Wikipedia

Ukuya ocansini nobumomoni

imibono yenkolo yobumomoni ngokuya ocansini

Ukuya ocansini kunendima evelele esifundisweni seThe Church of Jesus Christ of Latter-day Saints (LDS Church), esifundisa ukuthi ubulili buchazwa ngaphambi kokuzalwa kwangaphambi kokuzalwa, nokuthi leyo ngxenye yenhloso yempilo yasemhlabeni yenzelwe abesilisa nabesifazane ukuthi kube uphawu ndawonye, yokwakha ubuhlobo ukuthi ubavumele ukuba bathuthuke phakade ndawonye kwelizayo. Iphinde ifundise ukuthi ubudlelwane bezocansi ngaphakathi kohlaka lomshado wobulili obuhlukile bunempilo, budingekile, futhi bumiselwe uNkulunkulu. Ngokuphambene neminye iminyakazo yobuKristu, ubulili ezimfundisweni zeSonto abuwona umkhiqizo wesono sokuqala noma "ububi obudingekayo".

Ngenkathi ukuthumela imiyalezo ngokusemthethweni esontweni kukhululeka maqondana nezocansi ngaphakathi kwemishado yabantu bobulili obuhlukile kanye nabobulili obuhlukile, kugcina izimfundiso ezilondolozayo maqondana nobulili bangaphambi komshado .Ngokuhambisana nomthetho wobumsulwa, imfundiso ye-LDS Church ivimbela ezocansi ngaphandle komshado wobungqingili. Iningi lezingxoxo mayelana nezimfundiso ze-LDS zocansi, ikakhulukazi ngaphandle kwesonto, zigxile kulezi zimfundiso.

Ubumsulwa

hlela

  Isonto le-LDS lifundisa amalungu alo ukuthi alalele umthetho wobumsulwa, okuyikhodi yokuziphatha kanye nesizotha . Ngaphansi kwale khodi, wonke amalungu afundiswa ukuthi "ahlanzeke ngokuziphatha emicabangweni, emazwini, nasezenzweni zabo" nokuthi bagweme izithombe ezingcolile.Ukwephulwa kwale khodi kufaka phakathi "ukuphinga, ukungabi naluthando lwemvelo, inkanuko, ukungathembeki, ukungakwazi ukuzibamba,ukuxhumana okungcolile, ukungcola, ukuthanda ngokweqile, ubufebe. Babandakanya bonke ubudlelwano bezocansi ngaphandle komshado - ukuphululana, ukuhlanekezela ngokocansi, nokuzibandakanya ocansini emicabangweni nasekukhulumeni komuntu. "

Nakuba umshado yasezulwini iyona kuphela indlela emshadweni osemthethweni njengoba isakramente, isonto evumela ubulili ngaphakathi Izinyunyana uhulumeni neyaziwayo somshado,tsle ngaphandle kwe bobulili obufanayo, umshado womthetho, Izinyunyana civil (ezifundeni lapho umshado iyatholakala), futhi isithembu . Isonto liyazwela ngobudlelwano balo bomlando nesithembu, nokungena emshadweni wesithembu, noma ngabe kusemthethweni yini, kuzoholela ekucutshungulweni okuyimpoqo kokuqondiswa kwesonto nokuxoshwa okungenzeka kube khona. Namuhla, izimfundiso zesonto zivumela imibhangqwana eshadile ukuthi inqume ukuthi yini efanelekile ngokocansi phakathi kwabo.Umthetho wobumsulwa ubuye wahunyushwa ukuthi ubandakanya izindinganiso ezehlukene zesizotha,eziye zahluka ngokuya ngezinkambiso zamasiko zangaleso sikhathi.Amacala abucayi omthetho wobumsulwa angaholela ekuqondisweni kwesonto, kufaka phakathi ithuba lokuxoshwa.

Amalungu esonto e- LGBT kulindeleke ukuthi agcine umthetho wobumsulwa . Isonto lichaza inqubomgomo yalo yesiyalo sesonto njengengathathi hlangothi maqondana nokuziphatha ngokocansi. Uma amalungu abathandana nabobulili obufanayo bethanda ukungena emshadweni wobungqingili, bayelulekwa ukuthi baqale bafunde ukubhekana nemizwa yabo yobungqingili; ngaphandle kwalokho, kufanele bahlale bengashadile. Ubungqingili noma ubungqingili besifazane, nganoma yiluphi uhlobo, noma ngabe ababambiqhaza bashadile noma cha, kuyizizathu zokuyala ibandla. Ukubamba iqhaza "emisebenzini ephindaphindwayo yobungqingili (ngabantu abadala)" kuholela ekubeni nguMongameli Wokuqala enze isichasiselo esikhethekile unomphela kwirekhodi lomuntu lobulungu.Ezimweni eziningi, ubulili bobungqingili noma ubungqingili buvimbela umuntu, unomphela, ekusebenzeni njengesithunywa sevangeli esontweni.

Ukushaya indlwabu

hlela

Ezikhathini eziningi abaholi besonto bafundise ukuthi amalungu akufanele ashaye indlwabu njengengxenye yokulalela umthetho wobumsulwa.Izibonelo eziqavile zalokhu zihlanganisa umhlahlandlela wesonto wokuyeka ukushaya indlwabu okwenziwa ngawo-1970.Enye ingu-1990 yencwajana yemikhombandlela yentsha yesonto eyayithi "iNkosi iyakwenqabela ngokukhethekile ... ukushaya indlwabu" ngezinhlobo ezimbili ezilandelayo (kubandakanya neyamanje kakhulu) ebhekise kuyo ngezitatimende ezenqabela noma yini "evusa" noma imiphi imizwa yocansi noma imizwa "yomuntu uqobo" UMpostoli Spencer W. Kimball, owabe esebenza njengomongameli wesonto, waxwayisa "ngokulimala okungenzeka" kanye "nobungozi"ngezikhathi ezehlukene akubiza ngokuthi "yisono esibi ekhula "ngayo yonke imisebenzi". Umphostoli uBoyd K. Packer wethule inkulumo yenkomfa kawonke wonke ka-1976 ethi " To Young Men Only " exwayisa izinsizwa ukuthi zingaphazamisi ifektri yazo encane (isithuko ngohlelo lwazo lokuzala) hleze isheshe futhi ibe umkhuba odala ukuba necala nokudangala. lokho akulula ukumelana nakho. Unikeze ukuzivocavoca okunamandla njengendlela yokusiza ukulawula imicabango nokuqeda umkhuba wokushaya indlwabu ngoba "kuyisiphambeko" "esingathokozisi iNkosi". Le nkulumo yaphrintwa njengepheshana futhi yasatshalaliswa kabanzi yibandla kusukela ngo-1980 kuya ku-2016.Kusukela ngo-1985 isonto linikeze ibhukwana abazali abangalisebenzisa ekuxoxeni ngezocansi nezingane zabo.Leli bhukwana lifaka nezitatimende ezithi "abaprofethi balahle [ukushaya indlwabu] njengesono" kanye "nokuhlanekezela izinkanuko zomzimba" okwenza umuntu "abe yinyama". Ukukhulunywa okusobala okusanda kucaca kokushaya indlwabu ngabaholi abaphezulu enkulumweni yomphakathi kwakunguTad R. Callister owasho enkulumweni yango-2013 e- BYU-Idaho ukuthi uNkulunkulu "uyakulahla ukuzihlukumeza" (isithuko sokushaya indlwabu).

Ukuqabulana

hlela

Abaholi besonto baye bathi ngaphandle komshado " ukwanga okunothando ", okuchazwa ngokuthi "kukhulu kakhulu futhi kuthathe isikhathi eside ukudlula ukwanga okufushane", kanye "nokuqabula isikhathi eside okubandakanya ulimi nokujabulisa izinkanuko" akunamkhawulo ". Isibonelo, umongameli wesonto uSpencer W. Kimball, wabiza i- "soul kiss" ngokuthi "isinengiso" esiholela ekuhlanganiseni izintambo, ukuphulula, kanye "nezingane ezingekho emthethweni". Uqhube wathi noma ngabe ukuthandana okwesikhashana ukuqabulana kufanele kube "okuhlanzekile, okuhloniphekile, nokungabi nocansi njengokwanga phakathi kukamama nendodana". Ubuye waveza nokuthi ukuqabulana ngesikhathi sokuqomisana nje "kucela inkathazo" nokuthi ukuqabula akufanele "kunikezwe njengama-pretzels". [1]Umphostoli uRichard G. Scott weluleke ukuthi ukuvezwa kwemizwa yothando phakathi kwabantu abangashadile kufanele kugcinwe "kulabo abakhululekile phambi kwabazali bakho".

Ukuthinta okuvusa inkanuko

hlela

Abaholi besonto baphinde bakulahla ukuthinta inkanuko ngaphandle komshado wobungqingili besebenzisa amagama anjengokuthi "ukukhonkotha" ukubanga nokuhlikihla izindawo ezingaphandle kwamabele, izinqe, noma indawo yokububula, kanye "nokuphulula" "ngokuthinta ilungu eliphikisayo ucansi ezindaweni ezizimele, ezomuntu siqu, nezingcwele "kungaba ngaphansi noma ngaphezulu kwengubo. Ukugoba (ukuqabula inkanuko ngokuthinta obuseduze) kubizwe ngokuthi "umkhuba ocashile" ngenkathi ukuphulula kwakubizwa ngokuthi "yisono" futhi "kuyisinengiso phambi kukaNkulunkulu". [2] Ngaphandle kwezinqubomgomo zocansi olungaphandle komshado nokwenziwa, ucwaningo lwango-2007 lwabafundiabangaphezu kwe-1 000 be-BYU lubonise ukuthi u-4% wabesifazane abangashadile no-3% wamadoda angashadile babambe iqhaza ocansini lomlomo noma ocansini ngenkathi bethandana. Ngokwengeziwe, ama-54% wabesilisa kanye no-46% wabafundi besifazane be-BYU babike ukuthi "babanga ukuqabulana okukhulu" ngenkathi bethandana. [3]

Ucansi olwenziwa ngomlomo

hlela

Ngasekuqaleni kweminyaka yama-1980, isonto laluvimbela ngokusobala ucansi lomlomo ngisho nakwabashadile [4] njengoba lwaluthathwa njengomkhuba "ongajwayelekile, ongcolile, noma ongahlanzekile", owawukhombisa ukuziphathisa kabi ngokocansi kwiGeneral Handbook yesonto. Encwadini kaJanuwari 5, 1982, incwadi kaMongameli Wokuqala eya kubabhishobhi nakwabanye abaholi bendawo, kwachazwa ngokusobala ukuthi amalungu abamba iqhaza kunoma yibuphi ubulili bomlomo bavinjelwa ukuphuma ethempelini ngaphandle kokuthi "baphenduke futhi bayeke" lo mkhuba.Incwadi eyalandela ezinyangeni eziyisishiyagalolunye kamuva ngo-Okthoba 15, 1982, yathi uMongameli Wokuqala wayethole izikhalazo eziningi ngabaholi bamasonto ngokungafanele "becubungula izindaba zangasese, ezibucayi" futhi wayalela abaholi ukuthi bangalokothi babuze "ngemibuzo ecacile" mayelana "nezindaba ezisondelene okubandakanya ubudlelwano bomshado ". Ukuvinjelwa kocansi ngomlomo, noma kunjalo, akuzange kususwe, kuguqulwe, noma kucaciswe, futhi okuwukuphela kwesiqondiso esengeziwe kubaholi ukuthi "uma ilungu linokukhathazeka okwanele mayelana nokuziphatha okufanele kubuzwe ngakho, inkambo engcono kakhulu ukuyeka it ".

Ukuxoxwa okwalandela kwezocansi emshadweni kwaxwayisa ngokuziphatha ibandla elikubheka njengokungekhona okwemvelo, ukungcola, nokungabi ngcwele, kufaka phakathi isexwayiso sesiphathimandla sikaSpencer J. Condie sokuthi lapho imibhangqwana "ihlanganyela emikhubeni engengcwele" ngesikhathi sokusondelana komzimba ingaba "amandla aphazamisayo" umshado. Lapho kukhulunywa ngokusondelana ngokomzimba, ibhukwana lebandla lomshado lango-2003 licaphuna umongameli wesonto uSpencer W. Kimball, owathi umbono wokuthi "ngemuva kweminyango yegumbi lokulala noma yini ehambayo" awulona iqiniso futhi awuthethelelwa yiNkosi futhi "uma kungeyona imvelo, wena ungakwenzi ".Encwadini yangasese yangomhla ziyi-17 kuMeyi 1973, umongameli wesonto uHarold B. Lee wabiza "ukwenza uthando ngomlomo" "ukuhlanekezela" "okwehlisayo" okwakuyinto "enyanyekayo emehlweni eNkosi".Encwadini ethandwayo edayiswa isitolo sezincwadi sesonto futhi ebhalwe nguprofesa we-BYU, ababhali bathi ucansi lomlomo alufanelekile futhi alungcolile emibhangqwaneni eshadile.Umagazini we-LDS ushicilele imfundiso kabhishobhi ngo-2013 yokuthi ucansi lomlomo lwalungavunyelwe ngaphambi komshado. [5] Abahlinzeki bezocansi bobabili be-BYU abaphothule izifundo zobulili eMormon, nokho, basho esidlangalaleni ngo-2013 ukuthi ucansi lomlomo lwamukelekile emibhangqwaneni eshadile njengoba kwenza omunye umelaphi we-LDS ngo-2014.

Izithombe Zobulili Ezingcolile

hlela

Abaholi besonto be-LDS bakugxekile kaningi ukusetshenziswa kwezincwadi ezivusa ucansi nezinto ezibonakalayo amashumi eminyaka. Baqhathanise izithombe zobulili ezingcolile nenhlupho noma ubhadane olutha ngokweqile njengezidakamizwa ezinzima ezifana necocaine ngezikhathi eziningi. [6] Baphinde bathi ukubukwa kwezinto ezivusa inkanuko kungaba ngumkhuba "cishe ongenakwenzeka ukugqashula" ongafanisa "ukuqhumisa intaba" ebuchosheni. Isonto libamba imihlangano futhi linewebhusayithi yokusiza amalungu afisa ukunqanda ukusetshenziswa kwawo kwezinto eziqukethe ezocansi, futhi acele amalungu esonto ukuba ahambele umhlangano olwa nokulwa nezithombe zocansi.Abaholi besonto baphinde bathi abesifazane abagqoka ngokungenasizotha baba yizithombe zocansi kwabesilisa ababazungezile.

I- Church Handbook ithi amalungu amathathu ombhishobhi kufanele aqinisekise ukuthi amalungu aneminyaka esukela kwengu-12 kuya kwengu-17 axoxwa kabili ngonyaka lapho ezobhunga khona "ngokubaluleka kokulalela imiyalo, ikakhulukazi ... ukugwema noma iluphi uhlobo lwezenzo zocansi, futhi ukugwema ukubuka, ukufunda, noma ukulalela izinto ezingcolile.Iphinde ithi umkhandlu wokuqondiswa kwezigwegwe akufanele ubizelwe amalungu "alwa nezithombe zocansi noma azinukubeza."

Ucwaningo lwezenhlalo lwezithombe zocansi kanye nabantu be-LDS lufake ucwaningo olulodwa lwe-BYU olukhombise abafundi besilisa abangama-192 be-BYU abaneminyaka yobudala eyi-18-27, 100% yesampula ebhekwe ukubuka izithombe zocansi "kungamukeleki". Kodwa-ke, i-35% ibike ukuthi isebenzise izithombe zobulili ezingcolile ezinyangeni eziyi-12 ezedlule, nge-9.2% yesampula lonke ebika ukubuka izithombe zocansi okungenani kanye ngenyanga edlule. [7] Ayikho idatha eqoqiwe ngabafundi besifazane. Ukutadisha ezweni lonke kokubhaliselwe kwe-porn okukhokhelwayo kukhombisile ukuthi isimo se-LDS ikakhulu sase-Utah sinezinga eliphakeme kakhulu lokubhalisile kunoma yisiphi isimo.[8]LDS yase-Utah ngaleso sikhathi umbusi uGary Herbert wamemezela ngokusemthethweni izithombe zocansi njengezinkinga zomphakathi e-Utah e-2016.Ku-2017 isikole sesonto i-BYU sikhiphe isifundo sisebenzisa idatha eqoqwe ku-inthanethi kusuka kubantu abadala abangakhulumi abakhuluma isiNgisi abangashadile abangama-700 ngemiphumela yenkolo emibonweni yokulutha kocansi kanye nokukhathazeka kobuhlobo. [9] Imiphumela ikhombise ukuthi ukuzibona ungumlutha wezithombe zobulili ezingcolile kudale imiphumela emibi kakhulu yokukhathazeka- kanye nehlazo ngamunye nasebudlelwaneni bezothando kunanoma yimiphi imiphumela emibi engaba khona yokudla izinto eziveza ezocansi. Ngokwengeziwe, abantu ababika inkolo ephakeme babenamathuba amaningi okuzibheka njengomlutha we-porn kungakhathalekile ukuthi basebenzisa malini.

Ukudansa

hlela

Njengamanje nasesikhathini esedlule abaholi beSonto LDS babheke phansi ukudansa okubandakanya ukuthintana okugcwele emzimbeni noma okuphakamisa ukuziphatha ngokocansi. Umhlahlandlela othile wentsha wathi le mibuthano engagunyaziwe ethathwa njengeyihlanzekile yayihlanganisa ukunyakazisa ihlombe noma isinqe, ukuqhaqhazela umzimba, ukuqoshama, ukuwa nokuhleba.

Uuvkimbela ukukhulelwa

hlela

Isimo samanje sesonto ukuthi "izinqumo mayelana nokulawulwa kokuzalwa kanye nemiphumela yalezo zinqumo zisezimbhangqwaneni ezishadile kuphela" nokuthi kufanele zibheke "impilo yomzimba nengqondo kamama nobaba namandla abo okuhlinzeka izidingo eziyisisekelo zokuphila yezingane zabo "lapho kuhlelwa umndeni.Isonto "likukhubaza kakhulu" ukuvala inzalo yokuhlinza njengama-vasectomies kanye ne- tubal ligation futhi likhuthaza amalungu ukuthi aphendukele kuyo kuphela ukuthola izimo ezibucayi ngemuva kokuxoxa ngalo nombhishobhi. ISonto le-LDS liyakuphikisa ukukhipha isisu ngokukhetha "ukuze kube lula okomuntu siqu noma kwezenhlalo" [10] kepha lithi ukukhipha isisu kungaba yindlela eyamukelekayo ezimweni zokudlwengulwa, ukulala nesihlobo, ingozi empilweni noma empilweni kamama, noma lapho kutholakala ukuthi umbungu "ukukhubazeka okukhulu okungeke kuvumele ingane ukuthi iphile ngale kokuzalwa." [10]

Umshado

hlela
 
Izithandani ezilandela umshado wazo ethempelini iManti Utah

Kusukela ngawo-1830s, umshado ube yingxenye esemqoka futhi ehlukile yemfundiso yenkolo yamaMormon. Izimfundiso zamaMormon ngomshado ziqala ngenkolelo yokuthi, uma zenziwa ngumuntu onegunya lobupristi elidingekayo, umshado ungaqhubeka ngemuva kwempilo . Umshado onjalo ubizwa ngokuthi " umshado wasezulwini " [11] noma "umshado wasethempelini", [12] futhi uyisibonelo esithile " sokubekwa uphawu " okuhlanganisa abantu ndawonye emva kwempilo. Umshado wasezulwini uthathwa njengesidingo sokungena "ebangeni" eliphakeme kakhulu lombuso wasezulwini (okuyizinga eliphakeme kakhulu lezulu kwi-Latter Day Saint theology), futhi kucatshangwa ukuthi kuvumela ababambiqhaza ukuthi baqhubeke nokuba nezingane zomoya emva kwempilo futhi yibani onkulunkulu . Ngokwenkolelo yamaMormon, ukuqhubeka komshado wasezulwini empilweni yangemva kokufa kuxhomeke kulabo abashadile abalungile.

Ngama-1800s, umkhuba womshado wasezulwini wawuhlanganisa umshado weningi, uhlobo lwesithembu . Ngokwesivumelwano sababhali-mlando, umkhuba wokushada ngobuningi wafundiswa nguJoseph Smith, umsunguli wenhlangano yeLatter Day Saint, kwathi ngemuva kokushona kukaSmith kwavunywa ngokusemthethweni ngo-1852 nguBrigham Young, umholi weSonto LDS. Lo mkhuba waduma phakathi nekhulu le-19 lapho wawuphikiswa futhi uvinjelwa uhulumeni wobumbano wase-United States, okwaholela ekuxabaneni okukhulu kwezomthetho, okwagcina ngokuthi umongameli we- LDS Church uWilford Woodruff akhiphe iManifesto yango-1890, eyamisa ngokusemthethweni ukwakhiwa kwemishado emisha ngobuningi emathempelini esonto . [13] Noma kunjalo, imishado engavumelekile yobuningi yaqhubeka ngaphakathi kweSonto le-LDS ngemuva kwe-1890 iminyaka ethile, imvamisa eMexico . Ngo-1904, isonto lakhipha iManifesto Yesibili, eyayeka lo mkhuba osemthethweni emhlabeni wonke futhi yasungula ukuxoshwa ebandleni njengenhlawulo yabaphula umthetho. La ma-manifesto awazange ahlukanise ngokuzenzakalela izinyunyana ezikhona eziningi, kepha, futhi eminye imibhangqwana eSontweni LDS yaqhubeka nokuhlala ndawonye njengemindeni yobuningi kuze kube sekhulwini lama-20, ngomshado wesithembu wokugcina eSontweni LDS ophela ngo-1954 lapho omunye wababili baka-Edward Eyring abafazi bafa.

Isonto le-LDS manje selamukele umfazi oyedwa nomndeni wenuzi . Amalungu atholakala engena noma enza isivumelwano semishado yesithembu noma azihlanganisa namaqembu esithembu manje angaphansi kwesiyalo sesonto futhi angaxoshwa. [14] Kusukela ngasekupheleni kwekhulu lama-20, iSonto LDS laqala ukuxhasa izinyathelo zepolitiki nezomthetho zokunciphisa umkhawulo osemthethweni emshadweni wendoda eyodwa nowesifazane oyedwa.

ISonto le-LDS, noma kunjalo, liyaqhubeka nokubona ezinye zezici zemfundiso yalo yesithembu. Yize bobabili abesilisa nabesifazane bengangena emshadweni wasezulwini benozakwethu oyedwa ngasikhathi sinye, indoda ingavalelwa abesifazane abangaphezu koyedwa. Uma unkosikazi wakhe wokuqala efa, angangena komunye umshado wasezulwini, futhi afakwe uphawu kubo bobabili unkosikazi wakhe ophilayo kanye nowakwakhe oshonile noma amakhosikazi. Owesifazane, noma kunjalo, angavalwa kuphela kumuntu oyedwa ngesikhathi esaphila. [15] Ngama-1950s, umholi wesonto owayenethonya wakhetha ukuthi umshado wobuningi "ngokusobala" uzobuyiselwa emuva kokubuya kwesibili kukaJesu. [16]

Yize inganikwanga ukubaluleka kwezenkolo ngomshado wasezulwini, iSonto le-LDS liyayibona imishado yomphakathi noma imishado eyenziwa ngaphakathi kwamanye amasiko enkolo. Ngawo-1870, umbhali ovelele wamaMormon wabhala ukuthi amaMormon abheka umshado onjalo "njengomshado ongashayi nhlobo."Namuhla, nokho, imishado engeyona eyasezulwini iyahlonishwa futhi yamukelwa njengevumelekile yisonto, kepha imishado enjalo kufanele ibe semthethweni ngokusho kukahulumeni lapho umshado wenziwa khona, futhi akumele ibe ngumshado wabantu bobulili obufanayo, umshado wesithembu, umshado womthetho ojwayelekile noma olunye uhlobo imishado non-emicikilishweni engeke emtsetfo lojwayelekile amazwe. Ngaphezu kwalokho, imishado enjalo kucatshangwa ukuthi ihlala kuphela impilo yasemhlabeni, hhayi elandelayo. Emazweni lapho imishado yesonto lasezulwini engamukeleki kuhulumeni, ibandla lifuna ukuthi kwandulelwe umshado womphakathi. [17]

E-United States, iSonto LDS lizwakalise ukweseka ukwenqatshelwa komthethosisekelo ngokushada kwabantu bobulili obufanayo nesithembu futhi lathi "livuna izinyathelo ezichaza umshado njengokuhlangana kwendoda nowesifazane futhi ezinganiki ilungelo elisemthethweni noma yibuphi obunye ubudlelwano bezocansi. " [18] Umbono webandla uthi ukuqashelwa kukahulumeni ngamalungelo anjalo "kuzolulaza isikhungo somndeni esakhiwe ngokwaphezulu". [18]

Ukuya ocansini

hlela

 

 
Ifulegi lokuziqhenya ngobungqingili phambi kwethempeli le-SLC.

Isonto liyabamukela futhi lamukele ngokusemthethweni abesilisa abathandana nabobulili obufanayo njengamalungu [19] ngaphansi kwemibandela yokuthi bazama ukuphila ngemithetho yokuziphatha yesonto. Isonto lifundisa ukuthi imizwa yobungqingili, njengoba yehlukile ekuziphatheni, kwesinye isikhathi ingabonakala ngathi izalwa nayo, [20] nokuthi yize le mizwa kwesinye isikhathi ingafuneki,ingalawulwa futhi kufanele. Umthetho wesonto wobumsulwa uyakwenqabela ukuya ocansini kwabantu bobulili obufanayo kuzo zonke izimo. Ukwephula ngokungaguquguquki umthetho wobumsulwa kungaholela ekususweni esontweni .Yize kunjalo, abaNgcwele Bezinsuku Zokugcina abazikhomba njengabathandana nabobulili obufanayo noma abathandana nabobulili obufanayo bangahlala besesimweni esihle esontweni, ngaphandle kokugcotshwa, uma beyeka ubudlelwano bobungqingili. [21] [22]

Ngaphezu kokuphikisana nobulili bezitabane nabobulili obufanayo, iSonto le-LDS nalo liyaphikisana futhi likhankasela ukwandiswa kwamalungelo omshado emindenini yezitabane nabangqingili, ngokombono wayo, obezolulaza isiko lokushada kwabantu bobulili obubodwa abathandanayo. [18] Kusukela ngeminyaka yama-1990, udaba lokushadana kwabantu bobulili obufanayo lube ngesinye sezinkinga zebandla eziphambili.

 
Le nhloko ibiphezulu kwewebhusayithi esemthethweni yesonto le-LDS ngobungqingili kusukela ngoDisemba 2012 kuze kube ukuvuselelwa ngo-Okthoba 2016.

Ku-2008, isonto labamba iqhaza emkhankasweni wokuxhasa iCalifornia Proposition 8, eyayiphakamisa ukukhawulela incazelo yomshado ekuhlanganeni kwendoda eyodwa nowesifazane oyedwa. Lokhu kugqugquzele amalungu alo amaningi ukuthi anikele ngesikhathi nangemali kulolu hlelo. Inhlangano yezepolitiki iProtectMarriage.com, abagqugquzeli abasemthethweni beProposition 8, balinganisela ukuthi cishe uhhafu weminikelo abayitholile ivela emithonjeni yamaMormon, nokuthi "amaphesenti ayisishiyagalombili kuya kumashumi ayisishiyagalolunye" amavolontiya okuqala angena indlu ngendlu ayengamalungu e-LDS Isonto. [23] Isonto lagxekwa ngokubandakanyeka kwalo kwabangewona amalungu namanye amalungu alo, kwathi ngo-2010, umphathi jikelele uMarlin K. Jensen waxolisa mathupha kumalungu esonto laseCalifornia ngendima yesonto. [24] NgoDisemba 2012 kwethulwa iwebhusayithi eyingqophamlando "amaMormon namaGays" anikezelwe esihlokweni sobungqingili.

Ubulili

hlela

  Ubunikazi bobulili kanye nezindima kudlala indima ebalulekile kwimfundiso yenkolo kaMormon efundisa kanambambili oqinile wobulili obungokomoya njengenzalo yangempela yabazali abangcwele. Ingxenye yemihlangano yeSonto Langesonto okwamanje ihlukaniswe ubulili begazi, futhi iningi labongameli besonto lama-1800 uJoseph Smith noBrigham Young babenamadoda, abesifazane, nezingane abahlala ngokwehlukana kuyo yonke imihlangano yangeSonto. : 410,413–414 Ukuvezwa nobunikazi bobulili nobulili "kuyizici ezihlukile, kodwa ezihlobene" zomuntu futhi zivela kwimvelaphi efanayo yemvelo. Ngokuya ngobuncane bobulili, abaholi beSonto bakhulume ukuthi banebhizinisi elingaqediwe lokufundisa ngesihloko esinzima futhi esibucayi sabantu abaguqukayo.Esikhathini esedlule, umongameli wesonto uJoseph Fielding Smith, wathi wayekholelwa ukuthi labo abangafinyeleli embusweni wasezulwini emva kwempilo ngeke babe "owesilisa noma owesifazane, izidalwa ezingafi".


Ngaphakathi esontweni, kube nezitatimende eziningi ezingekho emthethweni maqondana nobulili. Isibonelo, "Ukuqinisa Imindeni Yethu: Ukujula Ngokujulile Esimemezelweni Somndeni" (incwadi ehlanganiswe yiSikole Sokuphila Komndeni eBrigham Young University ephethwe yibandla) ithi, "Noma singenzi ngokuphelele ukuqonda ubunjalo baphakade bobulili, kufanele sivume ukuthi buchazani kanye nenhloso yaso, futhi ngokuzithoba sifune ukuqonda nokwazisa ubunjalo bokuhlukaniswa kobulili ngokwaphezulu ohlelweni lukaNkulunkulu lwezingane Zakhe. " Le ncwadi ithi futhi:

UNkulunkulu wasidala owesilisa nowesifazane. Lokhu akulona iphutha noma ithuba elihlukahlukene lofuzo noma lamahomoni. Lokho esikubiza ngobulili kuyisici esibalulekile sobukhona bethu ngaphambi kokuzalwa kwethu. Ubulili buyingxenye yobunikazi bethu baphakade futhi bubalulekile ekuqhubekeni kwethu okuphakade. Yize singazi zonke izizathu zokuthi kungani kunjalo, siyazazi ezinye zezizathu zokuthi kungani ubulili bubalulekile ekuqhubekeni kwethu kwaphakade. Ukufeza ukuphakanyiswa kwethu, umshado waphakade phakathi kowesilisa nowesifazane uyadingeka. . . . Ukuhlangana ngokocansi phakathi kwendoda nowesifazane abashadile, phakathi kwezinye izinto, kuyindlela uNkulunkulu ayimisile yokuletha izingane zaKhe zomoya ekufeni, okuyisinyathelo esibalulekile ohlelweni lwensindiso.

UMphostoli David A. Bednar uthe:[Ubulili] ubukhulu becala uchaza ukuthi singobani, kungani silapha emhlabeni,nokuthi yini okufanele siyenze futhi sibe yini. Ngezinhloso zaphezulu,imimoya yabesilisa neyabesifazane yehlukile, yehlukile, futhi iyahambisana. . .Inhlanganisela eyingqayizivele yamandla okomoya, ngokomzimba, ngokomqondo nangokomzwelo abesilisa nabesifazane ayedingeka ukwenza uhlelo lwenjabulo ". UMphostoli M. Russell Ballard ufundise wathi,Isimo samadoda nabesifazane ngaphambi kokufa nokufa sachazwa nguNkulunkulu uqobo. . . . [Kwesinye isikhathi abesifazane] bayabuza:'Ingabe inani lowesifazane lincike kuphela endimeni yakhe njengonkosikazi nomama?' Impendulo ilula futhi isobala: Cha. . . Wonke umuntu wesilisa nowesifazane olungileyo unendima ebalulekile angayidlala ekuqhubekeni kokumasha kombuso kaNkulunkulu. "


Category:Ukungena ocansini nenkolo

Imithombo

hlela
  1. ↑ Empty citation (help)
  2. ↑ "Kimball Speaks Out on Morality", Ensign 
  3. ↑ Chadwick, Bruce (1 July 2007). "A Survey of Dating and Marriage at BYU". BYU Studies Quarterly. http://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=3861&context=byusq. 
  4. ↑ Mackelprang, Romel W (March 1992). "'And They Shall Be One Flesh': Sexuality and Contemporary Mormonism". Dialogue: A Journal of Mormon Thought. https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V25N01_51.pdf#page=12. 
  5. ↑ Eastland, Larry. A YSA Bishop Talks to the Sisters About Intimacy. 
  6. ↑ Empty citation (help)
  7. ↑ Padilla-Walker, Laura M.. "I Believe It Is Wrong But I Still Do It": A Comparison of Religious Young Men Who Do Versus Do Not Use Pornography. https://www.researchgate.net/publication/232507019. Retrieved 3 February 2017. 
  8. ↑ Edelman, Benjamin. Red Light States: Who Buys Online Adult Entertainment?. http://www.aeaweb.org/articles.php?doi=10.1257/jep.23.1.209. 
  9. ↑ Leonhardt, Nathan D.. Damaged Goods: Perception of Pornography Addiction as a Mediator Between Religiosity and Relationship Anxiety Surrounding Pornography Use. 
  10. ↑ 10.0 10.1 Handbook 2: Administering the Church (2010).
  11. ↑ In the 19th century, the term "celestial marriage" was used interchangeably with the term "plural marriage". Some early Mormons (and present-day Mormon fundamentalists) considered polygamy to be a requirement for exaltation.
  12. ↑ Handbook 1: Bishops and Stake Presidents (Salt Lake City, Utah: LDS Church, 2010) § 3.5.1.
  13. ↑ Woodruff's declaration was formally accepted by the membership in a church general conference on October 6, 1890.
  14. ↑ Handbook 1: Stake Presidents and Bishops (Salt Lake City, Utah: LDS Church, 2010) §§ 6.7.3, 6.9.3.
  15. ↑ The LDS Church has clarified that a woman may also be sealed to more than one man. A woman, however, may not be sealed to more than one man while she is alive. She may only be sealed to subsequent partners after she has died: Handbook 1: Bishops and Stake Presidents (Salt Lake City, Utah: LDS Church, 2010) § 3.6.1. Church leaders have not clarified if women in such circumstances will live in a polyandrous relationship in the afterlife. It should be noted, however, that proxy sealings, like proxy baptisms, are merely offered to the person in the afterlife, indicating that the purpose may be to allow the woman to choose the man she wishes to be sealed to.
  16. ↑ Bruce R. McConkie, Mormon Doctrine (Salt Lake City, Utah: Bookcraft, 1958) s.v. "Plural marriage": "Obviously the holy practice will commence again after the Second Coming of the Son of Man and the ushering in of the Millennium."
  17. ↑ Handbook 1: Bishops and Stake Presidents (Salt Lake City, Utah: LDS Church, 2010) § 3.6.1.
  18. ↑ 18.0 18.1 18.2 Hinckley, Gordon B.; Monson, Thomas S.; Faust, James E. (October 20, 2004), First Presidency Statement on Same-Gender Marriage, Salt Lake City, Utah: LDS Church, https://newsroom.churchofjesuschrist.org/article/first-presidency-statement-on-same-gender-marriage .
  19. ↑ Hinckley, Gordon B. (Nov 1999), Why We Do Some of the Things We Do, Ensign, https://www.churchofjesuschrist.org/study/ensign/1999/11/why-we-do-some-of-the-things-we-do?lang=eng 
  20. ↑ Oaks, Dallin H. (October 1995), Same-Gender Attraction, https://www.churchofjesuschrist.org/study/ensign/1995/10/same-gender-attraction?lang=eng 
  21. ↑ Hinckley, Gordon B. (November 1998), "What Are People Asking about Us?", Ensign, https://www.churchofjesuschrist.org/study/ensign/1998/11/what-are-people-asking-about-us?lang=eng 
  22. ↑ Template:Cite interview
  23. ↑ McKinley, Jesse; Johnson, Kirk (2008-11-14), "Mormons Tipped Scale in Ban on Gay Marriage", The New York Times, https://www.nytimes.com/2008/11/15/us/politics/15marriage.html?_r=2&pagewanted=1&hp&oref=slogin, retrieved 2008-12-24 
  24. ↑ Joanna Brooks, "Mormon Leader: ‘I’m Sorry’ For Hurtful Legacy of Prop. 8", Religion Dispatches, 2010-09-28: "According to attendee Carol Lynn Pearson, a Mormon author and longtime advocate of LGBT concerns, Elder Jensen said, 'To the full extent of my capacity, I say that I am sorry... I know that many very good people have been deeply hurt, and I know that the Lord expects better of us.'"
"https://zu.wikipedia.org/w/index.php?title=Ukuya_ocansini_nobumomoni&oldid=88826" تان ورتل