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The Queer Philosophies of Men Mingled with Scripture
Review of Blaire Ostler, Queer Mormon Theology: An Introduction (Newburgh, IN: By Common Consent Press, 2021). 152 pages. $10.95 (paperback).
Abstract: Blaire Ostler attempts to show how “Mormon theology is inherently queer” and may be expanded to be fully “inclusive” of LGBTQ+ members. Unfortunately, Ostler conflates God’s love with indulgence for behavior that he has described as sinful. She offers a pantheistic/panentheistic conception of deity that collapses any differences between men and women in sharp contrast to the Latter-day Saint understanding that men and women are complementary and require one another for exaltation and eternal life. Many of this book’s arguments are sophistry and the philosophies of men mingled with scripture. None of it is compatible with revealed truth contained in The Family: A Proclamation to the World and consistently taught by prophets, seers, and revelators.
Blaire Ostler’s1 book Queer Mormon Theology: An Introduction was published with much fanfare. The publisher announced that Queer Mormon Theology “is the kind of book that BCC Press was born for.”2 Since publication, it has received a lot of attention and praise, including [Page 318]gushing reviews in the Association of Mormon Letters3 and Exponent II,4 official congratulations and commendation by Affirmation,5 and positive reviews in numerous podcasts.
This attention is largely unsurprising. Ostler’s book has a provocative thesis that appeals to those who view themselves as erudite and socially progressive. She6 argues that “Mormon theology is inherently queer” and “Mormon theology holds the building blocks for an orthodoxy of love and inclusion beyond what is discussed in Sunday School” (p. 4). Ostler claims to offer an expansive vision of doctrine while still holding firm to “Mormon beliefs, testimony, doctrine, theology, culture, and heritage” (p. 2). Indeed, she assures the reader she is “not suggesting a change to the fundamental principles in Mormon theology and doctrine, but rather advocate[s] for a more robust vision of what Mormon theology and doctrine already includes” (p. 17).
Can Ostler successfully navigate this tightrope between Mormon doctrine and queer theology? Unfortunately, the book falters under the weight of its own sophistry.
As someone who is not a member of the LGBTQ+ com...
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By PDF feed of Interpreter: A Journal of Latter-day Saint Faith and Scholarship
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Review of Blaire Ostler, Queer Mormon Theology: An Introduction (Newburgh, IN: By Common Consent Press, 2021). 152 pages. $10.95 (paperback).
Abstract: Blaire Ostler attempts to show how “Mormon theology is inherently queer” and may be expanded to be fully “inclusive” of LGBTQ+ members. Unfortunately, Ostler conflates God’s love with indulgence for behavior that he has described as sinful. She offers a pantheistic/panentheistic conception of deity that collapses any differences between men and women in sharp contrast to the Latter-day Saint understanding that men and women are complementary and require one another for exaltation and eternal life. Many of this book’s arguments are sophistry and the philosophies of men mingled with scripture. None of it is compatible with revealed truth contained in The Family: A Proclamation to the World and consistently taught by prophets, seers, and revelators.
Blaire Ostler’s1 book Queer Mormon Theology: An Introduction was published with much fanfare. The publisher announced that Queer Mormon Theology “is the kind of book that BCC Press was born for.”2 Since publication, it has received a lot of attention and praise, including [Page 318]gushing reviews in the Association of Mormon Letters3 and Exponent II,4 official congratulations and commendation by Affirmation,5 and positive reviews in numerous podcasts.
This attention is largely unsurprising. Ostler’s book has a provocative thesis that appeals to those who view themselves as erudite and socially progressive. She6 argues that “Mormon theology is inherently queer” and “Mormon theology holds the building blocks for an orthodoxy of love and inclusion beyond what is discussed in Sunday School” (p. 4). Ostler claims to offer an expansive vision of doctrine while still holding firm to “Mormon beliefs, testimony, doctrine, theology, culture, and heritage” (p. 2). Indeed, she assures the reader she is “not suggesting a change to the fundamental principles in Mormon theology and doctrine, but rather advocate[s] for a more robust vision of what Mormon theology and doctrine already includes” (p. 17).
Can Ostler successfully navigate this tightrope between Mormon doctrine and queer theology? Unfortunately, the book falters under the weight of its own sophistry.
As someone who is not a member of the LGBTQ+ com...