In June 2022, Elder Michael John U. Teh, a General Authority Seventy, spoke at the Sunday session of the Alpine Utah Stake Conference. In his address, he provided commentary and counsel for members of the stake regarding how they can manage their relationships with their queer friends and neighbors while remaining loyal to the teachings of the church regarding gender and sexuality. Mind you, this was during Pride Month.

I have been send a copy of a recording of his comments, which you can find below. I’ve also done my best to provide a text transcript, since the audio quality is not always stellar. Below the transcript I am also leaving some brief personal commentary in reaction to Elder Teh’s comments.

Elder Teh, Alpine Utah Stake Conference, June 2022

... Brothers and sister who have same gender attraction and, you know, I think all of us know people and have people who are very close to us, who we love [inaudible] that struggle with this. I'm not an expert. I don't know a lot about it, but I tell you I love them and I am close to many, you know, who suffer with this. All I know is that it is very, very difficult, and so if we can be kind and forgiving, and accepting of them, that is, that is, how—what our prophets and apostles have accepted [inaudible] for us. And I bear you my witness that sometimes people think that our prophets, seers and revelators do not love these people. But I tell you there's no one, no group of people who love them more than our prophets, seers, and revelators. They know the Lord provides counsel [inaudible] how we can continue to [inaudible] ourselves and [inaudible] them, but at the same time uphold the commandments—the doctrine that God has given to his people.

Now, in doing so, I'd like to speak about the two great commandments, which is to love God with all our heart, might, mind, and soul. And the second is like unto it: to love our neighbor as ourselves. The first point that I want to make that is very important for us to understand is that the first two—the two great commandments are in order. There is a first and there is second. And I tell you, for us to truly love our neighbor, there is not a need to break the first great commandment. In fact, it is in our obeyed, our embracing, and truly living in the first great commandment that we can truly show forth and be able to love our neighbor as ourselves. Now, [sigh], I think most of us struggle, especially the youth, you know, even with this instruction.

Okay then, well, now I'm here with people, I work with people, I am around these people. How do we do that? May I just share my personal feelings, how I might manage it. I tell you, I know I am close to many in my love [inaudible], and the last thing I want is to hurt their feelings and for them to think that I don't love them. Certainly that I don't truly understand what they're going through, I just know it's hard. But I hope they know that I love them. So if one of those who are here tonight come to me and say, "Well, Elder Teh, if you truly love me"—and this is again an example that I think, you know, I'll do. And my purpose is, brothers and sisters, so that you can hopefully catch a principle and then that you might know through the guidance of the Spirit how to deal with your own challenges, your own interactions with.

And he might say, let's just say his name's Peter. Peter will come to me and say, "Brother Teh, do you really love me? Then I challenge you or invite you to fly this color—rainbow flag, in your home." And I'll probably say to him, "Peter, you know I love you, right? You know that the last thing I want is to hurt you. You know I love you. But you also know that I love God and that I have committed to follow God and keep his commandments. And Peter, as much as I love you, and maybe because it is I love you, that I cannot fly this flag in my home." And I'll proceed to explain to him why.

"Well Peter, perhaps your intention is, you know, this flag signifies my view? Well, [inaudible] it signifies. It might shout out that I love Peter, but it shouts it, it shouts out more than just I love Peter. It will—it may lead people to believe that I believe in same gender marriage, that I support same gender marriage, which I do not. It may lead people to believe that I don't believe gender is an essential part of God's plan for his people. That...I do not mean that. You know that. If you let me, Peter, if you really think that that's the only message that you want me to convey to the world, may I make my flag and just write on it, 'I love Peter,' and I'll put it on my front door. Is that okay? Is that clear enough for you to say that I love you?"

And so, brothers and sisters, again, this is—it hasn't happened, but this is, you know, I think about these things because the time might come when I might be asked to do something that will cause me to think about the first great commandment and my commitment to God, and then pitting it against my love for my neighbor. But I cannot break God's commandments. I cannot compromise my love for God. They might look at it as my lack of love for them, but over time, whether in this life or perhaps the one next, they will know, that I truly do love and support them. But there are things right now that wouldn't have [inaudible]. But I do know God loves all of his children, and that I can support them in many other ways but not in the ways that would cause me to compromise my love for God.

While I pray that's been helpful, that's not good enough for me. Like I said, I'd rather talk about fishing, than that. But the Lord has impressed upon my mind that I needed to speak about that. I bear witness that [inaudible] is a God of miracles. He's a God of love. He loves all of his children, with all of our imperfections, with all of our challenges. And I know without a doubt that those who are faithful to his commandments, whether in life or not, will not be deprived of all the blessings that he has promised to all of his children. It may take some time, it may take a waiting [inaudible].

But how will your [inaudible] be when all things are fully given to us. I bear witness of Jesus Christ and his sacrifice, which freely died for each and every one of us, that the way might be open for us that we will be able to return the presence of our Father in Heaven. I bear witness of a living prophet up here today. My heart breaks as they hear about questions and doubts about the call of the prophet. Perhaps some of that has come because the of the declarations that are contrary to those accepted in the world. But I think that has come because we have forgotten that we not only sustain him as a living prophet, but that we sustain him as a prophet, a seer, and a revelator. And I ask you, brothers and sisters, as you consider the counsels that President Nelson has given us, and including the First Presidency and the Twelve, as we consider them and how they fit in our lives, that we constantly keep in our minds that they are prophets, seers and revelators and go back to the scripture and learn about a seer, and what a seer means, and I think it will help you to be more open to the invitations of this man that God has called.

I love you, brothers and sisters. I'm grateful for your examples and the wonderful [inaudible]. In the name of Jesus Christ. Amen.

Elder Michael John U. Teh, Alpine Stake Conference, June 2022

Brief Reaction and Commentary

First, I want to make a clear statement that I unequivocally condemn Elder Teh’s queerphobic rhetoric to the members of the Alpine Utah Stake. It is disingenuous and abusive to tell queer people that we refuse to support their equal civil rights because we love them. It’s psychologically abusive to tell a person whom you are actively harming that you’re only doing so because you love them and its for their own good. Unfortunately, Elder Teh’s remarks are not unique in this regard. He is following in the example of the so-called “prophets, seers, and revelators” to whose authority he consistently defers throughout his remarks.

For example, during the lead up to the ruling on Obergefell v. Hodges, the LDS church signed onto an amicus curiae—prepared by the church’s own law firm—urging the United States Supreme Court to oppose the legal recognition of same-sex marriage. Only months after the court ruled in favor of same-sex marriage, the church instituted the “policy of exclusion” that excommunicated all members who enter same-sex marriages and prohibited their children from receiving any church blessings or ordinances until they are adults and on conditions of renouncing the marriage of their parents. This policy proved deeply unpopular and drove many members out of the church and contributed to the psychological trauma of countless queer Latter-day Saints. Despite this, Elder Nelson defended the policy at the time as being inspired by revelation.

Only three and half years later, the church revoked this policy regarding the prohibition of children of same-sex married couples from full church participation. In a devotional address at BYU, President Nelson explained that the original intent of the policy “was to find a way to reduce friction between gay or lesbian parents and their children” by preventing young children from “having to choose between beliefs and behavior they learned at home and what they were taught at church.” “We wanted to facilitate harmony in the home and avoid pitting children and parents against each other,” explained Pres. Nelson, in an attempt to justify why pursuing a policy they knew “created concern and confusion for some and heartache for others.” To tie a bow on his apologetic, Pres. Nelson stated: “Though it may not have looked this way to some, the 2015 and 2019 policy adjustments on this matter were both motivated by love—the love of our Heavenly Father for His children and the love of the Brethren for those whom we serve.”

Again, I want to reiterate that the rhetoric here employed by Pres. Russell M. Nelson is functionally identical to that of the spouse or child abuser who excuses their actions by explaining that “I hurt you because I love you.” Elder Teh’s remarks in his hypothetical scenario with his queer neighbor Peter echo this rhetoric. “Peter, you know I love you, right? You know that the last thing I want is to hurt you. You know I love you. But you also know that I love God and that I have committed to follow God and keep his commandments. And Peter, as much as I love you, and maybe because it is I love you, that I cannot fly this flag in my home.”

Many things about Elder Teh’s invented scenario are ludicrous, but that absurdity actually serves a rhetorical purpose. The idea that his queer neighbor is going to insist that Elder Teh fly a pride flag from his home as evidence of his neighborly love is unrealistic and echoes the fear-mongering rhetoric on the far-right that there is a queer agenda to cancel others who do not adequately engage in performative “wokeness.” A real life Peter is more likely to ask his conservative neighbor to simply stop trying to legally restrict his access to equal civil rights. The only scenario in which Peter would realistically ask Elder Teh to fly a pride flag from his home is if he was calling out Elder Teh’s hypocritical and disingenuous claims to love and support queer people by asking him to put deeds to words. In which case, Elder Teh’s response proves the insincerity and shallowness of his friendship—he is no ally.

@kevinjamesthornton

Personal belief #lgbt #lgbtally #queertiktok

♬ original sound – Kevin

The other part of Elder Teh’s remarks that I want to comment on are his invocation of the “Two Great Commandments” as scriptural justification for presenting queerphobic behavior as charitable and godly. He explains that the commandment to love God supersedes the commandment to love one’s neighbor, suggesting that there are conditions in which these two commandments appear at odds. (Actually, Elder Teh rejects the notion that they are at odds because, as described above, he believes that being queerphobic is actually how one truly loves their queer acquaintances). Loving God, according to Elder Teh, means rejecting and marginalizing queer people, especially regarding equal civil rights.

Again, this rhetoric is nothing new. Consider the message Elder Scott D. Whiting gave during a BYU devotional in December of 2020. In this address, Elder Whiting makes a point to place the commandment to love God above the commandment to love one’s neighbor, and strongly cautions against the perils of overemphasizing love for one’s neighbor. “I feel it important to caution you not to invert the two great commandments,” he said, before admonishing: “We must be careful that in our efforts to love our neighbor we don’t begin advocating against the Lord.” Elaborating further, Elder Whiting stated:

Some, in their efforts to love others, feel it necessary to abandon the teachings and commandments of God or to advocate for a change of His doctrine. But to love God is to accept His teachings, commandments, and doctrine. [...] Brothers and sisters, guard against such subtleties in your efforts to love your neighbor. The adversary will attempt to lead you to believe that you are aligned with the Lord by loving your neighbor in a way that leads you to then question those who have been called to lead and direct His kingdom on earth. You might find that you are then not aligned with those who have properly and correctly prioritized these two great commandments. Those who invert the two put themselves and their neighbors ahead of the Lord, their Master Teacher, and seek to counsel Him and His called leaders. Please guard against this increasingly popular and potentially spiritually fatal deception by remembering that sometimes the best way to love your neighbor is actually to advocate and stand for the teachings of the Master.

Elder Scott D. Whiting, BYU Devotional, 8 December 2020

When this speech was aired, I jokingly tweeted: “Love your neighbor as yourself, but don’t overdo it. Remember, you should hate yourself a little, so bear that in mind regarding your neighbor.” Although I made that primarily in jest, the sentiment is pretty accurate regarding the messaging that queer Latter-day Saints regularly receive from church leaders. If members are to be cautious about loving their queer neighbors too liberally at the expense of loving God, then how are queer members supposed to feel about that inextricable part of themselves that defines their queerness?

Moreover, this reading of the Great Commandment presented by both Elders Whiting and Teh is, in my opinion, a gross distortion of the intended message of the New Testament authors. More pointedly, it is an eisegetical reading designed to justify discrimination against queer people and anyone else one perceives as transgressing God’s law. Such a reading is truly ironic when one considers the many repeated instances that the evangelists narrate encounters between Jesus and the religious elites wherein he excoriates them for abusing the Law in a similar manner.

If one reads the gospel accounts of the Great Commandment, one can readily see that these are not presented as independent of each other, but rather as different facets of the same principle. In the Matthew account, Jesus explains that the commandment to love one’s neighbor is akin to the commandment to love God. The Luke account doesn’t even separate the commandments but presents them as one idea: “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind and your neighbor as yourself.” Finally, in the Mark account—which is the earliest and from which both Matthew and Luke are known to draw—Jesus responds when asked for the singular most important commandment by providing two and makes no distinction of priority between them when saying: “There is no other commandment greater than these.” To reiterate their combined primacy, the inquiring scribe affirms that “this is much more important than all whole burnt offerings and sacrifices.”

In other words, all three gospel accounts present loving God and loving one’s neighbor as inseparable facets of the same Great Commandment. Indeed, much of Christianity does not present these as separate “Two Great Commandments” but as the singular “Great Commandment,” just as presentation suggests in response to the query: “Which commandment is the first of all?” Lest one interpret the use of “first” and “second” in the gospel narratives as indicative of separate, hierarchical commandments, other passages in the New Testament affirm the notion that loving God and loving one’s neighbor are, in fact, the same thing. For example, in the Parable of the Nations found in Matthew 25, Jesus affirms that just as we do (or not do) to “the least of these brothers and sisters of mine, you did it to me.”

Perhaps the most explicit passages in the New Testament to break down the distinction between loving God and loving one’s neighbor are found in the First Epistle of John. Here we find the iconic expression that “God is love” and considerable elaboration on why loving God necessitates loving one’s neighbor. Consider the passages below:

For this is the message you have heard from the beginning, that we should love one another. [...]

Little children, let us love, not in word or speech, but in truth and action. And by this we will know that we are from the truth and will reassure our hearts before him whenever our hearts condemn us. [...]

And this is his commandment, that we should believe in the name of his Son Jesus Christ and love one another, just as he commanded us.

1 John 3:11, 18–20a, 23, NRSV

Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. Whoever does not love does not know God, for God is love. [...]

God is love, and those who abide in love abide in God, and God abides in them. [...]

Those who say, “I love God,” and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen. The commandment we have from him is this: those who love God must love their brothers and sisters also.

1 John 4:7–8, 16b, 20–21, NRSV

I don’t think love of God is ever incompatible with love of neighbor. Rather, the New Testament and Book of Mormon both advocate that the way one knows and loves God is by loving their neighbor and to err on the side of charity. There’s a reason why the author of 1 John 4 states that “God is love” and then makes the case that the way one knows God is by loving their neighbor. One does not elevate loving their neighbor over God because to love one’s neighbor is to love God. Any attempt to separate the two parts of the Great Commandment and set “the first” above “the other” seems like just an excuse to put conditions on which neighbors one will love, in the name of God.

Here is the crux of the issue: we love God by loving our neighbor. You cannot love God without loving your neighbor. Loving God with all your soul, mind, and strength means loving your neighbor as yourself. End of story.