emergence Christianity? What would be easy sensibilities and practices to fold into Mormon Christianity? Which ones might be harder to connect with? For this two-part Mormon Matters episode, we are extremely blessed to have been able to spend an hour with two of Emergence Christianity’s most eloquent thought leaders, cultural historian and publishing icon Phyllis Tickle and dynamic author, speaker, and former pastor Brian McLaren, learning from their descriptions (through their telling stories from their own lives, as well as in all they see going on around them) of these shifts. Incredible friend and Mormon Matters podcast favorite Jana Riess arranged for their appearance on the show, and she leads this discussion. Following this initial focus on Emergence Christianity as a whole, we say goodbye to Phyllis and Brian, and we welcome Katie Langston and Parker Blount, two Latter-day Saints with a deep interest in Emergence Christianity, to discuss connections, hesitations, and their hopes and dreams for new discussions and renewal within Mormonism.

In this episode, sociologist Jim Smithson talks of the LDS church and all of its programs and organizational systems as a vehicle for delivering the gospel message, and uses the metaphor of a minivan to describe the type of vehicle the church is. Minivans are great cars, but they fit best in middle-class and suburban areas where people can afford them and the fuel they consume, where there are mechanics and the infrastructure that helps keep them up, etc. But how efficient are minivans in locales where there are no paved roads, few trained drivers and technicians, in international or domestic areas where bicycles would be a better fit, where public transportation is the only realistic way for citizens to get around? How well does Mormonism "work" in non-suburban, non-middle class, less technologically sophisticated areas? Are the Church’s size and organizational structures obstacles for really delivering a saving gospel message of hope and transformation, and for creating communities where Zion might grow and flourish? This episode features Smithson, Sylvia Cabus, Ken Driggs, and Mormon Matters host Dan Wotherspoon in a far-ranging discussion of how best to "do" church among those who do not fit the educational, income, or other profiles of the middle class. Cabus draws on her wide experience as an international aid worker and with the LDS Church abroad, as well as her own very urban and diverse ward in Washington, D.C., and Driggs from his fifteen years of experience in an inner city Atlanta, Georgia, ward to share experiences and reflect on Smithson’s theses about the current church and its challenges. How can the Church adapt more readily to serve those who are not in the demographic groups and areas where Mormonism currently works best? What are the biggest obstacles preventing these kinds of adaptations? What might be the best way ahead?

One of the most prominent and difficult issues in philosophy of religion addresses the dilemma that arises when one asserts the existence of an all-powerful God who is also perfectly loving, while also asserting the presence of genuine evil in the world. As David Hume puts the case: "Either God would remove evil out of this world, and cannot; or He can, and will not; or, He has not the power nor will; or, lastly He has both the power and will. If He has the will, and not the power, this shows weakness, which is contrary to the nature of God. If He has the power, and not the will it is malignity, and this is no less contrary to His nature. If He is neither able nor willing, He is both impotent and malignant, and consequently cannot be God. If he is both willing and able (which alone is consonant to the nature of God), whence comes evil, or why does he not prevent it?" There have been many attempts to address this dilemma, ranging from denial of the logical problem that seems apparent when trying to hold to all three assertions, to giving reasons for God allowing evil for some larger goods: because love requires free will, which opens the door to the possibility of us choosing evil, or because the presence of evil creates ideal conditions for "soul making," our proving ourselves through how we respond to it. Outside of classical theism and the three assertions, one finds other approaches to evil, including its denial--the claim that it only appears to be evil because we have a limited perspective (e.g., St. Augustine, Buddhism)--a denial of God’s goodness (e.g., protest theology, theistic dualism), or the denial of God’s omnipotence (e.g., process theology, LDS metaphysical positions suggested in some of Joseph Smith’s writings). Evil is far more than a philosophical problem, however. Most people care more about the suffering associated with evils, and their concern is to find meaning in what they or others are experiencing. A nice, clean "defense" (theodicy) of the God of classical theism is of little interest to them, as such answers are of no help to a torture victim or a teenager sold into sexual slavery. The matter then becomes finding the best response to evil and its attendant suffering. How do I best serve others who are in pain? How do I act powerfully in the face of my own afflictions? What role, if any, has God played in bringing this trial to me, or is God a fellow sufferer with me, ready to offer comfort and guide me to important lessons and eventual peace? And many more. In this three-part episode, Mormon Matters host Dan Wotherspoon and panelists Jennifer Finlayson-Fife, Jim McLachlan, and Loyd Ericson address these and many other issues related to the problem of evil and suffering. Part 1 focuses on the classical philosophical problem and defenses. Part 2 move more directly into LDS approaches to the subject, including a distinction between LDS "discourse" about evil (which follows closely what one finds in most other theistic traditions) and LDS "theology" about evil and suffering derived from Joseph Smith’s rejection of classical theism, as well as fascinating scriptural passages. Part 2 and Part 3 also directly address suffering, including powerful tire-meets-the-road stories of people in intense pain and which ideas and approaches to thinking about evil often exacerbate their suffering versus the ones that are more helpful.

One of the most prominent and difficult issues in philosophy of religion addresses the dilemma that arises when one asserts the existence of an all-powerful God who is also perfectly loving, while also asserting the presence of genuine evil in the world. As David Hume puts the case: "Either God would remove evil out of this world, and cannot; or He can, and will not; or, He has not the power nor will; or, lastly He has both the power and will. If He has the will, and not the power, this shows weakness, which is contrary to the nature of God. If He has the power, and not the will it is malignity, and this is no less contrary to His nature. If He is neither able nor willing, He is both impotent and malignant, and consequently cannot be God. If he is both willing and able (which alone is consonant to the nature of God), whence comes evil, or why does he not prevent it?" There have been many attempts to address this dilemma, ranging from denial of the logical problem that seems apparent when trying to hold to all three assertions, to giving reasons for God allowing evil for some larger goods: because love requires free will, which opens the door to the possibility of us choosing evil, or because the presence of evil creates ideal conditions for "soul making," our proving ourselves through how we respond to it. Outside of classical theism and the three assertions, one finds other approaches to evil, including its denial--the claim that it only appears to be evil because we have a limited perspective (e.g., St. Augustine, Buddhism)--a denial of God’s goodness (e.g., protest theology, theistic dualism), or the denial of God’s omnipotence (e.g., process theology, LDS metaphysical positions suggested in some of Joseph Smith’s writings). Evil is far more than a philosophical problem, however. Most people care more about the suffering associated with evils, and their concern is to find meaning in what they or others are experiencing. A nice, clean "defense" (theodicy) of the God of classical theism is of little interest to them, as such answers are of no help to a torture victim or a teenager sold into sexual slavery. The matter then becomes finding the best response to evil and its attendant suffering. How do I best serve others who are in pain? How do I act powerfully in the face of my own afflictions? What role, if any, has God played in bringing this trial to me, or is God a fellow sufferer with me, ready to offer comfort and guide me to important lessons and eventual peace? And many more. In this three-part episode, Mormon Matters host Dan Wotherspoon and panelists Jennifer Finlayson-Fife, Jim McLachlan, and Loyd Ericson address these and many other issues related to the problem of evil and suffering. Part 1 focuses on the classical philosophical problem and defenses. Part 2 move more directly into LDS approaches to the subject, including a distinction between LDS "discourse" about evil (which follows closely what one finds in most other theistic traditions) and LDS "theology" about evil and suffering derived from Joseph Smith’s rejection of classical theism, as well as fascinating scriptural passages. Part 2 and Part 3 also directly address suffering, including powerful tire-meets-the-road stories of people in intense pain and which ideas and approaches to thinking about evil often exacerbate their suffering versus the ones that are more helpful.

One of the most prominent and difficult issues in philosophy of religion addresses the dilemma that arises when one asserts the existence of an all-powerful God who is also perfectly loving, while also asserting the presence of genuine evil in the world. As David Hume puts the case: "Either God would remove evil out of this world, and cannot; or He can, and will not; or, He has not the power nor will; or, lastly He has both the power and will. If He has the will, and not the power, this shows weakness, which is contrary to the nature of God. If He has the power, and not the will it is malignity, and this is no less contrary to His nature. If He is neither able nor willing, He is both impotent and malignant, and consequently cannot be God. If he is both willing and able (which alone is consonant to the nature of God), whence comes evil, or why does he not prevent it?" There have been many attempts to address this dilemma, ranging from denial of the logical problem that seems apparent when trying to hold to all three assertions, to giving reasons for God allowing evil for some larger goods: because love requires free will, which opens the door to the possibility of us choosing evil, or because the presence of evil creates ideal conditions for "soul making," our proving ourselves through how we respond to it. Outside of classical theism and the three assertions, one finds other approaches to evil, including its denial--the claim that it only appears to be evil because we have a limited perspective (e.g., St. Augustine, Buddhism)--a denial of God’s goodness (e.g., protest theology, theistic dualism), or the denial of God’s omnipotence (e.g., process theology, LDS metaphysical positions suggested in some of Joseph Smith’s writings). Evil is far more than a philosophical problem, however. Most people care more about the suffering associated with evils, and their concern is to find meaning in what they or others are experiencing. A nice, clean "defense" (theodicy) of the God of classical theism is of little interest to them, as such answers are of no help to a torture victim or a teenager sold into sexual slavery. The matter then becomes finding the best response to evil and its attendant suffering. How do I best serve others who are in pain? How do I act powerfully in the face of my own afflictions? What role, if any, has God played in bringing this trial to me, or is God a fellow sufferer with me, ready to offer comfort and guide me to important lessons and eventual peace? And many more. In this three-part episode, Mormon Matters host Dan Wotherspoon and panelists Jennifer Finlayson-Fife, Jim McLachlan, and Loyd Ericson address these and many other issues related to the problem of evil and suffering. Part 1 focuses on the classical philosophical problem and defenses. Part 2 move more directly into LDS approaches to the subject, including a distinction between LDS "discourse" about evil (which follows closely what one finds in most other theistic traditions) and LDS "theology" about evil and suffering derived from Joseph Smith’s rejection of classical theism, as well as fascinating scriptural passages. Part 2 and Part 3 also directly address suffering, including powerful tire-meets-the-road stories of people in intense pain and which ideas and approaches to thinking about evil often exacerbate their suffering versus the ones that are more helpful.

What does it mean to still claim that scripture is "true" or "inspired" when we fully recognize that much of it is fictional (parable, allegory, poetic, mythic, or clearly "shaped" to achieve certain effects) or when some scriptural claims clash with other scriptural claims or with historical and scientific facts? Once revelation or scripture has begun to shed for us some of their "authoritative" status and become more obviously a product of human hearts and minds or a divine/human admixture, why does or should it remain compelling? What are other ways to read and gain from prophetic utterance or scripture that don’t view them as the exact words of God? In this episode, Mormon Matters host Dan Wotherspoon and panelists Charles Harrell, Wade Greenwood, and Eric Samuelsen explore various kinds of "truth" and the different rules that govern them. They begin with recently raised issues raised about the standards of truth required by journalism versus more artistic endeavors such as storytelling, drama, and other art forms before turning to the connections the insights gained from these areas have with scripture and prophetic inspiration. They explore insights from theologians from other traditions who have wrestled with similar questions, including various types of inspiration--verbal, conceptual, and motivational--and pre-critical, critical, and post-critical lenses through which one might assess its importance and power. Other questions: Should scripture and the type of inspiration claimed by prophets be seen as wholly "other" from the kind of inspiration we feel from time to time in our own lives? What are the drawbacks and gains from viewing it as radically different or quite similar? Given each of their own study and reflection on scripture that highlights the human fingerprints that permeate it, why do the participants still love and claim to gain much from their continued encounters with it?

What does it mean to still claim that scripture is "true" or "inspired" when we fully recognize that much of it is fictional (parable, allegory, poetic, mythic, or clearly "shaped" to achieve certain effects) or when some scriptural claims clash with other scriptural claims or with historical and scientific facts? Once revelation or scripture has begun to shed for us some of their "authoritative" status and become more obviously a product of human hearts and minds or a divine/human admixture, why does or should it remain compelling? What are other ways to read and gain from prophetic utterance or scripture that don’t view them as the exact words of God? In this episode, Mormon Matters host Dan Wotherspoon and panelists Charles Harrell, Wade Greenwood, and Eric Samuelsen explore various kinds of "truth" and the different rules that govern them. They begin with recently raised issues raised about the standards of truth required by journalism versus more artistic endeavors such as storytelling, drama, and other art forms before turning to the connections the insights gained from these areas have with scripture and prophetic inspiration. They explore insights from theologians from other traditions who have wrestled with similar questions, including various types of inspiration--verbal, conceptual, and motivational--and pre-critical, critical, and post-critical lenses through which one might assess its importance and power. Other questions: Should scripture and the type of inspiration claimed by prophets be seen as wholly "other" from the kind of inspiration we feel from time to time in our own lives? What are the drawbacks and gains from viewing it as radically different or quite similar? Given each of their own study and reflection on scripture that highlights the human fingerprints that permeate it, why do the participants still love and claim to gain much from their continued encounters with it?

This three-part episode features a wonderful discussion about some of the peculiarities about the LDS Mormon experience in Brazil, as well as the many ways that LDS experience seems universal. In doing so, it introduces Antonio Trevisan and Marcello Jun de Oliveira, two Brazilians who are leading the ABEM--Associação Brasileira de Estudos Mórmons (Brazilian Mormon Studies Association)--a fledgling group modeled somewhat after Sunstone as a similar effort to explore Brazilian Mormonism through historical inquiry, scholarship, and other mediums, including an annual conference. It also features a terrific young scholar moderator, Rolf Straubhaar, who served his mission to Brazil and has returned several times as a graduate student doing ethnographic work in comparative education. In many ways, the first two parts of this episode will feel much like Mormon Stories episodes as we explore the lives and faith journeys of our two panelists. The final part features an exploration of the Brazilian Mormon experience, paying close attention to those intersections between the wider, largely North American, church and the particularities of Brazilian culture. It touches on everything from congregational dynamics to doctrinal issues, and attitudes about sex and bodies to certain aspects of the Word of Wisdom. One other major focus is the reasons Brazilian Mormons drop out of the church, in which one factor is the lack of resources for these saints to discuss the issues that trouble them. For that reason, it’s with great admiration that we celebrate and advertise the ABEM and its blog, VozesMormons.

This three-part episode features a wonderful discussion about some of the peculiarities about the LDS Mormon experience in Brazil, as well as the many ways that LDS experience seems universal. In doing so, it introduces Antonio Trevisan and Marcello Jun de Oliveira, two Brazilians who are leading the ABEM--Associação Brasileira de Estudos Mórmons (Brazilian Mormon Studies Association)--a fledgling group modeled somewhat after Sunstone as a similar effort to explore Brazilian Mormonism through historical inquiry, scholarship, and other mediums, including an annual conference. It also features a terrific young scholar moderator, Rolf Straubhaar, who served his mission to Brazil and has returned several times as a graduate student doing ethnographic work in comparative education. In many ways, the first two parts of this episode will feel much like Mormon Stories episodes as we explore the lives and faith journeys of our two panelists. The final part features an exploration of the Brazilian Mormon experience, paying close attention to those intersections between the wider, largely North American, church and the particularities of Brazilian culture. It touches on everything from congregational dynamics to doctrinal issues, and attitudes about sex and bodies to certain aspects of the Word of Wisdom. One other major focus is the reasons Brazilian Mormons drop out of the church, in which one factor is the lack of resources for these saints to discuss the issues that trouble them. For that reason, it’s with great admiration that we celebrate and advertise the ABEM and its blog, VozesMormons.

This three-part episode features a wonderful discussion about some of the peculiarities about the LDS Mormon experience in Brazil, as well as the many ways that LDS experience seems universal. In doing so, it introduces Antonio Trevisan and Marcello Jun de Oliveira, two Brazilians who are leading the ABEM--Associação Brasileira de Estudos Mórmons (Brazilian Mormon Studies Association)--a fledgling group modeled somewhat after Sunstone as a similar effort to explore Brazilian Mormonism through historical inquiry, scholarship, and other mediums, including an annual conference. It also features a terrific young scholar moderator, Rolf Straubhaar, who served his mission to Brazil and has returned several times as a graduate student doing ethnographic work in comparative education. In many ways, the first two parts of this episode will feel much like Mormon Stories episodes as we explore the lives and faith journeys of our two panelists. The final part features an exploration of the Brazilian Mormon experience, paying close attention to those intersections between the wider, largely North American, church and the particularities of Brazilian culture. It touches on everything from congregational dynamics to doctrinal issues, and attitudes about sex and bodies to certain aspects of the Word of Wisdom. One other major focus is the reasons Brazilian Mormons drop out of the church, in which one factor is the lack of resources for these saints to discuss the issues that trouble them. For that reason, it’s with great admiration that we celebrate and advertise the ABEM and its blog, VozesMormons.

How "green" is Mormonism? What is holding the tradition and culture back from becoming more environmentally sensitive--or even overtly activist? What theological and practical resources are there in Mormon thought and practice for fostering an ethic of greater care for the earth and its systems, including all the other forms of life with which we share the planet? How can Latter-day Saints who are environmentally active be effective in moving Mormon culture toward greener awareness and action? Prompted by the release of a brand new Sunstone magazine with a terrific collection of articles and essays under the heading of "Earth Stewardship," this episode features Mormon Matters host Dan Wotherspoon and panelists George Handley, Rachel Whipple, and Craig Galli in a far-ranging conversation about their shared sense of Mormonism as a religion rich with scriptural and prophetic support, theological sensibilities, and practical wisdom and vehicles for teaching and acting with greater sensitivity toward the environment--and, in so doing, finding our way to a much more connected and fulfilling life. Topics range from sensibilities about Mormonism’s teachings about the intimate connection between spirit and matter, to resources for taking seriously the "intrinsic value" of all forms of life and the systems that sustain them, to the call to be "stewards" of the earth, to consumer/disposable culture, to fighting the sense of hopelessness (often leading in many to apathy) in the face of the difficulty of these issues, to more consciously choosing where to live and various sustainable practices we might adopt in an effort to align our lifestyles more closely with our spiritual values. It also features some great ideas for Primary and other ward leaders about how to more deeply unite their communities in life-enriching ways.

On the verge of another Pioneer Day (July 24th and the 165th anniversary of the first Mormon pioneer wagon train reaching the Salt Lake Valley), Mormon Matters takes this opportunity to the current state of discourse and cultural practices (in the U.S. and abroad) surrounding those who sacrificed so much to cross plains, mountains, and seas in the quest to find a place where they could establish Zion. In this episode, panelists Joanna Brooks, Gina Colvin, and Joseph and Shalisse Johnstun join Mormon Matters host Dan Wotherspoon in discussing the ways they draw strength and part of their identity from U.S. pioneer or other ancestors, examine the mixed blessing contained in the mythologizing of the pioneers--faithful, never wavering, can do it all, bear all burdens with gladness--that so often dominates discourse about them, riff a bit on the practice in many stakes of every few years organizing handcart "trek" experiences for their youth, and discuss other possible (or better!) ways Latter-day Saints might still teach coming generations to value and honor the pioneers and their many gifts still alive in the church today without relying so heavily on idealized portrayals or forced, extreme measures.

This podcast episode is timed to coincide with recent activism among many faithful straight, gay, and allied Latter-day Saints who marched and will march in recent and upcoming PRIDE parades and who are becoming increasingly visible in raising awareness of the hurts and suffering among the GLBT population and the importance for Mormons--leaders as well as all of us in our own wards and stakes--to engage in even more earnest efforts to educate about GLBT issues and to support families and communities in ways that will allow every person to know of God’s (and our) love for them and to feel supported in coming closer to Christ. It is also timed just a few weeks after the release of an important new resource for LDS families with GLBT children, a booklet titled Supportive Families, Healthy Children by Drs. Caitlyn Ryan and Robert A. Rees. In this episode, Mitch Mayne, an openly gay Latter-day Saint man who is serving as executive secretary in his San Francisco area ward, and Dr. Caitlyn Ryan, co-director of the Family Acceptance Project (affiliated with San Francisco State University) and co-author of the above-mentioned booklet, share key insights from their work with the Latter-day Saint community and the Family Acceptance Project's research into the ways that family support or rejection affects the health and flourishing of GLBT persons. They discuss Mormonism's good foundations for family support and talk about ways LDS families can always show their love for their GLBT family members even as they may still be hesitant to embrace the idea that homosexuality is part of that person’s true identity. As Dr. Ryan discusses several times in the podcast, even just eliminating "rejecting" behaviors (as opposed to also exhibiting "accepting" ones) can go a long way toward helping avoid the devastating consequences that befall so many homosexual persons (suicide and suicide attempts, homelessness, drug and alcohol abuse, increased risk of HIV infection, etc.). This is an important discussion that not only educates (there is SO much more to sexual orientation than who it is you are attracted to) but also inspires. It is deliberately designed to be a resource to be shared with others as even an early introduction to these issues as they play out in LDS contexts, as well as to direct people to good resources for Mormon families and friends and allies of GLBT persons, as well as alerting all to the broad work and stunning findings made available through the Family Acceptance Project.