Why would the church not allow children of same-sex married couples to be baptized?

There are certainly plenty of opinions out there on the internet about the recent announcement by the church, of which this will just be another one, but I wanted to share a few thoughts about this recent announcement in hopes that it might assist with mutual understanding and respect to all who may feel strongly one way or another on the issues surrounding same-sex marriage.

First of all, lets look carefully at the exact adjustments to the Church's handbook based on this announcement:
Handbook 1, number 6.7.2 has been updated as follows (addition is highlighted):

When a Disciplinary Council May Be Necessary

Serious Transgression

. . . It includes (but is not limited to) attempted murder, forcible rape, sexual abuse, spouse abuse, intentional serious physical injury of others, adultery, fornication, homosexual relations (especially sexual cohabitation), deliberate abandonment of family responsibilities, . . .

Handbook 1, number 6.7.3 has been updated as follows (addition is highlighted):

When a Disciplinary Council is Mandatory

Apostasy

As used here, apostasy refers to members who:

1. Repeatedly act in clear, open, and deliberate public opposition to the Church or its leaders.
2. Persist in teaching as Church doctrine information that is not Church doctrine after they have been corrected by their bishop or a higher authority.
3. Continue to follow the teachings of apostate sects (such as those that advocate plural marriage) after being corrected by their bishop or a higher authority.
4. Are in a same-gender marriage.
5. Formally join another church and advocate its teachings.

A new section in Handbook 1, 16.13 has been added as follows:

Children of a Parent Living in a Same-Gender Relationship

A natural or adopted child of a parent living in a same-gender relationship, whether the couple is married or cohabiting, may not receive a name and a blessing.

A natural or adopted child of a parent living in a same-gender relationship, whether the couple is married or cohabiting, may be baptized and confirmed, ordained, or recommended for missionary service only as follows:

A mission president or a stake president may request approval from the Office of the First Presidency to baptize and confirm, ordain, or recommend missionary service for a child of a parent who has lived or is living in a same-gender relationship when he is satisfied by personal interviews that both of the following requirements are met:

1. The child accepts and is committed to live the teachings and doctrine of the Church, and specifically disavows the practice of same-gender cohabitation and marriage.
2. The child is of legal age and does not live with a parent who has lived or currently lives in a same-gender cohabitation relationship or marriage.

(this information came from a KSL news article http://www.ksl.com/?sid=37248288 )

There are several aspects to these changes, starting with the "line in the sand" for what constitutes apostasy when it comes to same-sex issues.  The first being that the church now has an official blanket policy that when individuals enter into a same-sex marriage, they are automatically in a state of apostasy and a disciplinary council becomes mandatory.  Interestingly enough, Elder D. Todd Christofferson explained that in regards to this discipline, "...the discipline is mandatory — doesn’t dictate outcomes but it dictates that discipline is needed in those cases."

This should be unsurprising, since entering into a same-sex marriage inherently qualifies under some of the other definitions of apostasy because if you enter into this marriage you are acting in clear, open and deliberate public opposition to the church and its leaders, you are teaching doctrine that is not Church doctrine, and you are following teachings of apostate "sects" or groups.  Same-sex marriage is now officially codified, but this is not a break from what has constituted apostasy, but rather a confirmation of what we already had codified.  So, this first aspect should be unsurprising, and is perfectly understandable because it confirms already existing doctrine.  The clarification comes, as Elder Christofferson says, "...to remove any question or doubt that may exist. We recognize that same-sex marriages are now legal in the United States and some other countries and that people have the right, if they choose, to enter into those, and we understand that. But that is not a right that exists in the Church."

Now the next aspect is why the church would specifically dictate that children under guardianship of these individuals may not receive the ordinances of a Name & Blessing and Baptism.  Elder Christofferson mentions the issue of Naming and Blessing being refused because this policy "originates from a desire to protect children in their innocence and in their minority years. When, for example, there is the formal blessing and naming of a child in the Church, which happens when a child has parents who are members of the Church, it triggers a lot of things. First, a membership record for them. It triggers the assignment of visiting and home teachers. It triggers an expectation that they will be in Primary and the other Church organizations. And that is likely not going to be an appropriate thing in the home setting, in the family setting where they're living as children where their parents are a same-sex couple. We don't want there to be the conflicts that that would engender. We don't want the child to have to deal with issues that might arise where the parents feel one way and the expectations of the Church are very different. And so with the other ordinances on through baptism and so on, there's time for that if, when a child reaches majority, he or she feels like that's what they want and they can make an informed and conscious decision about that. Nothing is lost to them in the end if that's the direction they want to go. In the meantime, they're not placed in a position where there will be difficulties, challenges, conflicts that can injure their development in very tender years.
The situation with polygamist families, for example, and same-sex marriage couples and families really has a parallel. For generations we've had these same kinds of policies that relate to children in polygamist families that we wouldn't go forward with these ordinances while they're in that circumstance and before they reach their majority. That's the same sort of situation we're dealing with here, so it's something we have had a history with. It's a practice that really is analogous that's been the case over many generations." http://www.mormonnewsroom.org/article/handbook-changes-same-sex-marriages-elder-christofferson?HP_FR_11-6-2015_dPAD_fCNWS_xLIDyL1-A_

Now I want to address why the Church will be refusing baptism to minors who live in a home with same-sex married parents.  Certainly it has everything to do with what Elder Christofferson had to say, and it also has everything to do with Elder Oaks spoke about in his October 2012 conference address.  He explained that, "We are all under the Savior’s command to love and care for each other and especially for the weak and defenseless.  Children are highly vulnerable. They have little or no power to protect or provide for themselves and little influence on so much that is vital to their well-being. Children need others to speak for them, and they need decision makers who put their well-being ahead of selfish adult interests." https://www.lds.org/general-conference/2012/10/protect-the-children?lang=eng

I would suggest that the primary reason for this new Church policy is for the protection of children, and for the protection of the church and its doctrine.

The Protection of Children

a) The Protection from the seriousness of covenants

When I get into discussions with people over where we "draw the line" for issues regarding the legality of acting on sexual orientation and I ask them where we should draw that line... Homosexuality? Bisexuality? Pedophilia? Bestiality? Polygamy?  Generally speaking, people choose to draw the line at Pedophilia, because they see the need to protect children from the harm caused by that sexual relationship between an adult and a minor.  I think it is impossible to argue in a morally and ethically responsible way that we should not have protections and prohibitions when it comes to sexual relationships between adults and minors.  The minors are often emotionally, mentally and socially incapable of understanding the implications of such a relationship.  What constitutes a "minor" may be a debatable issue which I will not attempt to discuss, but the underlying premise is true that there is certainly such a thing as a situation where an adult may want something, and a child may agree to it without a true or accurate understanding of what they are agreeing to.

The parallel can be seen by understanding the seriousness of the baptismal covenant.  When a person is baptized, they enter into a covenant to do the following, as outlined in Mosiah 18:8-9

"...as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another’s burdens, that they may be light...and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death..."

In addition, the sacramental prayers, which renew the baptismal covenants, further expound on those covenants by including the injunction to always keep God's commandments and always remember God.

 

The consequence of breaking these covenants is serious, as outlined in these excerpts from DC 19: 

"4 And surely every man must repent or suffer, for I, God, am endless.

 5 Wherefore, I revoke not the judgments which I shall pass, but woes shall go forth, weeping, wailing and gnashing of teeth, yea, to those who are found on my left hand.

 6 Nevertheless, it is not written that there shall be no end to this torment, but it is written endless torment.

 7 Again, it is written eternal damnation; wherefore it is more express than other scriptures, that it might work upon the hearts of the children of men, altogether for my name’s glory...

 15 Therefore I command you to repent—repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore—how sore you know not, how exquisite you know not, yea, how hard to bear you know not.

 16 For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;

 17 But if they would not repent they must suffer even as I;

 18 Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink—

 19 Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.

 20 Wherefore, I command you again to repent, lest I humble you with my almighty power; and that you confess your sins, lest you suffer these punishments of which I have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time I withdrew my Spirit."

If we allow a child to be baptized into a situation where they will likely be continually taught to break that covenant, then we are inviting children into a covenant that will not bring joy, but pain.  Essentially we are placing them in a position to fail, because the parents that they will trust and who have the doctrinal responsibility to teach them (see DC 83:4 and DC 68:25-28), are teaching through word and deed things that are completely contrary to that baptismal covenant, and in complete and total opposition to the highest and holiest doctrines that the Church teaches.  Special protections need to be given to children who may find themselves in this situation, to ensure that they do not enter into covenants that they will be unsupported in, and that they cannot adequately understand in their current situation.

People may now argue, "then what about children who live in a family where the parents have a different faith, or where there is child abuse, etc."  I see the issues as completely different.  For instance, if a child is 9 and is baptized into the Church when their parents are living together unmarried, there is still a possibility for those parents to be in that relationship, repent and fulfill God's plan of happiness, which includes as a foundation marriage between a man and a woman.  The same thing applies to other situations which may be brought into question.  The difference between these situations and a same-sex marriage is that there is not an opportunity for the same-sex couple to continue in that relationship and still fulfill God's plan for His children.  No amount of changing will allow that relationship to continue beyond the grave.  So, the first protection for children lies in the seriousness of the covenant.

b) The doctrinal requirements of baptism

This section begins with the divine injunction in DC 68: "25 And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents.

 26 For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized.

 27 And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands.

 28 And they shall also teach their children to pray, and to walk uprightly before the Lord."

According to these verses, parents have the responsibility to teach children the doctrine of the church (specifically faith, repentance, baptism, the Holy Ghost, and to be taught to walk uprightly before God).  This injunction relates very much to the issue of being baptized in a situation where you have same-sex married parents, because of the doctrinal requirements to be baptized, as located in DC 20 and Moroni 6.  DC 20:37 "And again, by way of commandment to the church concerning the manner of baptism—All those who humble themselves before God, and desire to be baptized, and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his church."

and also in verse 71 "No one can be received into the church of Christ unless he has arrived unto the years of accountability before God, and is capable of repentance."

Moroni 6 further clarifies:

 "1 And now I speak concerning baptism. Behold, elders, priests, and teachers were baptized; and they were not baptized save they brought forth fruit meet that they were worthy of it.

 2 Neither did they receive any unto baptism save they came forth with a broken heart and a contrite spirit, and witnessed unto the church that they truly repented of all their sins.

 3 And none were received unto baptism save they took upon them the name of Christ, having a determination to serve him to the end.

 4 And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of Christ; and their names were taken, that they might be remembered and nourished by the good word of God, to keep them in the right way, to keep them continually watchful unto prayer, relying alone upon the merits of Christ, who was the author and the finisher of their faith."

What we are asking a child to do when they are a in a household with a same-sex married couple is to see and understand that their parents are in complete contradiction to God's plan of happiness, are willfully disobedient to His divine commands, and then expect that child to make a commitment to Christ until the very end of their lives.  We are asking them to make a commitment to say that their parents are wrong and that they will not follow in their footsteps.  For the safety of the child, and for their mental, physical, emotional and spiritual well-being, the church now has the policy that keeps with this doctrine that was just taught in these passages.  We cannot be sure of a child's commitment to these doctrines and principles when their parents are in outright contradiction to what the church teaches.  In other words, as a general rule of thumb (obviously there might be exceptions, but very difficult ones to tell), we couldn't say doctrinally that these children are prepared for baptism and able to receive the ordinance, and in situations where we could, I would revert back to argument "a" where we wouldn't want to ask a child to make this type of commitment while living in a situation where the household is in open opposition to church doctrine.

Obviously there are cases when children are allowed to be baptized when it will be more than difficult for them to keep their covenants.  For example, a child of heterosexual parents whose beliefs are contrary to those of the church.  Whether this child would be allowed to be baptized would be a decision made prayerfully by a bishop.  There would have to be adequate proof that the child would have a legitimate possibility of keeping those covenants.  The issue with heterosexual situations is that we cannot make a blanket statement because not every single heterosexual marriage has parents who are in direct opposition to the church, while on the other hand, we can be certain that those who are in same-sex marriages are indeed in opposition to the church.  I would assume, based on my understanding of church policy, procedure and doctrine, that Bishops are very careful in allowing baptism to a minor in a situation that may cause serious difficulty to family unity and to the ability of the child to keep the covenants that they will take upon themselves through baptism.

c) The dangers of homosexuality to children, and of children believing that homosexual relationships are "ok"

Elder Christofferson specifically mentioned that this policy was "a matter of being clear; it’s a matter of understanding right and wrong; it’s a matter of a firm policy that doesn’t allow for question or doubt. We think it’s possible and mandatory, incumbent upon us as disciples of the Lord Jesus Christ, to yield no ground in the matter of love and sympathy and help and brotherhood and serving in doing all we can for anybody; at the same time maintaining the standards He maintained. That was the Savior’s pattern. He always was firm in what was right and wrong. He never excused or winked at sin. He never redefined it. He never changed His mind. It was what it was and is what it is and that’s where we are, but His compassion, of course, was unexcelled and His desire and willingness and proactive efforts to minister, to heal, to bless, to lift and to bring people toward the path that leads to happiness never ceased. That’s where we are. We’re not going to stop that. We’re not going to yield on our efforts to help people find what brings happiness, but we know sin does not. And so we’re going to stand firm there because we don’t want to mislead people. There’s no kindness in misdirecting people and leading them into any misunderstanding about what is true, what is right, what is wrong, what leads to Christ and what leads away from Christ."

What this policy does, is draws an absolute and definitive line between right and wrong.  The policy clearly explains that entering into a same-sex marriage is apostasy.  Clear and simple.  There is no room for misunderstanding with this policy.  There is no question about the church changing its doctrine.  A child who grows up in a home where the parents are in a homosexual marriage will not question how the church feels about the relationship.  They will know absolutely and clearly.  They will not go through life after being baptized and going to church every week thinking that perhaps the church will one day cave in and admit to error on homosexuality and change their policy.  The official church handbook carries the explicit, codified view on same-sex marriage and their doctrine is clearly backed up by clear policies.

This clear line also creates the division now between people in and out of the church who may feel differently, rather than down the road after years of possible confusion over the issues.  Can you imagine what would happen if the church did not make this clarification now, within the same year as the Supreme Court decision legalizing same-sex marriage?  Suppose that the Church allowed children in these homes to be baptized and then when they came of age they wondered why they were excommunicated for participating in a relationship that their parents participated in?  It is clear to me why this very clear policy has to be enacted NOW!

The second part of this argument is to briefly explain the dangers of homosexual relationships in general to children, and society at large.

-Children cannot be produced in a homosexual relationship without extensive physical surgeries and without the introduction of the egg or semen from someone of the opposite gender.  This in and of itself is a danger to children in that they will not be produced at all!

-Same sex sexual relationships (particularly of the male variety) produces many more health problems and STD's than does a heterosexual relationship.  Take a look at the research and you will see that honest research shows a correlation between increased STD's and homosexual activity.

-Children lose the opportunity for both a male and female role model, which can prove destructive to the child's mental and emotional health.  Certainly children can make it through these situations, but research shows that a marriage with a mother and father is the optimal situation for a child to grow up in.

-Gender dysphoria.  Confusing the roles of mother/father and wife/husband can cause confusion with gender and create difficult psychological and emotional difficulties for children.

All of these issues contribute to problems seen in societal health at large because the mental and emotional issues contributed to by homosexual marriage contribute to the downgrading of society at large.  Agree or disagree, the reality is that research overwhelmingly shows that heterosexual marriage is superior in its contributions to society in every aspect.

These are just a few significant issues that are related to this policy and that demonstrate that the Church's heart is in the right place...the place of protecting children in any way that they can!  This also hearkens back to an underlying argument of why I am opposed to same-sex marriage being legalized in the first place... because I believe that same-sex marriage is ultimately destructive to children!  Children are harmed mentally, emotionally and spiritually because of that relationship in similar ways to how children are harmed in those ways by a pedophile relationship.

Final Thoughts

My favorite line from Elder Christofferson is that "we’re going to stand firm there because we don’t want to mislead people. There’s no kindness in misdirecting people and leading them into any misunderstanding about what is true, what is right, what is wrong, what leads to Christ and what leads away from Christ."  I think that clarity and directness is best in these matters.  Leaving anything to confusion or question only leads to further questions and confusion.

The ultimate goal of a Latter-Day-Saint is to become like their Heavenly Parents, as Elder Oaks said in April 1995, "“Our theology begins with heavenly parents. Our highest aspiration is to be like them.” (see the following links:  https://www.lds.org/ensign/2002/02/the-origin-of-man.p1?lang=eng; https://www.lds.org/topics/mother-in-heaven?lang=eng; https://www.lds.org/topics/becoming-like-god?lang=eng; https://www.lds.org/topics/family-proclamation?lang=eng&cid=PA0414-02 )

The ultimate goal is an eternal family and the eternal creation of children (DC 131:1-4; 132:19).  Entering into a same-sex relationship automatically damns you from receiving these blessings without any action on the Church's part.  You automatically preclude yourself from the ability to have children.  You go completely contrary to the ultimate plans and goals of God and His church.  Therefore, you have already excluded yourself from the blessings that God has in store.  If we want what is best, and if we are kind, and if we love, then we will not leave any room for misunderstanding and confusion.  We will teach clearly, and clearly show what leads closer to Christ and what leads away from Him.  We will teach and show clearly how certain actions lead to absolute consequences.  We will show what leads to real, enduring happiness and not leave any questions as to what does not.

God will never force someone to become something other than what their desires lead them to become. God may place is in circumstances to see how desires need to be changed through the atonement of Christ, but He will not force us to become an eternal family or to develop desires to have eternal increase. As Elder Christofferson once said, "God will not act to make us something we do not choose by our actions to become. Truly He loves us, and because He loves us, He neither compels nor abandons us. Rather He helps and guides us. Indeed, the real manifestation of God’s love is His commandments."

The commandments are meant for our happiness and not to restrict us. This policy is intended to protect children and also to teach church members the seriousness of the doctrine of the family and how violations of that doctrine lead to real lost blessings. Sometimes we need some sort of disciplinary action to realize how we have taken the blessings of the gospel for granted. The discipline helps us see our need for change and how we can become better and have more joy by following the commandments more closely. As President Monson just said in last conference, "

I believe that we have at the head of this Church honest and good men and women who sincerely seek the guidance of Almighty God in the policies and procedures enacted.  I believe that this policy comes from a desire to protect children, to clarify doctrine and to protect the Church.  I hope that people will carefully consider these thoughts, whether or not you agree with the policy, and recognize that there is good intention behind it.

Grace and Salvation

Over and over again, detractors of the Church of Jesus Christ of Latter-Day Saints have portrayed the doctrine of salvation as taught by the Church as “impossible.”  Church have been portrayed as a group that believe that they can “work their way into heaven.”  I have been a member of the church my entire life, and I can completely understand why people may look at the Church’s doctrine and feel this way.  Catch-phrase words such as “salvation” and “grace” mean so many different things to different Christian sects and denominations that it is often difficult to understand what is meant when we use these terms.  Even within the church members these terms can often be convoluted.

            In addition, we have the problem of seemingly conflicting doctrines in the New Testament such as the words of Paul versus Peter or James.  Paul seems to be focused almost solely on the grace and mercy of Christ and being saved by faith and hope while Peter and James often focus on works.  

            I would suggest that the doctrines taught by all three of these apostles are not conflicting or contradictory when understood in their completeness.  What I mean when I say this is that we often take three or four scriptures and say, “that’s the gospel.”  If that’s the case, then why did God give us all of the scripture that we have?  Understanding the teachings in completeness includes using the scriptures in their completeness, not just using a few and preaching our own version of what the “truth” is.  

            I would like to use the Old Testament as the foundation for my discussion on the doctrines of salvation, grace and mercy.  To be more specific, I will draw on the stories of Joseph in Egypt and of the Israelite Exodus to understand a basic doctrinal overview of how Latter-Day Saints understand salvation through Christ.  I will insert scriptures from other LDS canon at various points as well as doctrinal commentary from Latter-Day prophets and apostles who have spoken on the issue.  As the doctrinal question requires some understanding of the Latter-Day Saint view of the afterlife I will use some scriptural commentary at the beginning to address this issue as well. 

Please understand that I am in no way speaking in an official manner for the church, I am simply giving my personal thoughts and understanding using Latter-Day Saint resources.  In other words, take what I have to say with a grain of salt, recognize that I am an imperfect human, and recognize that my abilities and talents may not be sufficient for such an undertaking as this.   With that being said, allow me to begin by trying to paint a picture of the LDS view of “heaven.” 

We will begin with the apostle Paul in his letters to the saints in Corinth.  In 1 Corinthians 15, Paul is giving a sermon on the resurrection.  We can learn much about the resurrection through the example of Jesus.  When He was crucified, they laid his body in a tomb (Matthew 27:50-66).  The spirit and the body together are the “soul of man” (DC 88:13).  While Jesus’ body was buried in the tomb, His spirit was still alive, and according to Peter, made a visit to the spirit world (1 Peter 3:18-29; 4:6).  Three days after the burial, Jesus’ spirit returned to His now glorified and immortal body of flesh and bone (Luke 24:39), never to die again.  As a result of Jesus’ resurrection, that same blessing will come to all of God’s children who come here to earth and receive a mortal tabernacle, as Paul teaches in 1Corinthians 15:21-22:

“For since by man came death, by man came also the resurrection of the dead.  For as in Adam all die, even so in Christ shall all be made alive.”

The fact that all men (and women) will be literally bodily resurrected just as the Savior was is confirmed in the Book of Mormon (2 Nephi 9:11-13, Alma 11:42-43), the Doctrine and Covenants (DC 88:15-32), the Pearl of Great Price (Moses 7:62) as well as in the Old Testament (Job 19:25-26; Job 14; Ezekiel 37:1-10), to cite just a few examples.

Paul continues his discourse in 1 Corinthians 15 and discusses separate bodies that come forth in the resurrection (verses 40-42):

“There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.  There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.  So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption.”

Additional references include John 14:2, 2 Corinthians 12:1-4 and Matthew 13:43 among others.  Apparently there is a distinction between the bodies that come forth in the resurrection, differing as the sun, the moon and the stars.  While Joseph Smith was translating John 5, he had questions about the resurrection of the dead as he read the following verses (25-29):

“Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.  For as the Father hath life in himself; so hath he given to the Son to have life in himself;  And hath given him authority to execute judgment also, because he is the Son of man.  Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done devil, unto the resurrection of damnation.”

The passage is further demonstration of resurrection for both righteous and wicked persons.  The passage led Joseph to further inquiry, following which he received an expansion or expounding upon the aforementioned passages (see DC 76).  In this revelation, the Lord taught Joseph that there are three degrees of glory in heaven, with differing requirements for each degree.  In this revelation, we are informed that all of God’s children excepting those who commit the unpardonable sin (see Matthew 12:31-32) will be saved by the grace of Christ.  The exact wording is as follows (emphasis added):

“And this is the gospel, the glad tidings, which the voice out of the heavens bore record unto us—  That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness;  That through him all might be saved whom the Father had put into his power and made by him;  Who glorifies the Father, and saves all the works of his hands, except those sons of perdition who deny the Son after the Father has revealed him.  Wherefore, he saves all except them…”

In other words, except for those who would be willing to crucify Christ afresh, or know who Christ is and willingly reject any of His saving grace, all of God’s children will be saved by the grace of Jesus Christ.  This is the same doctrine taught by the Savior in Matthew 12 as well as the author of Hebrews in chapter 6, verses 1-6.  This truly is glad tidings!  

Understanding the requirements of the various degrees of heaven is where the story of Joseph in Egypt and the story of the Exodus of the children of Israel from Egypt comes in.  Let’s begin with Joseph.

First, we must understand that the primary intent of all scripture is to bring people to Christ and to teach people about Him (Moses 6:63; 2 Nephi 11:4).  Many of the prophets of the Old Testament typified or foreshadowed Christ and His redemptive work.  Joseph is no exception.  Look at the similarities:

Joseph was the beloved son, as was Jesus (Genesis 37:3 and Matthew 3:17)

His own people rejected him (Genesis 37:4 and John 1:11)

He was willing to do whatever his father asked of him (Genesis 37:13 and Abraham 3:27)

He was sold for the price of a slave (Genesis 37:25-28 and Matthew 20:19)

He was 30 years old when he began his saving mission (Genesis 41:46 and Luke 3:23)

He gives grace, mercy and help without price (Genesis 42:35 and 2 Nephi 9:50)

He is forgiving (Genesis 45:1-15 and countless references in the New Testament)

The list could go on, but I believe this should be sufficient to establish that we can use Joseph as a type, or symbol of Jesus Christ.  The redemption of Christ is shown clearly in the story between Joseph and his brothers.

Joseph is of course betrayed by his brothers, just as we all betray Jesus through sin (Romans 3:23).  What happens afterwards is instructive about how salvation works, and the varying degrees of reward that are possible through the grace of Christ.

Joseph’s brothers (and their families) are left in the land of Canaan, with no possibility of survival without intervention during the famine that has taken over the land.  In other words, they are completely helpless and need the help of another to do something that they simply cannot do on their own (Genesis 41:53-57; Genesis 42:1-2).  Their father instructs them to go to Egypt to purchase corn in order to survive.  They come with money, anticipating that they will have to purchase their means for survival from the leader of Egypt, who just so happens to be their long-lost brother.

The first thing that happens when Joseph’s brothers arrive is revealing.  Joseph’s brothers immediately bow themselves down before him, even though they do not completely understand who he is.  All that they know is that they are powerless to save themselves from their own plight and that they are admitting that they need what Joseph offers in order to survive.  This admission, or confession allows them to be saved.  Ultimately Joseph gives them corn (life) and also gives them their money back.  In other words, the act of confession allows Joseph to save them.  He saves them from a punishment and then ALSO gives them “provision for the way”, or additional blessings that they do not deserve.

This is salvation through Christ.  Every knee will bow and every tongue will confess (see Isaiah 45:22-23; Phillipians 2:9-11; Romans 14:11; DC 88:104; DC 76:110).  The grace of Christ is sufficient to save all who will confess His name, which as was mentioned before, is all except the sons of perdition (see also Hebrews 10:38-39 and John 17:12). 

We are further instructed concerning this doctrine in the Book of Mormon.  Lehi is teaching his son Jacob and says the following (2 Nephi 2:2-4, emphasis added):

“Nevertheless, Jacob, my firstborn in the wilderness, thou knowest the greatness of God; and he shall consecrate thine afflictions for thy gain.  Wherefore, thy soul shall be blessed, and thou shalt dwell safely with thy brother, Nephi; and thy days shall be spent in the service of thy God. Wherefore, I know that thou art redeemed, because of the righteousness of thy Redeemer; for thou hast beheld that in the fulness of time he cometh to bring salvation unto men.  And thou hast beheld in thy youth his glory; wherefore, thou art blessed even as they unto whom he shall minister in the flesh; for the Spirit is the same, yesterday, today, and forever. And the way is prepared from the fall of man, and salvation is free.”

Note that Lehi does not say that anything that Jacob has done gives him redemption, he explicitly states that Jacob is redeemed because of the righteousness of his Redeemer!  Also note the phrase that salvation is free, indicating that Jacob cannot purchase this salvation with obedience, good works, ordinances, covenants, etc.  That salvation is a gift of the grace of God.  To relate this to the story, it was Joseph’s righteousness, abilities and merits that were doing the saving, not anything that Joseph’s brothers had done.  Joseph gave them what was necessary for life without any cost.  Assent of Joseph’s power was all that was necessary.  As Jacob explains in 2 Nephi 10:24 (emphasis added):

“Wherefore my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God (remember that the reconciliation took place when Joseph’s brothers admitted or confessed to Joseph’s power to save), that it is only in and through the grace of God that ye are saved.”

The prophet Moroni teaches the same concept in Ether 12:27 (emphasis added):

“…If men come unto me I will show unto them their weakness.  I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me…”

The doctrine that Christ’s grace is sufficient for EVERYONE is further taught in the Doctrine and Covenants and the Pearl of Great Price:

“…my grace is sufficient for you, and you shall be lifted up at the last day.” (DC 17:8)

“…thou hast made me, and given unto me a right to thy throne, and not of myself, but through thine own grace.” (Moses 7:59)

Salvation through the grace of Jesus Christ is made very clear in 2 Nephi 25.  Here are a few excerpts to demonstrate:

“All those who shall believe on his (Christ’s) name shall be saved in the kingdom of God” (verse 13; remember the kingdom of God consists of three different glories as mentioned earlier)

“There is save one Messiah spoken of by the prophets…his name shall be Jesus Christ, the Son of God.” (verses 18-19)

“There is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved.” (verse 20)

“It is by grace that we are saved” (verse 23)

“We are made alive in Christ because of our faith; yet we keep the law because of the commandments” (verse 25)

“And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins.” (verse 26)

Jesus Christ is the source of grace and salvation, and no matter what you or I do, it is impossible for us to “earn” our way into heaven through good works.  

Elder Dale G. Renlund discussed this in his April 2019 Conference talk where he stated that, "you do not earn a blessing—that notion is false—but you do have to qualify for it. Our salvation comes only through the merits and grace of Jesus Christ. The immensity of His atoning sacrifice means that the woodpile is infinite; our puny actions approach zero in comparison. But they are not zero, and they are not insignificant; in the dark, a match that is lit can be seen for miles. In fact, it can be seen in heaven because small acts of faith are required to ignite God’s promises."

Elder Dieter F. Uchtdorf taught this in the April 2015 General Conference:

“We cannot earn our way into heaven; the demands of justice stand as a barrier, which we are powerless to overcome on our own…Do we understand our indebtedness to Heavenly Father and plead with all our souls for the grace of God?

When we kneel to pray, is it to replay the greatest hits of our own righteousness, or is it to confess our faults, plead for God’s mercy, and shed tears of gratitude for the amazing plan of redemption?25

Salvation cannot be bought with the currency of obedience; it is purchased by the blood of the Son of God.26 Thinking that we can trade our good works for salvation is like buying a plane ticket and then supposing we own the airline. Or thinking that after paying rent for our home, we now hold title to the entire planet earth.

If grace is a gift of God, why then is obedience to God’s commandments so important? Why bother with God’s commandments—or repentance, for that matter? Why not just admit we’re sinful and let God save us?

Or, to put the question in Paul’s words, “Shall we continue in sin, that grace may abound?” Paul’s answer is simple and clear: “God forbid.”

Brothers and sisters, we obey the commandments of God—out of love for Him!

…our obedience to God’s commandments comes as a natural outgrowth of our endless love and gratitude for the goodness of God.”

This commentary from President Uchtdorf leads us back to the story of Joseph and his brothers.  Joseph did not stop after he “saved” them.  He wanted more for them.  He then asked them to do some things, some things that would test their gratitude, their faith, their obedience, and their love.  No matter their response to these tests, it was, is and always will be what he provided that saved them.  None of their faithful obedience to his requests saved them; it was always what HE provided.

The Sanctifying Power of the Grace of Christ

To Sanctify something means to make it pure or holy.  God’s instruction has always been to His people, “Be ye holy; for I am holy.” (See Exodus 19:5-6, 22:31, Leviticus 19:2, 1 Peter 1:16 among others).  What Joseph does next with his brothers teaches us much about what God will do with us to help us become more holy.  He accuses them of being spies and they of course respond that they are not.  In order to test their honesty, integrity and love, Joseph asks them to bring their younger brother back to him.  After putting them all in prison for a few days to think about things, he keeps Simeon while the other brothers are instructed to go back to get Benjamin and bring him back.  He gives them all their money back and also the food necessary for survival.  They have been “saved”, so why does Joseph test them in this way?  Why does God test and try us after we have accepted Jesus Christ as our Redeemer?

Elder Orson F. Whitney wrote: “No pain that we suffer, no trial that we experience is wasted. It ministers to our education, to the development of such qualities as patience, faith, fortitude and humility. All that we suffer and all that we endure, especially when we endure it patiently, builds up our characters, purifies our hearts, expands our souls, and makes us more tender and charitable, more worthy to be called the children of God, … and it is through sorrow and suffering, toil and tribulation, that we gain the education that we come here to acquire” (quoted in Improvement Era, Mar. 1966, 211).

In other words, God’s goal is not just to save us, but to also sanctify us. “Now therefore, if will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine.  And ye shall be unto me a kingdom of priests, and an holy nation.  These are the words which thou shalt speak unto the children of Israel” (Exodus 19:5-6).  What God is doing is giving us experiences whereby we can develop godly attributes of patience, love, obedience, faith, humility, diligence, etc.  This is precisely what these experiences do for Joseph’s brothers.

Reuben is the first to show a change of heart.  After the brothers make a request of their father Jacob to take Benjamin back to Egypt to save Simeon, Jacob refuses and Reuben responds faithfully by saying that he will give up his two sons if he doesn’t faithfully fulfill the task and bring Benjamin back to Jacob (Genesis 42:35-38).  Jacob still refuses, but eventually changes his mind later as the famine continues to get worse and they are again under necessity of traveling to Egypt to purchase food.

The fact that they had to go back to Joseph again for the sustaining of life is also educational.  When Jesus told the woman at the well in Samaria about the living water, He taught, “Whosoever drinketh of this water (the well water) shall thirst again:  But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” (John 4:13-14)  This was not intended to mean that one drink was all she would ever need, it was intended to teach that the connection to HIS well of water would provide sustenance forever.  We cannot lose our connection to Christ, or we lose the source of strength and sustaining power (see John 15). 

The necessity of Joseph’s brothers coming back to him shows the necessity for all of us to continually come unto Christ and seek His help and power in order to survive and progress spiritually in a world starved for the word of God (Amos 8:11-12).  It is important to note here, that when any people (or any nation of people) came to the Pharaoh (for our purposes signifying God) and asked for anything, he referred them to Joseph, inferring that any and all blessings would come through him (see Genesis 41:53-57).  Joseph representing, typifying or symbolizing Christ is further inferred through his age (30, see Genesis 41:46, and note that this is a similar age to when Christ performed his saving mission), that Joseph’s coat of many colors (indicating his power, privilege, etc.) was torn from him before his saving mission (similar to how Christ condescended from His divine throne to save us), and that the Pharaoh refers to Joseph as being one who is wisest of all, and that only he (Pharaoh) will be greater than Joseph (see John 14:28, Abraham 3:19).  See what happens in the life of Judah when he allows himself to be influenced by the mercy and grace of Joseph.

Judah’s example in particular shows the power of the change that comes over one when he/she recognizes with gratitude the mercy and grace that has been extended to them.  Judah was the brother who originally came up with the idea to sell Joseph for the price of a slave (incidentally Judas has a similar name who betrayed and sold Jesus for the price of a slave).  In addition, Judah had betrayed his religion and his God  through marrying outside of the covenant, worshipping at heathen, idolatrous temples, and committing serious sexual sin (see Genesis 38).  However, once he has experienced being “saved”, and been humbled through his difficult circumstances, Judah becomes Christ-like in his own character in Genesis 44:14-34 when he offers himself in place of Benjamin. 

What a change!  The example of Judah is a powerful example of what can happen to any who open themselves to the influence of the Savior.  As Elder Dale Renlund said, “God cares a lot more about who we are and who we are becoming than about who we once were…Even if we’ve been a conscious, deliberate sinner or have repeatedly faced failure and disappointment, the moment we decide to try again, the Atonement of Christ can help us…because of the Atonement of Christ and our repentance, we can look at our past deeds and say, ’Twas I; but ’tis not I.’ No matter how wicked, we can say, ‘That’s who I was. But that past wicked self is no longer who I am.’” (April 2015 Conference).  Judah truly had this experience!  It becomes very apparent that the goal of everything that the Savior does is to mold our characters to be like His to the point that we become like Him and give all that we have.

When Jacob’s family has been through all of these experiences, we find the beautiful experience of forgiveness and ultimate salvation that is found in Genesis 45 and 50.  Joseph makes “himself known unto his brethren” in chapter 45, explaining to them that he is the brother that they betrayed, but that he doesn’t want them to be angry or unforgiving of themselves, because he knows that he was sent by God to “preserve you a posterity in the earth, and to save your lives by a great deliverance” (verse 7).  He further explains that it was not them that sent him, “but God” (verse 8).  Then comes the reward offered to them, not of their merits, but because of his mercy and grace.  He goes to the Pharaoh who is pleased that the family of Jacob has completed this journey, and the Pharaoh informs them that they will have “the good of the land of Egypt…ye shall eat the fat of the land” (verse 18).  He then tells them to leave all of their worldly possessions behind, and bring their families to receive their inheritance in Egypt, a great instruction on the Savior’s purpose to save not only us as individuals, but to also save our posterity with us, and inherit the blessings of God together.

There are a couple of very salient points that need to be addressed before moving out of this story.  One of them occurs in chapter 50, and is related to the overall discussion of salvation.  Jacob passes away and all of Joseph’s brothers realize again their indebtedness to Joseph, that they have betrayed him, and that in his position of power he has every right and ability to “requite (them) all the evil (they) did unto him” (verse 15).  Joseph immediately assures them of his complete forgiveness and of their saved state, and then comforts them by saying that he will “nourish (them), and (their) little ones.  And he comforted them, and spake kindly unto them” (verse 21).

This is typifying what John speaks of in Revelation 21 at the last day:

 1 And I saw a ^anew ^bheaven and a new ^cearth: for the first heaven and the first ^dearth were passed away; and there was no more sea.

 2 And I John saw the holy city, ^anew ^bJerusalem, coming down from God out of heaven, prepared as a ^cbrideadorned for her husband.

 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will ^adwell with them, and they shall be his people, and ^bGod himself shall be with them, and be their God.

 4 And God shall wipe away all tears from their eyes; and there shall be no more ^adeath, neither ^bsorrow, nor crying, neither shall there be any more ^cpain: for the former things are passed away.

 5 And he that sat upon the throne said, Behold, I make all things ^anew. And he said unto me, ^bWrite: for these ^cwordsare true and faithful.

 6 And he said unto me, It is done. ^aI am ^bAlpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the ^cwater of life freely.

 7 He that ^aovercometh shall ^binherit ^call things; and I will be his God, and he shall be my ^dson.

Those who faithfully endure in a persistent pursuit of Christ, continually relying on His complete forgiveness and His abundant mercy, and His all sufficient grace will eventually come to inherit the earth and receive all that God has (see also Rev. 3:20-21, 2 Nephi 31:19-20).  One of the most essential things to remember is that it is not our faithful persistence that saves us, but rather the blood of Christ.  We are incapable of saving ourselves, cleansing ourselves.  We are unclean and in need of the Redemption of Christ.  Although faithful persistence is required of us in order to receive those blessings, it is not our efforts that “earn” the gift.  The gift of eternal life and of all that the Father has are just that…gifts!  These gifts are given through the love and mercy and grace of Jesus Christ.

Joseph’s brothers did not deserve what was given to them, nor did they earn it.  What they earned and deserved was to be punished for their betrayal.  They earned a lasting loss.  Without what Joseph provided they were lost, with themselves being dead, their families being dead, and being completely cut off from what was necessary for life.  However, because of the merits of Joseph and his mercy and grace, they were given unimaginable gifts!  They were given peace with their families and provision to take care of them forever.  What was required of them was to faithfully persist in coming to Joseph, and of using the opportunities he gave them for growth to BECOME something better, something that is like Joseph himself!  The example of Judah shows us that he had become more pure through these experiences and that he truly had become more like Joseph, in being willing to give his own life to save others.

Although their doing is required, their doing really is only a result of what was given to them by Joseph.  Their ability to do anything was quite literally dependent upon what Joseph provided.  Their becoming was a result of the sustenance and experience that he gave them.  It is like that with us.  Our doing is required, but our doing doesn’t earn anything.  Everything we do is really dependent upon our reliance upon God and His Son.  We can do nothing of ourselves.  He is our everything!

So doing is certainly required of us.  As Paul said, “What shall we say then? Shall we continue in sin, that grace may abound?  God forbid” (Romans 6:1-2).  We have betrayed our brother (see Colossians 1:15-16 & Romans 8:29  to show that Christ is the Firstborn of all of us).  We have earned a loss.  We can merit nothing of ourselves.  We deserve to suffer for our betrayal.  However, not only does Jesus save us from death by His grace, but He gives us every opportunity through tests, trials and experiences to become more pure, to become like Him, and to receive all that the Father has.  We may choose to stop with simply being saved from death and refuse to take His proffered hand of grace to help us become more than we could on our own, but the fact remains that He does offer that grace, not only to save us, but to purify us and help us become like Him.  I pray that I (and all of us) can accept the divine gift of grace, and allow it to work in us and change us, so that we can fully receive the Gift of Christ given to us by God, for truly Jesus is The Gift, and God our Father is the Giver! (see Ether 12:6-11, DC 88:33)

We are in a position of eternal indebtedness to Christ.  As the Book of Mormon prophet King Benjamin explains (Mosiah 2):

O how you ought to ^athank your heavenly ^bKing!

 20 I say unto you, my brethren, that if you should render all the ^athanks and ^bpraise which your whole soul has power to possess, to that God who has created you, and has kept and ^cpreserved you, and has caused that ye should ^drejoice, and has granted that ye should live in peace one with another—

 21 I say unto you that if ye should ^aserve him who has created you from the beginning, and is ^bpreserving you from day to day, by lending you ^cbreath, that ye may live and move and do according to your own ^dwill, and even supporting you from one moment to another—I say, if ye should serve him with all your ^ewhole souls yet ye would be ^funprofitable servants.

No matter what we do, we cannot save ourselves, but if we want all that God and Christ are offering, then we must be willing to accept not only their saving grace, but their enabling, uplifting and changing grace.  We must accept the trials and struggles given to us with patience and understanding, continually relying upon the merits of Him who is mighty to save.  

A second Old Testament example can also be instructive. The children of Israel (us) are in bondage to the Egyptians (Satan/sin/the world). Moses comes to deliver them. Many different things are tried in an effort to deliver the people. Plagues and promises are issued but nothing delivers them. Finally, upon the death of the firstborn they are released from bondage. Did the Israelites do anything to earn or deserve this gift? Absolutely not! This gift was given freely without any expectation of repayment. It was a great act of mercy. God's grace was demonstrated in that the Israelites also left with great wealth.

The next portions of the story are essential to understand. Suppose that the Israelites would never have left Egypt? Would they have maintained their freedom? The next portion of the story would indicate otherwise! The Israelites left and came to the shores of the Red Sea. They were guided by the presence of the Lord as a cloud and a fire. When they come to these shores, they find themselves in an apparent trap. The Egyptians have determined not to let them go and are behind them and they see only a sea in front of them. Moses (who is the great type or symbol of Christ in this story) divides the Red Sea and the Israelites go through on dry ground with a pillar of fire preventing the Egyptians from following them. After they are through the pillar of fire allows the Egyptians to come through and they are killed as the waters come back down over them.

The waters and the pillar of fire are symbolic of baptism of water and of the spirit. Did the baptism itself save them? Or was it God's power? Would they have been able to stay out of bondage if they had not experienced the baptism (see 1 Corinthians 10:1-4)? No! Their faith-filled actions were required and qualified them for God's saving grace. Our faith in Jesus Christ leads us to take actions that qualify us for His saving grace. Our actions do not earn the grace, nor do they earn the blessings of salvation. Our actions simply place us in a position where we are qualified to be saved. God will force no man or woman to heaven, so this "qualifying" on our part is our acceptance of His divine gifts.

You're Not "Gay"

I am hoping that the title of this post gets people's attention, but I am also hoping that it doesn't get people so angry that they ignore what I want to say either...tough balance I think.  In Matthew Chapter 6, Jesus is right in the middle of the Sermon on the Mount. President Thomas S. Monson referenced this sermon in these words:

“Here it was that the greatest person who ever lived delivered the greatest sermon ever given—the Sermon on the Mount” (“The Way Home,” Ensign, May 1975, 15).

The greatest sermon ever given would certainly have something in it for every person in every period of time.  I don't claim to have THE interpretation of what Jesus was teaching in the last 11 verses of Matthew 6, as I think that there are multiple ways that Jesus intended us to understand and apply His words.  In fact, I think that Jesus taught with the understanding that those words would mean different things to us at different times in our lives, and assist us in different ways at different times.  Today I wish to take these verses in application of an understanding of same-gender attraction.

First and foremost I wish to make clear a few things.  I concur completely and totally with the LDS view on same-gender attraction, which is as follows:

"The Church’s doctrinal position is clear: Sexual activity should occur only between a man and a woman who are married. However, that should never be used as justification for unkindness. Jesus Christ, whom we follow, was clear in His condemnation of sexual immorality, but never cruel. His interest was always to lift the individual, never to tear down.
In short, The Church of Jesus Christ of Latter-day Saints affirms the centrality of doctrines relating to human sexuality and gender as well as the sanctity and significance of marriage as the union of a man and a woman.  However, the Church firmly believes that all people are equally beloved children of God and deserve to be treated with love and respect. Church apostle Elder Quentin L. Cook stated: “As a church, nobody should be more loving and compassionate. Let us be at the forefront in terms of expressing love, compassion and outreach. Let’s not have families exclude or be disrespectful of those who choose a different lifestyle as a result of their feelings about their own gender.”
The Church distinguishes between same-sex attraction and behavior. While maintaining that feelings and inclinations toward the same sex are not inherently sinful, engaging in homosexual behavior is in conflict with the “doctrinal principle, based on sacred scripture … that marriage between a man and a woman is essential to the Creator's plan for the eternal destiny of His children.”
Because the Church believes that the sacred powers of procreation are “to be exercised only between a man and a woman lawfully wedded as husband and wife, … any other sexual relations, including those between persons of the same gender, undermine the divinely created institution of the family.” Accordingly, the Church favors measures that define marriage as the union of a man and a woman. However, “protecting marriage between a man and a woman does not remove Church members’ Christian obligations of love, kindness and humanity toward all people.” (http://www.mormonnewsroom.org/article/same-sex-attraction)


Oftentimes those who experience same-gender attraction will place labels on themselves.  They will say, "I am gay" or "I am lesbian" or "I am bisexual."  Placing "I am" before anything is an extremely significant and powerful statement.  You are saying that this is your existence, this is who you are, this is what I am defined by.  While I do not claim to perfectly understand the same-gender attraction that people experience, I do understand in a small way the power of Jesus Christ and His words, and I do understand in a small way God's love for each and every one of us as His children.

Here is where Matthew 6:24-34 comes into play.  The Savior begins this passage by explaining that, "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon."

If we break this verse down, we find that the term "master" means "he to whom a person or thing belongs, about which he has power of deciding...the owner; one who has control of the person..." (Strong's Concordance).  "Mammon" is a term that alludes to worldly or material things.  In other words, I think that Jesus is saying that we can either allow God to be our Master, or we can allow worldly things to control us.  This is a most fitting precursor to what He says next.

Verse 25: "Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?" (https://www.lds.org/scriptures/nt/matt/6?lang=eng)

This is where my title comes into play.  When we define ourselves as certain things, we basically say that the definition is our life...it is all of us.  Jesus teaches in this verse that life is "more than meat, and the body than raiment."  In other words, our lives are more than just a fulfillment of the basic fleshly desires that we experience.  Who we are, and what life is all about is far more than that.  We are not defined by one particular thing, or by one particular desire.  That is why if you are experiencing feelings of same-gender attraction that it may not be in your best interest to define yourself as "gay" or "lesbian," or any other term.

Sexuality is certainly a large part of who we are, but it is most certainly not ALL we are.  We have many different desires, dreams, values and loves.  We cannot simplify ourselves into the narrow space of defining ourselves by one aspect of our being, particularly not one that tends to discount our many other facets.

The most basic definition of who we are can be found in an encounter between God and Moses in Moses chapter 1.  God appears to Moses, and one of the first things He says to him is, "behold, thou art my son."  As The Family: A Proclamation to the world states, "All human beings—male and female—are created in the image of God. Each is a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny." (https://www.lds.org/topics/family-proclamation?lang=eng ).  Each and every one of us are children of an all powerful God who loves us and who knows us and who wants to offer us every blessing that is available, including the ability to be like Him. (see Romans 8:16-17, Revelation 3:21, Psalm 82:5-6)

You are not gay, you are a son or daughter of God who experiences same-gender attraction.  Define yourselves as who you really are...that is a child of God.  Thinking of things this way allows us to define ourselves as something broad and encompassing that doesn't exclude us from understanding everything about ourselves.  In addition knowing who you are and defining yourself in this way can be a source of great strength and power.  We can see how it helped Moses.

Right after the Lord left speaking with Moses, the devil shows up and asks Moses to worship him.  Moses' response is a lesson to us about the power of understanding who we are.  First of all Moses recognizes the difference in glory and appearance between God and the devil and sees that God's appearance is unspeakably glorious while the devil's is not.  However, the thing that seems to give Moses the greatest strength and allows him to withstand the multiple attempts by the devil at deceiving him is knowing who he is!  This response by Moses is most telling:

"13 And it came to pass that Moses looked upon Satan and said: Who art thou? For behold, I am a son of God, in the similitude of his Only Begotten; and where is thy glory, that I should worship thee?

 14 For behold, I could not look upon God, except his glory should come upon me, and I were transfigured before him. But I can look upon thee in the natural man. Is it not so, surely?

 15 Blessed be the name of my God, for his Spirit hath not altogether withdrawn from me, or else where is thy glory, for it is darkness unto me? And I can judge between thee and God; for God said unto me: Worship God, for him only shalt thou serve.

 16 Get thee hence, Satan; deceive me not; for God said unto me: Thou art after the similitude of mine Only Begotten." (https://www.lds.org/scriptures/pgp/moses/1?lang=eng)

Moses' understanding of who he was...that he was a son of God, created in the image of God (see Genesis 1:26-27) gave him strength to overcome the adversary's attempts at deception and destruction.  Similarly, you and I can overcome Satan's attempts to deceive and to destroy us by remembering the fundamental truth that we are sons and daughters of God!  Even when we experience extraordinary urges and temptations that are difficult to resist, we can use the power that comes by understanding who we are to assist us in refusing those temptations and difficulties.

Elder Dallin H. Oaks sums this up well in an interview that he had along with Elder Lance Wickman with the LDS Church's Public Affairs.  He was asked how he would respond if his son came to him and expressed that he felt he was gay.  Elder Oaks responded by saying this:

"You’re my son. You will always be my son, and I’ll always be there to help you.

The distinction between feelings or inclinations on the one hand, and behavior on the other hand, is very clear. It’s no sin to have inclinations that if yielded to would produce behavior that would be a transgression. The sin is in yielding to temptation. Temptation is not unique. Even the Savior was tempted.
The New Testament affirms that God has given us commandments that are difficult to keep. It is in 1 Corinthians chapter 10, verse 13: “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.”
I think it’s important for you to understand that homosexuality, which you’ve spoken of, is not a noun that describes a condition. It’s an adjective that describes feelings or behavior. I encourage you, as you struggle with these challenges, not to think of yourself as a ‘something’ or ‘another,’ except that you’re a member of The Church of Jesus Christ of Latter-day Saints and you’re my son, and that you’re struggling with challenges.
Everyone has some challenges they have to struggle with. You’ve described a particular kind of challenge that is very vexing. It is common in our society and it has also become politicized. But it’s only one of a host of challenges men and women have to struggle with, and I just encourage you to seek the help of the Savior to resist temptation and to refrain from behavior that would cause you to have to repent..." (I would urge anyone who reads this post to reference the transcript and read the full interview to get the full impact of the teachings: http://www.mormonnewsroom.org/article/interview-oaks-wickman-same-gender-attraction)

We will experience trials and challenges in this world, some more difficult than others.  To struggle with same-gender attraction is a cross that is very difficult to bear.  However, I believe that with the help of our Savior, the Lord Jesus Christ, we can withstand the temptations that come our way.  He has overcome the world (see John 16:33) and can help us to overcome any worldly thing.  Remember that you are a son or daughter of God.  He loves you and wants the best for you.  His request that you not act on the feelings of same-gender attraction is because of His love for you.  He wants to give you all that He has, and His commandments are instructions on how to receive all of those blessings that are available to each and every one of God's children.

Don't let a temptation define who you are.  You are a son or daughter of God with limitless potential, which potential is unlocked through the Atonement of Jesus Christ.  Hold fast to that knowledge and remember that you can do all things through Christ who strengthens you (see Phillipians 4:13).