Mormonism and racial issues/Blacks and the priesthood/Origin of the priesthood ban

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    What do we know about the origin of the priesthood ban?

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  • What do we know about the origin of the priesthood ban on Church members of African descent?
  • Did Joseph Smith confer the priesthood on several black men?
  • Why did Brigham Young initiate the ban?
  • What was the attitude of later Church leaders regarding the ban before it was lifted in 1978? [1]

The Church of Jesus Christ of Latter-day Saints responds to these questions

"Race and the Priesthood," Gospel Topics, (2013)

During the first two decades of the Church’s existence, a few black men were ordained to the priesthood. One of these men, Elijah Abel, also participated in temple ceremonies in Kirtland, Ohio, and was later baptized as proxy for deceased relatives in Nauvoo, Illinois. There is no evidence that any black men were denied the priesthood during Joseph Smith’s lifetime.

In 1852, President Brigham Young publicly announced that men of black African descent could no longer be ordained to the priesthood, though thereafter blacks continued to join the Church through baptism and receiving the gift of the Holy Ghost. Following the death of Brigham Young, subsequent Church presidents restricted blacks from receiving the temple endowment or being married in the temple. Over time, Church leaders and members advanced many theories to explain the priesthood and temple restrictions. None of these explanations is accepted today as the official doctrine of the Church.
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Detailed Analysis

The origin of the priesthood ban is one of the most difficult questions to answer. Its origins are not clear, and this affected both how members and leaders have seen the ban, and the steps necessary to rescind it. The Church has never provided an official reason for the ban.

Members have generally taken one of three perspectives:

  1. the ban was based on revelation to Joseph Smith, and was continued by his successors until President Kimball
  2. the ban did not originate with Joseph Smith, but was implemented by Brigham Young by revelation
  3. the ban began as a series of administrative policy decisions, rather than a revealed doctrine, and drew partly upon ideas regarding race common in mid-19th century America. The passage of time gave greater authority to this policy than intended.

The difficulty in deciding between these options arises because:
a) there is no contemporary account of a revelation underlying the ban; but
b) many early members nevertheless believed that there had been such a revelation; and
c) priesthood ordination of African blacks was a rare event, which became even more rare with time.

The history behind the practice in the modern Church of withholding the priesthood based on race is described well by Lester Bush in a 1984 book.[2] A good timeline can be found at FAIR's BlackLDS site: FairMormon link.

Joseph Smith's Administration (1830-1844)

As Mormons settled into Missouri, some of their viewpoints about slavery (D&C 101:79,87:4) did not mesh well with those of the older settlers. The 1831 Nat Turner Rebellion left many southerners nervous as church leaders later recognized: "All who are acquainted with the situation of slave States, know that the life of every white is in constant danger, and to insinuate any thing which could possibly be interpreted by a slave, that it was not just to hold human beings in bondage, would be jeopardizing the life of every white inhabitant in the country."[3] Unfortunately, this recognition came after mobs persecuted the Missouri saints and destroyed their press in part because of W. W. Phelps's editorials supporting abolition.[4]

Under these precarious conditions, early missionaries were instructed to not teach or baptize slaves without their master's wishes (see D&C 134:12). Late, perhaps unreliable, recollections suggest that Joseph Smith received inspiration that blacks should not be ordained while contemplating the situation in the South.[5] These accounts must be weighed against records of free blacks receiving the priesthood such as Black Pete (1831 OH), Elijah Abel (1835 OH), Joseph T. Ball (1837 MA), Isaac van Meter (<1837 ME), and Walker and Enoch Lewis (Fall 1843-Nov. 1844 MA). Since Ohio had a law discouraging Blacks from migrating there, this put a damper on early proselyting efforts which were largely based on the principle of the gathering.[6] Parley Pratt wrote in 1839 that the Church had less than a dozen Black members.[7]

Those who hold that the ban had a revelatory basis see the early ordinations as events which occurred prior to the revelation or without knowledge of it, while those who see the ban as more of a social/cultural phenomenon point to these ordinations as an example of the "pragmatic grounds" upon which decisions about black ordination were made.

Outsiders do not seem to have regarded members of the Church in the 1830s as sharing typical American ideas about race. In 1835, a skeptical account of their doctrines and beliefs noted:

As the promulgators of this extraordinary legend maintain the natural equality of mankind, without excepting the native Indians or the African race, there is little reason to be surprised at the cruel persecution by which they have suffered, and still less at the continued accession of converts among those who sympathize with the wrongs of others or seek an asylum for their own.
The preachers and believers of the following doctrines were not likely to remain, unmolested, in the State of Missouri.
“The Lord God hath commanded that men should not murder; that they should not lie; that they should not steal, &c. He inviteth them all to come unto him and partake of his goodness: and he denieth none that come unto him; black and white—bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile.” Again: “Behold! the Lamanites, your brethren, whom ye hate, because of their filthiness and the cursings which hath come upon their skins, are more righteous than you; for they have not forgotten the commandment of the Lord, which was given unto our father, &c. Wherefore the Lord God will not destroy them; but will be merciful to them; and one day they shall become [58] a blessed people.” “O my brethren, I fear, that, unless ye shall repent of your sins, that their skins shall be whiter than yours, when ye shall be brought with them before the throne of God*. Wherefore a commandment I give unto you, which is the word of God, that ye revile no more against them because of the darkness of their skins,” &c. “The king saith unto him, yea! if the Lord saith unto us, go! we will go down unto our brethren, and we will be their slaves, until we repair unto them the many murders and sins, which we have committed against them. But Ammon saith unto him, it is against the law of our brethren, which was established by my father, that there should any slaves among them. Therefore let us go down and rely upon the mercies of our brethren.”[8]

Early Brigham Young's Administration (1844-1852)

The start of Brigham Young's administration saw a continuation of Joseph Smith's policies. William McCary was baptized and ordained at Winter Quarters in October 1846. The following March, Brigham acknowledged the validity of the ordination of Walker Lewis that likely occurred during Joseph's tenure, "we [have] one of the best Elders an African in Lowell [,MA] -- a barber." [9] The priesthood ban then became more comprehensive to include not only slaves and free blacks in the South, but all persons deemed to have inherited the curse of Cain through Ham. Three pivotal events in this development were the apostasy of William McCary, the interracial marriage of Walker Lewis's son, and the passing of slavery legislation in Utah Territory.

McCary approached Brigham Young with complaints that racial discrimination was a motive behind other Mormon leaders questioning his strange teachings. President Young satisfied McCary that ideally race should not be the issue. Praising Walker Lewis as an example, Young suggested "Its nothing to do with the blood for [from] one blood has God made all flesh" and later added "we don't care about the color." [10] Shortly thereafter McCary was excommunicated for apostasy. In April, Brigham Young departed with the vanguard pioneer company for the Rocky Mountains only to return around December to face additional race-based problems.

In April, Elder Parley P. Pratt had warned of the Saints about following schisms led by those like James Strang and William McCary. Significantly he referred to William McCary as "this black man who has got the blood of Ham in him which linege was cursed as regards the priesthood".[11] McCary had married a Stake President's white daughter and advocated polygamy before his excommunication and afterward he began drawing away Mormon women to be sealed to him in a carnal manner.

Also awaiting Brigham was William Appleby, the president over eastern branches of the Church. He had encountered the Lewises and suspected William Smith had acted improperly by ordaining a black elder. He was also alarmed that Enoch Lewis had married a white wife and had a child. Brigham responded to this news in a manner that is, by modern sensitivities, quite disturbing. He was adamantly against racial amalgamation (see Brigham Young on race mixing for more context). While allowing that interracial couples should not be denied baptism, he introduced a ban on temple service for them and/or their offspring.

However, Brigham Young did not present a specific revelation on priesthood or temple restrictions he imposed. A definitive statement wasn't made by him until 1852 in a legislative, rather than ecclesiastical forum. Governor Young declared "any man having one drop of the seed of [Cain] ... in him cannot hold the priesthood and if no other Prophet ever spake it before I will say it now in the name of Jesus Christ I know it is true and others know it." [12] Like the Missouri period, the Saints were externally pressured to adopt racial policies as a political compromise. At the time, this was deemed to be the best pathway to statehood.

Those who believe the ban had a revelatory basis point to these pivotal events as examples of a prophet learning "line upon line," with revelation being implemented more rigorously. Those who see the influence of cultural factors and institutional practice behind the ban consider this evidence that the ban was based on Brigham's cultural and scriptural assumptions, and point out that such beliefs were common among most Christians in Antebellum America.[13]

Later views

  • In 1879, John Taylor conducted an investigation and concluded the policy had started under Joseph Smith, rather than Brigham Young, despite receiving mixed information.[14]
  • As part of this investigation Zebedee Coltrin recalled that Joseph Smith said in 1834 that "the Spirit of the Lord saith the Negro had no right nor cannot hold the Priesthood." However, this claim is suspect given Coltrin's errors on the circumstances of Elijah Abel's ordination, participation in Kirtland temple ordinances, and retention in the Seventies quorum all under the supervision of Joseph Smith.[15]
  • President George Q. Cannon in 1895 asserted that some of Young's teachings about miscegenation and the seed of Cain had first been taught by Joseph Smith.[16]
  • Nearly forty years after the ban started, B.H. Roberts was the first to argue, based on the Book of Abraham, that the curse of Cain had continued to modern blacks through the lineage of Ham.[17]
  • Joseph Fielding Smith opined that blacks may have been less valiant in the pre-mortal conflict between God and Satan (however, he rejected that they may have been neutral in the war in heaven).[18]
  • David O. McKay believed that the ban was "not doctrine but...policy," as reported by Sterling McMurrin,[19] his son Llewelyn McKay,[20] and Elder Paul H. Dunn.[21] President McKay told Elder Marion D. Hanks that "he had pleaded and pleaded with the Lord, but had not had the answer he sought."[22]
  • The "Missouri policy theory" attributing the ban to Joseph Smith arising from condition in Missouri was first popularized in 1970 by author Stephen Taggert,[23] and President Hugh B. Brown reportedly embraced it.[24] Other authors found this theory wanting.[25]
  • Harold B. Lee was inclined to reconfirm the ban,[26] though Church Historian Leonard Arrington
...asserts that President Lee, shortly before his death, sought the Lord's will on the question of blacks and the priesthood during'three days and nights [of] fasting in the upper room of the temple,...but the only answer he received was "not yet." Arrington relied on an unidentified person close to President Lee, but President Lee's son-in-law and biographer found no record of such an incident and thought it doubtful.[27]

Following Joseph Fielding Smith's death, President Lee did say, "For those who don't believe in modern revelation there is no adequate explanation. Those who do understand revelation stand by and wait until the Lord speaks...It's only a matter of time before the black achieves full status in the Church. We must believe in the justice of God. The black will achieve full status, we're just waiting for that time."[28]

President Kimball

  • President Kimball began his administration by holding a press conference. When asked about the ban, he said:
[I have given it] "a great deal of thought, a great deal of prayer. The day might come when they would be given the priesthood, but that day has not come yet. Should the day come it will be a matter of revelation. Before changing any important policy, it has to be through a revelation from the Lord."[29]
  • He had previously written to his son:
"...I have wished the Lord had given us a little more clarity in the matter. But for me, it is enough...I know the Lord could change His policy and release the ban and forgive the possible error (?) which brought about the deprivation. If the time comes, that He will do, I am sure."[30]
  • In 1976, he mentioned
"his concern for giving the priesthood to all men, and said that he had been praying about it for fifteen years without an answer...but I am going to keep praying about it."[31]


  1. John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014).
  2. Lester E. Bush, Jr. and Armand L. Mauss, eds., Neither White Nor Black: Mormon Scholars Confront the Race Issue in a Universal Church, (Salt Lake City, Signature Books, 1984). ISBN 0941214222. off-site
  3. Neither White nor Black, 56; citing Editor, "Outrage in Jackson County, Missouri," Evening and Morning Star 2 (January 1834), 122. off-siteGospeLink (requires subscrip.)
  4. Neither White nor Black, 55.
  5. Neither White nor Black, 61,77.
  6. Newell G. Bringhurst, Saints, Slaves, and Blacks: The Changing Place of Black People within Mormonism (Westport, Conn.: Greenwood Press, 1981), ??.
  7. Saints, Slaves, and Blacks, ??
  8. E.S. Abdy, Journal of a Residence and Tour in the United States of North America, from April, 1833, to October, 1834, 3 Vols., (London: John Murray, 1835), 3:57-58 (emphasis added). off-site
  9. Church Historian's Office. General Church Minutes, 1839–1877, March 26, 1847, in Selected Collections from the Archives of the Church of Jesus Christ of Latter-day Saints, 2 vols., DVD (Provo, Utah: BYU Press, 2002), 1:18.
  10. General Church Minutes, March 26, 1847.
  11. General Church Minutes, April 25, 1847.
  12. Neither White nor Black, 70–72.
  13. For a history of such ideas in American Christian thought generally, see H. Shelton Smith, In His Image, But...: Racism in Southern Religion, 1780–1910 (Durham, North Carolina: Duke University Press, 1972), 131. ISBN 082230273X.
  14. Neither White nor Black, 77–78.
  15. Neither White nor Black, 60–61, 77–78.
  16. Neither White nor Black, 79–81.
  17. B.H. Roberts, "To the Youth of Israel," The Contributor 6 (May 1885): 296–97.
  18. Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 65.
  19. Sterling M. McMurrin and and L. Jackson Newell, Matters of Conscience: Conversations with Sterling M. McMurrin On Philosophy, Education, and Religion (Salt Lake City, UT: Signature Books, 1996), 199–201; cited in Edward L. Kimball, Lengthen Your Stride: The Presidency of Spencer W. Kimball (Salt Lake City: Deseret Book, 2005), chapter 20, page 5, footnote 17. ISBN 1590384571 (CD version)
  20. Kimball, Lengthen Your Stride, chapter 20, page 5, footnote 17.
  21. Kimball, Lengthen Your Stride, chapter 20, page 5–, footnote 17.
  22. Kimball, Lengthen Your Stride, chapter 20 working draft, 13.
  23. Steven Taggert, Mormonism's Negro Policy: Social and Historical Origins (Salt Lake City, Utah: University of Utah Press, 1970).
  24. Edwin B. Firmage, "Hugh B. Brown in His Final Years," Sunstone 11:6 no. (Issue #67) (November 1987), 7–8. off-site
  25. Newell G. Bringhurst, "The 'Missouri Thesis' Revisited: Early Mormonism, Slavery, and the Status of Black People," in Newel K. Bringhurst and Darron T. Smith, eds., Black and Mormon (Urbana: University of Illinois Press, 2004), 13. ISBN 978-0252073564. ISBN 0252073568.
  26. Kimball, Lengthen Your Stride, 204–205.
  27. Lengthen Your Stride, working draft chapter 20, page 22, footnote 105; citing for the affirmative Arrington, Adventures of a Church Historian and Arrington to author, February 10 and June 15, 1998; for the negative, L. Brent Goates, interview by author, February 9, 1998.
  28. Kimball, Lengthen Your Stride, working draft chapter 20, page 22; citing Goates, Harold B. Lee, 506, quoting UPI interview published November 16, 1972.
  29. Kimball, Lengthen Your Stride, working draft chapter 21, page 1; citing Charles J. Seldin, "Priesthood of LDS Opened to Blacks," Salt Lake City Tribune (10 June 1978), 1A.
  30. Kimball, Lengthen Your Stride, working draft chapter 21, page 4; citing letter of 15 June 1963 to Edward Kimball.
  31. Kimball, Lengthen Your Stride, working draft chapter 21, page 7; citing F. Burton Howard to author, June 15, 1995; F. Burton Howard, interview by author, July 30, 2002.

Further reading and additional sources responding to these claims

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