Church History Matters – Episode 183

A Deep Dive on “The Family: A Proclamation to the World”

Date: December 9, 2025
Hosts: Scott & Casey
Podcast: Church History Matters by Scripture Central

Episode Overview

This episode is an in-depth exploration of the origins, context, content, controversies, and enduring impact of “The Family: A Proclamation to the World,” a landmark 1995 document issued by the leadership of The Church of Jesus Christ of Latter-day Saints. As the 30th anniversary of the proclamation approaches, Scott and Casey systematically analyze how the document came to be, its doctrinal foundations, the cultural and legal backdrops, contemporary debates, and why it remains central for members of the LDS faith today.

Key Discussion Points and Insights

1. Church History Matters Podcast Update

Timestamps: 00:29–04:23

• Announcing a format change: In 2026, the podcast returns to its roots, focusing again on challenging church history topics instead of tracking the “Come Follow Me” curriculum.
• “We are going back to our original vision to take on tough issues in church history.” (A, 04:23)
• Listeners are encouraged to subscribe to the Church History Matters YouTube channel for upcoming content.

2. Introduction to the Family Proclamation

Timestamps: 05:00–07:31

• The Proclamation is a 1995 declaration about the family’s role, addressed to the whole world.
• Noted as the fifth such “proclamation” in church history, presented by President Gordon B. Hinckley.
• “There’s maybe no end to controversies with this document, more than you would think, actually, which is so interesting.” (A, 05:36)
• The episode structure: Context, Content, Controversies, Consequences (the “Four Cs”).

3. Context: Why Was the Proclamation Written?

Timestamps: 07:31–25:20

Major Social and Legal Influences

• Rapid Social Change: Changes in Western family life in the 1980s-90s (divorce, cohabitation, feminism, sexual ethics, debates on abortion and gender roles).

  • “Traditional family values” became a political and religious rallying point.

• UN Conferences: The 1994 UN Conference in Cairo was perceived as undermining traditional family/marriage values.

  • Elder Boyd K. Packer: “I read the proceedings…and in all the proceedings, I couldn’t find the word marriage, as though those two didn’t go together. And so we could see what was happening.” (A quoting Packer, 11:46)

• Same-Sex Marriage Litigation: Key court case in Hawaii (Baehr v. Lewin, later Baehr v. Miike) in early 1990s challenged the legal definition of marriage.

  • The church’s 1994 letter to church authorities explicitly opposed same-sex marriage, foreshadowing Proclamation language.

• Doctrinal & Legal Preparation: Apostles, notably Dallin H. Oaks (a former lawyer/judge), anticipated legal and cultural challenges. Apostolic committees (Oaks, Faust, Nelson) drafted and revised the document over months; final changes included input from the newly reorganized First Presidency (Hinckley, Monson, Faust).

Announcement & Reception

• The decision to announce the Proclamation at the women’s session of General Conference in September 1995 stemmed from President Hinckley consulting with Relief Society leadership, who were welcoming and supportive.
  • “Let that concern overwhelm the meeting, if that would be the case.” (A paraphrasing Eileen Clyde, 23:00)
• President Hinckley’s introduction focused on the dangers of “sophistry,” “deception,” and the “slow stain of the world” affecting church standards (24:24).

4. Content: The Proclamation Line-by-Line

Timestamps: 25:36–106:34

Scott and Casey play “Find the Source,” matching Proclamation statements to scriptural or historical sources:

• Marriage & the Family: D&C 49:15–17 (“marriage is ordained of God”), Genesis 1:26–27 (“created in the image of God”), multiple references throughout church history.

  • “I think the earliest source…would be Doctrine and Covenants 49. It almost uses that exact language.” (A, 26:40)

• Heavenly Parents: Derived from Joseph Smith teachings, hymns such as “O My Father,” prophetic statements (but not explicit in canon).

  • “Our theology begins with heavenly parents. Our highest aspiration is to be like them.” — President Oaks (A quoting, 34:19)

• Divine Nature & Destiny: D&C 93 and Moses 1:39—humans as children of God with divine potential.

• Premortal Life & Gender: Moses 3, quotes from apostles and Elder James E. Talmage’s 1922 talk “The Eternity of Sex.”

  • “Gender is an essential characteristic of…identity and purpose.” (Proclamation text, discussed 43:50)

• Transgender & Intersex Policy: 2020 Handbook clarified “gender” means “biological sex at birth”; nuanced and compassionate policy while upholding doctrine on ordinances.

  • “The intended meaning of gender in the family proclamation is biological sex at birth.” (A quoting, 43:50)

• Birth & Family: Scriptural roots in Genesis and modern revelation; urges private, prayerful decisions on family size.

• Law of Chastity: Marriage and sexual relations only between man and woman lawfully wedded.

• Sanctity of Life (Abortion): Nuanced Church stance—exceptions allowed in rare circumstances, always prayerfully and with consultation.

Gender Roles and Equal Partnership

• The document assigns “preside, provide, protect” to fathers and “nurture” to mothers—this division is explained as an ideal but flexible, with “equal partners” as the standard.
  • “In these sacred responsibilities, fathers and mothers are obligated to help one another…as equal partners.” (B, 93:05)
• Many church leaders emphasize the flexibility, compassion, and necessity of adaptation (disability, death, single parents, extended families).

Warnings and Calls to Action

• Direct warnings to those who break covenants or abuse family roles; prediction that disintegration of families results in calamities on individual, societal, and national levels.
  • “We are free to choose our own course in life, but we are not free to choose the outcome that comes from following our own rules.” — Elder Dale G. Renlund, quoted at 112:08
• Citizens and government officers are called to promote and defend family as the fundamental social unit.

5. Controversies

Timestamps: 120:42–137:15

• Lack of Female Consultation: Cited public statements by former Relief Society counselor Chieko Okazaki, who wished women had been more involved in the drafting phase.

  • “What I wanted to know was, how come we weren’t consulted?” (A quoting Okazaki, 122:28)

• Canonization Status: The proclamation is not canonical scripture but is clearly authoritative—inspired and “scripture” by D&C 68’s definition, but not formally canonized.

  • “Is it scripture? Yes, absolutely. Is it canon? Not yet.” (B, 128:37)

• Was It Written by Lawyers for Legal Ends?

  • Not written by outside church lawyers but drafted by apostles (Oaks, Faust, Nelson)—who have legal backgrounds—with later legal review for use in court cases (like Hawaii).
    • “If the brethren had lawyers look at it, I’m fine with that…there’s a tinge of accusation in the very question.” (A, 132:42)

• Gender Roles & LGBT Issues:

  • Most sensitive/controversial lines center on gender as eternal, same-sex marriage, and transgender policy. Church policies and public statements emphasize compassion and inclusion, even as some aspects are difficult or painful for LGBTQ+ members.

6. Consequences & Lasting Impact

Timestamps: 137:47–end

• The proclamation has become a “touchstone” and a “benchmark” against which members measure societal trends.
  • “The proclamation on the Family has become our benchmark for judging the philosophies of the world.” — Bonnie Oscarson, cited at 139:17
• It is famously dense for a short document—a semester-long BYU class might spend 26 hours unpacking it.
• While idealistic, the proclamation also recognizes real-world complexity: single parents, death or disability, economic pressure, changing demographics.
  • “There’s the ideal, there’s the real. We’re trying to reach the ideal, but sometimes we have to exist in the real.” (B, 111:32)
• Despite some cultural and social challenges, the hosts and many in the faith regard the document as a net positive—clarifying doctrine, offering hope, aiding members in navigating modern society.

Notable Quotes and Memorable Moments

• “We are free to choose our own course in life, but we are not free to choose the outcome that comes from following our own rules.”
  — Elder Dale G. Renlund, quoted by A (00:00, 112:08)

• “We also have to have the humility to say we just don’t know everything about this that we want to know.”
  — B on Heavenly Mother (00:07, 37:46)

• “The family must be as important to us as anything we can consider and that what the proclamation says could help anyone in the world.”
  — President Eyring (paraphrased by B, 06:36)

• “We see you. Keep doing what you’re doing. Do the best you can.”
  — B on non-traditional family members (111:32)

• “Make time for your family. Don’t just work.”
  — B (89:23)

Section Timestamps for Reference

00:29–04:23 – Podcast transition to new format announcement
07:31–25:20 – Detailed context, social/legal/cultural influences
25:36–106:34 – Content: Line-by-line doctrinal and scriptural foundations, key quotes
120:42–137:15 – Controversies, explanation of canonization and authorship myths
137:47–End – Consequences, modern application, legacy, final thoughts

Final Thoughts

• The Family Proclamation is both a reaffirmation of long-held doctrines and a response to pressing societal changes of the 1990s and beyond.
• While there are points of controversy—especially regarding gender roles, LGBTQ+ policy, and the document’s authorship—it remains a defining text for Latter-day Saint beliefs about the family, doctrine, and member conduct.
• The hosts encourage listeners to engage the document seriously, with both faithfulness to doctrine and compassion for those in complex life circumstances.

For deeper study, listeners are encouraged to read the Proclamation in full, explore the cited scriptures, and consult additional conference talks and church statements for ongoing developments.