Latter-day Saints are sustained during these trying times by their faith in Jesus Christ, whose teachings provide the strength, reason, and hope to guide one in making difficult decisions regarding life and death. "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life" (John 5:24).
Jesus Christ presented himself as the Savior of mankind through the Atonement and the resurrection: "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And he that liveth and believeth in me shall never die" (John 11:25-26).
Belief in everlasting life after mortal death should allow faithful Latter-day Saints to make wise and rational decisions regarding artificially prolonging life when medical means to restore useful and functional existence have been exhausted. This is reflected in Church policy regarding prolonging life:
When severe illness strikes, Church members should exercise faith in the Lord and seek competent medical assistance. However, when dying becomes inevitable, death should be looked upon as a blessing and a purposeful part of an eternal existence. Members should not feel obligated to extend mortal life by means that are unreasonable. These judgments are best made by family members after receiving wise and competent medical advice and seeking divine guidance through fasting and prayer [_General Handbook of Instruction,_ 11-6].Bibliography
_General Handbook of Instructions._ Salt Lake City, 1989.
DONALD B. DOTY
Mankind existed in a premortal life as spirit children of God (see First Estate). This earth was created to provide physical life and experience in a second estate. The divine plan of procreation provides physical bodies for premortal spirits. Thus, "children are an heritage of the Lord" (Ps. 127:3). To beget and bear children is central to God's plan for the development of his children on earth. The powers of procreation therefore are of divine origin. An early LDS apostle, Parley P. Pratt, noted that the desires and feelings associated with procreation are not evil, but are ordained of God for sacred purposes:
The fact is, God made man, male and female; he planted in their bosoms those affections which are calculated to promote their happiness and union. That by that union they might fulfill the first and great commandment . . . "To multiply and replenish the earth, and subdue it." From this union of affection, springs all the other relationships, social joys and affections diffused through every branch of human existence. And were it not for this, earth would be a desert wild, an uncultivated wilderness [pp. 52-54].Procreation is a divine partnership with God, and Church leaders counsel husbands and wives to seek his inspiration as they use their agency to bring children into the world even in difficult situations and circumstances (see Birth Control). The responsibilities of procreation include providing for the child's temporal well-being (1 Tim. 5:8), as "children have claim upon their parents for their maintenance until they are of age" (D&C 83:4). By seeking spiritual guidance and by following other divine laws, such as tithing and making fast offerings, parents are blessed of the Lord to provide the daily necessities for their children (cf. Mal. 3:3-10).
The abuse of the divine privilege and power of procreation in licentious indulgence has serious consequences. First is the loss of the Spirit to direct one's life (cf. Ex. 20:14; Prov. 6:32; D&C 42:22-24; 63:14-16). In addition, when the creative powers are prostituted, they become a detriment to one's emotional, physical, social, and spiritual well-being (_see_ Abortion; Abuse, Spouse and Child; Adultery; Chastity).
Using the power of procreation does not alienate one from God. Rather, properly used, it enables mortals to become cocreators with him in the divine Plan of Salvation, which stretches across the eternities and includes the opportunity for the faithful to participate in family life and eternal increase (see Eternal Lives).
Bibliography
Barlow, Brent A. "They Twain Shall Be One: Thoughts on Intimacy in Marriage." _Ensign_ 16 (Sept. 1986):49-53.
Packer, Boyd K. "Why Stay Morally Clean." _Ensign_ 2 (July 1972):111-13.
Pratt, Parley P. _The Writings of Parley P. Pratt,_ ed. Parker P. Robison. Salt Lake City, 1952.
BRENT A. BARLOW
The purposes of appropriate sexual relations in marriage include the expression and building of joy, unity, love, and oneness. To be "one flesh" is to experience an emotional and spiritual unity. This oneness is as fundamental a purpose of marital relations as is procreation. President Spencer W. Kimball stated:
The union of the sexes, husband and wife (and only husband and wife), was for the principal purpose of bringing children into the world. Sexual experiences were never intended by the Lord to be a mere plaything or merely to satisfy passions and lusts. We know of no directive from the Lord that proper sexual experience between husbands and wives need be limited totally to the procreation of children, but we find much evidence from Adam until now that no provision was ever made by the Lord for indiscriminate sex [1975, p. 4].Furthermore, as Paul noted, "Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife" (1 Cor. 7:3-4). Thus, physical intimacy is a blessing to married couples when it is an expression of their mutual benevolence and commitment to each other's well-being, an affirmation of their striving to be emotionally and spiritually one. The key in sexual matters is unselfishness. Self-centered pursuit of physical desire is destructive of the unity and love that characterize healthy marital relations. Such love or charity is long-suffering, kind, not envious, does "not behave itself unseemly, seeketh not [one's] own, is not easily provoked, thinketh no evil" (1 Cor. 13:4-5), and is compatible with the Light of Christ, which directs all in the ways of righteousness.
Bringing children into a loving home is considered a sacred privilege and responsibility of husbands and wives. Given that context, birth control is a matter left to the prayerful, mutual decisions of a righteous couple, with the counsel that husbands must be considerate of their wives, who experience the greater physical and emotional demands in bearing children. A woman's health and strength are to be preserved in childbearing; thus, wisdom should govern how a husband and wife carry out the responsibility to become parents and to care for their offspring.
Sexual feelings in the mature man or woman are relatively strong and constant, and they are not evil. An early apostle of this dispensation, Parley P. Pratt, noted:
Some persons have supposed that our natural affections were the results of a fallen and corrupt nature, and that they are "carnal, sensual, and devilish," and therefore ought to be resisted, subdued, or overcome as so many evils which prevent our perfection, or progress in the spiritual life. . . . Our natural affections are planted in us by the Spirit of God, for a wise purpose; and they are the very main-springs of life and happiness--they are the cement of all virtuous and heavenly society--they are the essence of charity, or love. . . . There is not a more pure and holy principle in existence than the affection which glows in the bosom of a virtuous man for his companion [p. 52].As with any appetite or passion, physical desire can be distorted, overindulged, or misused. Spencer W. Kimball observed that, as in all other aspects of marriage, there are virtues to be observed in sexual matters: "There are some people who have said that behind the bedroom doors anything goes. That is not true and the Lord would not condone it" (Kimball, 1982, p. 312).
The Church prohibits sexual involvement except between a man and woman who are lawfully married to each other. Latter-day Saints are expected to abstain from sexual intercourse prior to marriage and to honor the marriage covenant by confining sexual relations to the spouse only (_see_ Chastity; Premarital Sex). Sexual morality also requires abstention from activities that arouse desires not expressible until marriage. Sexual abstinence prior to marriage is considered not only right and possible but also beneficial. Abstinence is not viewed as repression, nor are there any particular negative consequences to so living.
Parents have the obligation to teach their children both the goodness--the sacredness--of the power to create life (_see_ procreation) and the principles of maturation and sexual development. Church leaders encourage parents to discuss sexuality openly with their children, answering their questions straightforwardly and contrasting the Lord's plan for his children--which includes their eventual ability to produce children themselves--with the ways this power to create life can be profaned or abused. Children are to be prepared while young and, according to appropriate stages of development, are to be taught regarding human reproduction and the emotional and spiritual meanings of the procreative power and sexual desires that will grow within them (_see_ Sex Education). Parents are expected to teach correct principles and to be examples of what they teach, treating each other with compassion and charity and living in a relationship of absolute fidelity.
Fundamental to all parental instruction is a parent-child relationship of love and trust. Youth are vulnerable to sexual enticements both because of the strength of their developing desires and because they are still growing in understanding and responsibility. Full comprehension of the consequences--to themselves and to succeeding generations--of the failure to abstain sexually may not come simultaneously with their sexual interests. Trust and respect for parents can help insulate adolescents from temptation while their capacity to exercise full rights and responsibilities matures.
Parents' responsibility to educate children sensitively and directly should not be delegated to the public schools or other agencies outside the home. When public sex-education programs are offered, LDS parents are counseled to assure that such programs adequately acknowledge the sanctity of marriage and promote family-oriented values and standards. When such agencies undertake sex education, LDS parents should have prepared and taught their children in such a way that school programs will at best be a supplement to the foundations of understanding established in the family circle.
The standard of sexual morality endorsed by the Church applies equally to men and women. Given that the power to create life is central to God's plan for his children, sexual transgression is most serious (_see_ Adultery). Those who violate the law of chastity may be subject to Church disciplinary procedures, designed to help them cease their transgressions and restore them to full fellowship. Whether it is adultery, fornication, sexual abuse, incest, rape, perversion, or any other unholy practices, such behavior is to be addressed vigorously by local Church authorities, who seek the repentance of perpetrators and the protection of any victims. Homosexual relationships are prohibited (_see_ Homosexuality). In such cases, the Church affirms that such distortions in sexual feelings or behavior can, with the Lord's help, be overcome. A compassionate interest in the well-being of transgressors and the healing of relationships should motivate Church interest and action. Sexual wrongdoing is not to be condoned, ignored, or addressed casually. Transgressors themselves can be forgiven, but only by repenting and coming unto Christ (_see_ Repentance) and, through his Atonement, turning away from their destructive beliefs and practices.
Victims of rape or incest often experience trauma and feelings of guilt, but they are not responsible for the evil done by others, and they deserve and need to be restored to their sense of innocence through the love and counsel of Church leaders.
Practically speaking, the benefits of living a chaste life prior to marriage and of observing a relationship of fidelity after marriage apply to every dimension of marriage and family relationships. By remaining chaste before marriage and totally faithful to one's spouse in a heterosexual marriage, one can avoid some physically debilitating diseases, extramarital pregnancies, and venereal infections passed on to offspring. The sense of trust, loyalty, love, and commitment essential to the ideal of oneness in marriage and family life is not damaged or strained. Furthermore, one's relationship to and confidence in God are strengthened. By governing the power to create life, one sets the stage for the exercise of these desires, not whimsically, but with a reverence for the sacredness of the divine powers of creation.
Bibliography
Foster, Lawrence. _Religion and Sexuality: Three American Communal Experiments of the Nineteenth Century._ New York, 1981.
Kimball, Spencer W. "The Lord's Plan for Men and Women." _Ensign_ 5 (Oct. 1975):2-5.
______. _The Teachings of Spencer W. Kimball,_ ed. Edward L. Kimball. Salt Lake City, 1982.
Pratt, Parley P. _Writings of Parley Parker Pratt,_ ed Parker P. Robison. Salt Lake City, 1952.
Rytting, Marvin. "On Sexuality." _Dialogue_ 7 (Winter 1972): 102-104.
"Sexuality and Mormon Culture." _Dialogue_ 10 (Autumn 1976):9-93. Entire issue on sexuality.
TERRANCE D. OLSON
Surgical sterilization should only be considered (1) where medical conditions seriously jeopardize life or health, or (2) where birth defects or serious trauma have rendered a person mentally incompetent and not responsible for his or her actions. Such conditions must be determined by competent medical judgment and in accordance with law. Even then, the person or persons responsible for this decision should consult with each other and with their bishop . . . and receive divine confirmation through prayer [_General Handbook of Instructions,_ 11-15].Consistent with Church policies concerning birth control and abortion, leaders have advised its married members not to resort to any practices that destroy the power of having children. The First Presidency has declared, "We seriously deplore the fact that members of the Church would voluntarily take measures to render themselves incapable of further procreation" (p. 11-5).
Bibliography
_General Handbook of Instructions._ Salt Lake City, 1989.
LORRY E. RYTTING
Because Church policy permits temple sealings to be performed for children who die after birth, but not for those who die before birth, some have concluded that stillborn children will not be resurrected. However, the current _General Handbook of Instructions_ (1989) states that the policy of not sealing stillborn children to their parents implies "no loss of eternal blessings or family unity" (6-8). Latter-day Saints trust God's loving kindness to accord to each of his spirit children the eternal state which is proper, through judgment which is both just and merciful.
Bibliography
Greenwood, Val D. "I Have a Question." _Ensign_ 17 (Sept. 1987):27-28.
JEANNE B. INOUYE